Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding — Sermons de M. Jean Calvin sur le livre de Job. English

Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding — Sermons de M. Jean Calvin sur le livre de Job. English

Table of contents

Title page

TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD, ROBERT ERLE OF LEYCESTER, BARON OF DENBYGH, KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER, ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counſell, &c. Grace, mercie, peace and truthe in Chriſte.

¶ TO AL GENTLE READERS, GREETING.

¶ A TABLE AND GATHERING TOGE ther of ſuch places of the Scripture, as are expounded and aptly applyed by the Author in theſe his Sermons.

¶ A TABLE OF THE PRINCIPALL MATTERS CONTAYNED IN THIS BOOKE.

A.

B

C

D.

E.

F.

G

H.

I.

K.

L.

M.

N.

O.

P.

Q.

R.

S.

T.

Ʋ.

W.

Ʋ.

W.

Y.

Z.

¶ The Sermons of Maiſter Iohn Caluin vpon the booke of Iob.

1

The first Sermon vpon the first Chapter.

The ſecond Sermon vpon the firſt Chapter.

The third Sermon vpon the firſt Chapter.

The fourth Sermon vpon the first Chapter.

The fifth Sermon vpon the first Chapter.

The ſixth Sermon vpon the first Chapter.

The ſeuenth Sermon vpon the first Chapter.

2

The eight Sermon, which is the first vpon the ſecond Chapter.

The ninth Sermon, which is the ſecond vpon the ſecond Chapter.

The tenth Sermon, which is the third vpon the ſecond Chapter.

3

The eleuenth Sermon, which is the first vpon the third Chapter.

The twelfth Sermon, which is the ſecond vpon the third Chapter.

The thirtenth Sermon, which is the third vpon the third Chapter▪

4

The fourtenth Sermon, which is the first vpon the fourth Chapter.

The fiftenth Sermon, which is the ſecond vpon the fourth Chapter.

The ſixteenth Sermon, which is the third vpon the fourth Chapter.

The ſeuententh Sermon, which is the fourth vpon the fourth Chapter, and the firſte vpon the fift Chapter.

5

The eightenth Sermon, which is the ſeconde vpon the fift Chapter.

The nintenth Sermon, which is the thirde vpon the fift Chapter.

The twentith Sermon, which is the fourth vpon the fifth Chapter.

The .xxj. Sermon, which is the fifth vpon the fifth Chapter.

The .xxij. Sermon, which is the ſixt vpon the fifth Chapter.

6

The .xxiij. Sermon, which is the first vpon the ſixth Chapter.

The .xxiiij. Sermon, which is the ſecond vpon the ſixt Chapter.

The .xxv. Sermon, which is the thirde vpon the ſixt Chapter.

The .xxvj. Sermon, which is the fourth vpon the ſixt Chapter.

7

The .xxvij. Sermon, which is the first vpon the ſeuenth Chapter.

The .xxviij. Sermon, which is the ſecond vpon the ſeuenth Chapter.

The .xxix. Sermon, which is the thirde vpon the ſeuenth Chapter.

8

The .xxx. Sermon, which is the first vpon the eight Chapter.

The .xxxj. Sermon, which is the ſeconde vpon the eight Chapter.

The .xxxij. Sermon, which is the third vpon the eight Chapter.

9

The .xxxiij. Sermon, which is the first vpon the ninth Chapter.

The .xxxiiij. Sermon, which is the ſeconde vpon the ninth Chapter.

The .xxxv. Sermon, which is the thirde vpon the ninth Chapter.

The .xxxvj. Sermon, which is the fourth vpon the ninth Chapter.

The .xxxvij. Sermon, which is the fift vpon the ninth Chapter.

10

The .xxxviij. Sermon, which is the first vpon the tenth Chapter.

The .xxxix. Sermon, which is the ſecond vpon the tenth Chapter.

The .xl. Sermon, which is the third vpon the tenth Chapter.

The▪ xlj. Sermon, which is the fourth vpon the tenth Chapter.

11

The .xlij. Sermon, which is the firſt vpon the .xj. Chapter.

The .xliij. Sermon, which is the ſeconde vpon the .xj. Chapter.

The .xliiij. Sermon, which is the thirde vpon the .xj. Chapter.

12

The .xlv. Sermon, which is the first vpon the twelfth Chapter.

The .xlvj. Sermon, which is the ſecond vpon the twelfth Chapter.

The .xlvij. Sermon, which is the third vpon the twelfth Chapter.

The .xlviij. Sermon, which is the fourth vpon the .xij. Chapter.

13

The .xlix. Sermon which is the first vpon the thirtenth Chapter.

The .l. Sermon, which is the ſecond vpon the thirtenth Chapter.

The .lj. Sermon, which is the third vpon the thirtenth Chapter.

The .lij. Sermon, which is the fourth vpon the .xiij. Chapter.

14

The .liij. Sermon which is the first vpon the fourtenth Chapter.

The .liiij. Sermon, which is the ſecond vpon the .xiiij. Chapter.

The .lv. Sermon, which is the third vpon the .xiiij. Chapter.

The .lvj. Sermon, which is the fourth vpon the .xiiij. Chapter.

15

The .lvij. Sermon, which is the fyrst vpon the .xv. Chapter.

The .lviij. Sermon, which is the ſecond vpon the .xv. Chapter.

The .lix. Sermon which is the third vpon the fiftenth Chapter.

The .lx. Sermon, which is the fourth vpon the .xv. Chapter.

The .lxj. Sermon, which is the fifth vpon the .xv. Chapter.

16

The .lxij. Sermon which is the first vpon the .xvj. Chapter,

The .lxiij. Sermon, which is the ſecond vpon the .xvj. Chapter.

The .lxiiij. Sermon, which is the third vpon the .xvj. Chapter.

17

The .lxv. Sermon, which is the firſt vpon the .xvij. Chapter.

The .lxvj. Sermon, which is the ſecond vpon the .xvij. Chapter.

18

The .lxvij. Sermon, which is the firſt vpon the .xviij. Chapter.

The .lxviij. Sermon, which is the ſecond vpon the .xviij. Chapter.

The .lxix. Sermon, which is the first vpon the .xix. Chapter.

The .lxx. Sermon, which is the ſecond vpon the .xix. Chapter.

The .lxxj. Sermon, which is the third vpon the .xix. Chapter.

The .lxxij. Sermon, which is the fourth vpon the .xix. Chapter.

The .lxxiij. Sermon, which is the first vpon the .xx. Chapter.

The .lxxiiij. Sermon, which is the ſecond vpon the .xx. Chapter.

The .lxxv. Sermon, which is the third vpon the .xx. Chapter.

The .lxxvj. Sermon, which is the fourth vpon the .xx. Chapter.

The .lxxvij. Sermon, which is the fifth vpon the twentith Chapter.

21

The .lxxvij. Sermon, which is the first vpon the .xxj. Chapter.

The .lxxix. Sermon, which is the ſecond vpon the .xxj. Chapter.

The .lxxx. Sermon, which is the third vpon the .xxj. Chapter.

The .lxxxj. Sermon, which is the fourth vpon the .xxj. Chapter.

The .lxxxij. Sermon, which is the fift vpon the .xxj. Chapter.

22

The .lxxxiij. Sermon, which is the first vpon the .xxij. Chapter.

The .lxxxiiij. Sermon, which is the ſecond vpon the .xxij. Chapter.

The .lxxxv. Sermon, which is the third vpon the .xxij. Chapter.

The .lxxxvj. Sermon, which is the fourth vpon the .xxij. Chapter.

The .lxxxvij. Sermon, which is the fifth vpon the .xxij. Chapter.

23

The .lxxxviij. Sermon, which is the first vpon the .xxiij. Chapter.

The .lxxxix. Sermon, which is the ſecond vpon the .xxiij. Chapter.

The .xc. Sermon, which is the thirde vpon the .xxiij. Chaper.

24

The .xcj. Sermon, which is the first vpon the .xxiiij. Chapter.

The .xcij. Sermon, which is the ſecond vpon the .xxiiij. Chapter.

The .xciij. Sermon, which is the third vpon the .xxiiij. Chapter.

25

The .xciiij. Sermon, which is the first vpon the .xxv. Chapter.

26

The .xcv. Sermon, which is the first vpon the .xxvj. Chapter.

The .xcvj. Sermon, which is the ſecond vpon the .xxvj. Chapter.

27

The .xcvij. Sermon, which is the firſt vpon the .xxvij. Chapter.

The .xcviij. Sermon, which is the ſecond vpon the .xxvij. Chapter.

The .xcix. Sermon, which is the third vpon the .xxvij. Chapter.

The .C. Sermon, which is the fourth vpon the .xxvij. Chapter.

The .Cj. Sermon, which is the fift vpon the .xxvij. Chapter. and the firſt vpon the .xxviij. Chapter.

The .Cij. Sermon, which is the ſecond vpon the .xxviij. Chapter.

The .Ciij. Sermon, which is the third vpon the .xxviij. Chapter.

29

The .Ciiij. Sermon, which is the first vpon the .xxix. Chapter.

The .Cv. Sermon, which is the ſecond vpon the .xxix. Chapter.

The .Cvj. Sermon, which is the third vpon the .xxix. Chapter.

The .Cvij. Sermon, which is the fourth vpon the .xxix. Chapter.

30

The .Cviij. Sermon, which is the first vpon the .xxx. Chapter.

The .Cix. Sermon which is the ſecond vpon the .xxx. Chapter.

The .Cx. Sermon, which is the third vpon the .xxx. Chapter.

31

The .Cxj. Sermon, which is the first vpon the .xxxj. Chapter.

The .Cij. Sermon which is the ſecond vpon the .xxxj. Chapter.

The .Cxiij. Sermon, which is the third vpon the .xxxj. Chapter.

The .Cxiiij. Sermon, which is the fourth vpon the .xxxj. Chapter.

The .cxv. Sermon, which is the fift vpon the .xxxj. Chapter.

The .cxvj. Sermon, which is the ſixt vpon the .xxxj. Chapter.

The .Cxvij. Sermon, which is the ſeuenth vpon the .xxxj. Chapter.

The .Cxviij. Sermon which is the eight vpon the .xxxj. Chapter.

32

The Cxix. Sermon, which is the firſt vpon the .xxxij. Chapter.

The .Cxx. Sermon which is the ſecond vpon the .xxxij. Chapter.

The Cxxj. Sermon, which is the third vpon the .xxxij. Chapter.

33

The .Cxxij. Sermon, which is the first vpon the .xxxiij. Chapter.

The Cxxiij. Sermon, which is the ſecond vpon the .xxxiij. Chapter.

The .Cxxiiij. Sermon, which is the third vpon the .xxxiiij. Chapter.

The .Cxxv. Sermon, which is the fourth vpon the .xxxiij. Chapter.

The .Cxxvj. Sermon, which is the fifth vpon the .xxxiij. Chapter.

The▪ cxxvij. Sermon, which is the ſixth vpon the▪ xxxiij. Chapter.

The .cxxviij. Sermon, which is the ſeuenth vpon the .xxxiij. Chapter.

34

The Cxxix. Sermon, whch is the ſecond vpon the .xxxiiij. Chapter.

The .Cxxx. Sermon whch is the third vpon the .xxxiiij. Chapter.

The .Cxxxj. Sermon, which is the fourth vpon the .xxxiiij. Chapter.

The .Cxxxij. Sermon, which is the fift vpon the .xxxiiij. Chapter.

The .Cxxxiij. Sermon, which is the ſixth vpon the .xxxiiij. Chapter.

The .Cxxxiiij. Sermon, which is the ſeuenth vpon the .xxxiiij. Chapter.

The .Cxxxv. Sermon, which is the eight vpon the .xxxiiij. Chapter.

35

The .cxxxvj. Sermon, which is the firſt vpon the .xxxv. Chapter.

The Cxxxvij. Sermon, which is the ſecond vpon the .xxxv. Chapter.

The Cxxxviij. Sermon, which is the third vpon the .xxxv. Chapter.

36

The .Cxxxix. Sermon which is the first vpon the .xxxvj. Chapter.

The .Cxl. Sermon, which is the ſecond vpon the .xxxvj. Chapter.

The .Cxlj. Sermon, which is the third vpon the .xxxvj. Chapter.

The .Cxlij. Sermon, which is the fourth vpon the .xxxvj. Chapter.

The .Cxliij. Sermon, which is the fifth vpon the .xxxvj. Chapter.

37

The .Cxliiij. Sermon, which is the firſt vpon the .xxxvij. Chapter.

The .Cxlv. Sermon which is the ſecond vpon the .xxxvij. Chapter.

The Cxlvj. Sermon, which is the third vpon the .xxxvij. Chapter.

38

The .Cxlvij. Sermon, which is the firſt vpon the .xxxviij. Chapter.

The .Cxlviij. Sermon which is the ſecond vpon the .xxxviij. Chapter.

The .Cxlix. Sermon which is the third vpon the .xxxviij. Chapter.

The Cl. Sermon, which is the fourth vpon the .xxxviij. Chapter.

The Clj. Sermon, which is the fifth vpon the .xxxviij. Chapter.

39

The .Clij. Sermon which is the ſecond vpon the .xxxix. Chapter.

The Cliij. Sermon, which is the third vpon the▪ xxxix. Chapter.

The .Cliiij. Sermon, which is the fourth vpon the .xxxix. Chapter.

40

The .Clv. Sermon, which is the ſecond vpon the .xl. Chapter.

The Clvj. Sermon, which is the third vpon the .xl. Chapter.

42

The .Clvij. Sermon which is the firſt vpon the .xlij. Chapter.

The .Clviij. Sermon, which is the ſecond vpon the .xlij. Chapter.

The .Clix. Sermon, which is the thirde vpon the .xlij. Chapter.

¶ The prayer which maſter Iohn Caluin made ordinarily before the beginning of his Sermons.

The Prayer that Maiſter John Caluin ordinarily made at the ending of this Sermons.

The bliſsing of the people after the Sermon.

§

§

[Page]

[Page]

‘POSSIDETE ANIMAS VESTRAS’

NH

SERMONS of Maſter Iohn Caluin, vpon the Booke of IOB.

❀ Tranſlated out of French by Arthur Golding.

IMPRINTED BY LVCAS HARISON AND GEORGE BYSHOP. 1574

TO THE RIGHT HONORABLE AND HIS SPECIAL GOOD LORD, ROBERT ERLE OF LEYCESTER, BARON OF DENBYGH, KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER, ONE OF THE QVEENES MAIESTIES MOST HOnorable priuie Counſell, &c. Grace, mercie, peace and truthe in Chriſte.

[Page]

[Page]

AL men can skill to complayne vvith Iob, that this ſhort lyfe of ours is fraught with many miſeries, afflictions, and aduerſities, and verie experience ſheweth it to be ſo. For we ſee dayly in others and feele alſo in ourſelues, the continuall perils and croſſes that beſeege vs and perce vs to the hart, euen from the tyme of our birth to the giuing vp of our laſt gaſp. VVe find them painful, irkſome and tediouſe to vs, and therfore we would faine ſhift them of. But in the meane whyle, do we looke vp to the hand that ſmiteth vs? do wee conſider the cauſes why they be layd vpon vs? do we ſeeke out the ends whervnto they tend? or haue we an eye to the frutes and effects of them? Nay rather degenerating into a kind of brutiſhneſſe and hanging our heads groueling downe too the groundward, wee eyther imagin them to growe out of the earth, or impute them to the influence of the skies, or father them vpon fortune, or attribute them vnto men, or wite them vppon the vnhappineſſe of the tyme, or tie them to the place, or finally ſtand amazed at the afflictions themſelues, ſurmizing any thing rather than the truthe, as who ſhould ſay that God eyther could not or would not gouerne all things by his onely will and prouidence, which is as much as to denie that there is any God at all. By reaſon wherof we ſeeldome or neuer enter into ourſelues to conſider our owne ſtate and the ineſtimable goodneſſe of our God, too thinke how iuſtly wee haue deſerued too bee ſcourged for our ſinnes, and how fatherly hee dealeth with vs in clenſing the corruption of our infected nature, and in ſhewing the perfectneſſe of his mightie power in theſe frayle earthen veſſels of our weake and mortall bodies. None of theſe things do wee take heede of: and therfore much leſſe do wee looke ſo farre afore vs, as too conſider that the ende why God ſcourgeth vs, is to bring vs backe againe to him by repentance, that he myght ſhewe himſelfe a mercyfull father too vs, and heape vp his benefits and graciouſe gifts vpon vs, too our greater comfort. VVee conſider not that the end of worldly afflictions is alwayes happie too ſuch as feare him, and that the ſhort induring of he troubles of this lyfe, procureth an ineſtimable weight of glorie in the lyfe too come. Finally wee conſider not that God being our maker and gouernour, hath by good right a ſoueraine dominion ouer vs and all other his creatures, too order and diſpoze vs at his good will and pleaſure, and that the ſame his doing is wrought by incomprehenſible power, wiſdome, and rightfulneſſe, ſo as there cannot iuſtly anie fault or blame be found in any of his proceedings. By meanes wherof it commeth too paſſe, that if he giue vs eaſe and proſperitie, we be ſo farre off from thankfulneſſe for the ſame, that we mount vp into pryde, and not only ſtep forth to diſdeyning and skorning of thoſe to whom he hath giuen leſſe abilitie: but alſo procede too the vtter forgetting and deſpiſing of his maieſtie, as though wee had all things of our ſelues, and were not beholding too him for any thing. And if he touch vs eyther in our goods, bodie, name or otherwiiſe too our miſlyking: then eyther wee ſtorme, chafe and fret againſt him, (ſpecially if we ſee not an apparant cauſe of his doings) wherein wee blaſpheme him by accuſing him indirectly of vnrightuouſeneſſe: or elſe wee fall into deſpaire, thinking it vnpoſsible for vs to ſcape out of the preſent daunger, wherin wee bereue him of his cheef glorie, which is to ſhew mercie by preſeruing the afflicted, and by rayſing vp ſuch as are vnder foote. Thus (as much as in vs is) wee vtterly ſhake off his yoke, taking him to be nother our father nor our God. Heerby it is manifeſt, that wheras euery of vs hath the name of patience in his mouth, fewe knowe what right patience is, and in maner none at all do put it in vre. Some thinke it to be a ſtout bearing out of aduerſities without admitting anie greef or hartbyting for the ſame. And otherſome take it too be a yeelding too the preſent affliction vpon hope to outweare it by length of tyme. [Page] But none of theſe twayne is the true patience, which is allowed of God, and meete too be in a Chriſten man, as will appeere too the diligent reader of this preſent woork. For the one is but a lingering in diſtreſſe without certaintie of good iſſue, and the other is but a dulling and amazing of the ſenſes, too make mannes nature more ſtubborne againſt Gods hand, which is too ſtubborne of it ſelfe alredye. God therfore knowing the frowardneſſe of mankind, and minding eyther too bring vs home too himſelfe or too leaue vs vtterly vnexcuzab [...] doeth in this booke purpoſely aboue all other parts of the holie Scripture, bothe defend his owne Maieſtie in mainteyning his ryghtfull ſoueraintie ouer all his creatures: and alſo ſet downe a perfect paterne of patien [...] conteyning the due obedience and ſubiection of the creature too his maker. Theſe are the twoo cheef poin [...] wherevpon the whole booke of Iob is grounded. In the diſcourſe wherof, there is ſhewed the inceſſant d [...] rouſeneſſe and indeuer of Satan too bring man too deſtruction: and mannes vnabilitie too ſtand againſt hi [...] without the ſpeciall prouidence and protection of God. VVhereof, the firſt warneth vs to ſtand alwayes v [...] pon our garde, that we be not ſurprized by our ſo ſuttle and cruell enimie: and the other bereeueth vs of a [...] ſelftruſt, driuing vs too ſeeke our refuge and ſuccour no where elſe but in God. And too the intent wee may the more willingly ſuffer all croſſes, and take all things in good woorth at Gods hand: it is ſhewed that God neuer forſaketh vs in our troubles, but vpholdeth and maynteyneth vs euen in our vttermoſte extremities, by a ſecret and incomprehenſible woorking, not alwayes ſeene of the world, nor preſently perceyued of ourſelues: and that his afflicting of vs is not for anye hatred or ill will of purpoſe too deſtroy vs, but of a fatherly louing kyndneſſe, too make vs knowe better bothe our ſelues and him, which is the ſoueraine goodneſſe and perfect felicitie: and therfore that hee alwayes giueth them a happie ende, too our ſingular welfare and ſaluation, making vs too triumph victoriouſly ouer ſin, death, hell, the diuell, damnation, our ſelues and all the aſſaults of the world, through the tryall of our fayth, which by that meanes becommeth more fine and preciouſe than golde. Againe, too the ende that the wicked may not thinke themſelues too haue ſped the better by Gods long forbearing of them, and by their hardening of their harts againſt his manaces and warnings: it is told them, that the longer that God winketh at them, the heauyer his hand will bee vppon them, and that wheras theſe temporall afflictions are but ſweete chaſtizements and aſſurances of Gods ineſtimable loue, and of eternall reward too the Godly: they are too the others ſharp puniſhments in this world, and authenticall warrants of Gods vtter diſpleaſure, and as it were foretaſtes of their owne vnauoydable damnation in the world too come. Thus is the pryde of our rebelliouſe nature beaten downe on all ſides, that by learning true humilitie, wee might receyue the comfort which God giueth too his chozen. Manie other notable doctrines are diuerſly interlaced: as, that Gods wonderfull working in his creatures and in the order of nature, ought to leade vs too the knowledge of the creator: That wee ought not too bee inquiſitiue of Gods ſecrets further than hee liſteth too vtter them vnto vs, nor negligent in ſeeking ſo farre foorth as bee ſheweth them: That his onely word is the abſolute and only ſufficient rule, too direct the religion and liues of all men in alcaces and all reſpects: That nothing in all the whole world happeneth by caſualtie, but all things are guided and gouerned too their appoynted endes by the fore determinate purpoſe and prouidence of God: That man being corrupted by originall ſin in the fall of Adam, hath not anye enterance of reconciliation, or any continuance of attonement with God, but by the mediator, through the only free mercie and gift of God: and finally (with innumerable other like) that there is no difference of the Iewe or Gentile, Greeke or Barbarouſe, learned or vnlearned, hygh or lowe, or of anye other ſtate or perſone before God, but that whoſoeuer ſerueth him faythfully and vnfeynedly, the ſame is accepted of him as his deere chyld, notwithſtanding that hee ſeeme not to be within the bounds of the viſible church. Heerevnto are added the duties of all degrees, ſtates, and callings, with a perfect patterne of a pure and vncorrupted lyfe, ſpecially in thoſe whom God hath aduaunced too honour, welth or authoritie, to the intent they ſhould be as it were bright mirrours of Gods Maieſtie vpon earth, by ſheading foorth the light of their vertues too the good example of others, in preſeruing the common welth by iuſtice and pollicie, and in maynteyning Gods Religion. For it is manifeſt that Iob was not of the meaner ſort of men, but comparable (bothe in riches and authoritie) with the greateſt men in his tyme, and farre aboue the moſt of thoſe that beare greateſt porte and countenance in theſe dayes. Therfore vnto all ſuch as loue the true nobilitie, (which deſcendeth not too poſteritie by ryght of inheritance, nor is purchaced by riches, fauour, or any worldly meanes, but is the free gift of God, conſiſting in the excellencie of the mynd of the poſſeſſer, and not in the opinion of the variable multitude) it ſhall bee verie good too conſider, not only the generall commendacion which the holie Ghoſte giueth vntoo Iob, in that hee calleth him a ſound man, euen ſuch a one as feared God and eſchewed euill: but alſo the particular proteſtations which Iob himſelfe maketh in the xxix. and .xxxi. chapters, and in the xxv. verſe of the xxx. chapter of this booke. For there in defence of his innocencie agaynſt the wrongfull ſurmiſes of his freendes, hee ſetteth downe xvij. poynts, wherof although ſome do fitly agree too the common lyfe of all Chriſtians: yet do they all linke wholly together intoo the nature of true nobilitie, and belong cheefly too ſuch as are of moſte preheminence: and without them no man can iuſtly account himſelf too be noble or honorable. The firſt poynt is the comly and reuerend grauitie of his perſone, wherthrough hee was feared of his inferiours, honored of his equalls, eſteemed of his ſuperiours, and loued of all good and honeſt men. The ſecond is his pitifulneſſe towards the diſtreſſed, as well in feeling inward compaſsion and greef for their miſeries, as alſo in comforting, cheering, ſuccoring and helping them. The third is his ſtoutneſſe and vigilantneſſe in executing of iuſtice, ſo as he miniſtred right to euery [Page] man indifferentely without reſpect of perſones, boulting out the truthe of things that were cloked or vnknowne, puniſhing open enormities though they were not preſented nor complayned of, and himſelfe pleading and maynteyning the rightfull caces of the ignorant and ſuch as wanted abilitie too help themſelues. The fourth is the vndefiled chaſtitie of his bodie proceeding from the chaſtneſſe of a pure hart, ſo as hee did not caſt anye lewd or wanton fancie towards any mannes wyfe or daughter. The fifth is his playne dealing, in vtter abſteyning from all deceyt, craftineſſe and guyle. The ſixth is his ſtedfaſtneſſe, in that he could not be allured by the intycement of his eyes, nor prouoked by flatterie, too ſtep aſide from the truthe, or too commit anye vnſeemly thing. The ſeuenth is his gentle clemencie, in ſuffering his bond ſeruants and vnderlings to reaſon their caces with him when they thought themſelues wronged, and in yeelding them ryght euen againſt himſelf. The eyght is his ſpeedie diſpatching of mennes ſutes, ſo as hee ſuffered them not too pyne with long lingring. The nynth is his liberalitie in maynteyning ſuch as were deſtitute of liuing. The tenth is his abſtinence in for bearing too do anye man wrong, hurt or hinderance, notwithſtanding that hee myght ſcape vncontrolled for it. The eleuenth is his hating of couetouſneſſe, in that no welth nor riches could infect his hart. The twelfth is his ſtayedneſſe, in that no abundance could make him proud to diſdeyne others, or to ſet more ſtore by himſelfe, or to haue the leſſe care and regard of God. The thirteenth is the nobleneſſe of his hart, in that he was ſo farre from reioycing at the fall of his enimies, that he rather pitied their miſeries, and could not by anye meanes bee perſuaded too be reuenged of them, or to ſpeake euill of them. The foureteenth is his hoſpitalitie, in giuing interteynement too ſtraungers and ſuch as wanted releef. The fifteenth is his lowelineſſe, in that he was contented to heare of his faultes, and cloked not his ſinne when he had doone amiſſe, but ſuffered him ſelfe too bee reproued euen of his vnderlinges. The ſixteenth is his iuſte and vpryght dealing with his Tennants, in paying them truely for whatſoeuer he tooke of them, and in not oppreſsing them with greeuouſe rentes, incommes, or ſeruices. And finally (which is the verie welſpring of all vertue, the moother of all true nobilitie, and (as ye would ſay) the verie locke and key of all good conuerſation among men) hee proteſteth that he had God alwayes before his eyes, or (which is all one) that he was of a pure, ſound, and vncorrupt Religion. For too feare God, is not too be afrayde of him as the bondman is of his Lord, the Trewand of his Schoolemayſter, or the theef of the gallowes: but too conceyue ſuch an inward reuerence of him, by reaſon of his iuſtice, mercie, wiſedome, power, prouidence, and ryghtuouſeneſſe, as too thinke him woorthie of all honour and obedience, and too yeeld the ſame willingly and hartely vnto him, ſo as wee would be lothe and ſorie too offend him, euen though wee myght be ſure too ſcape vnpuniſhed. The onely meanes too bring vs whervnto, is the ryght knowing of his holie woord and the ſtedfaſt cleauing therevnto, without ſwaruing one way or other, and without taking leaue too do anye thing that is not warranted there. This feare of God cauſed Iob too drawe his eyeſight alwayes inward, and to looke only vnto Gods will, not regarding eyther what his owne affection and luſtes ſtirred him to, or what his power, riches, and authoritie inabled him to doo, or what any outward occaſions and oportunities moued him to, or what the intycementes of the world and the perſuaſions of men allured him to doo, or finally, what fame or infamie, gayne or loſſe, loue or hatred, or anye thing elſe prouoked him to doo, but what he knewe ought too bee doone of ryght, equitie, reaſon, and conſcience. For when mennes eyes (I meene their myndes and wittes, which are in deede the very eyes or lampes of lyght too the whole man) are occupyed outwardly: eyther they ruſhe foorth into all lewdneſſe and become vtterly wicked, like wild horſes that haue caſt their ryders, and runne looce witherſoeuer furie inforceth them: and the greater that ſuch perſones are, the more harme do they bothe by deede and by example: or elſe they bee dazeled with the glittering gloſſe of vainglorie, accompanied with feare of puniſhment or hope of reward, and ſo finally fall into the ſound ſleepe of ſenſleſſe hypocriſie, doing all things in obedience of their owne will, and not of Gods will. Theſe later ſort are tolerable in the actiue and ciuill life, and oftentymes do greate good bothe too their neyghbours, and to the whole common weale, but neuer too themſelues, bycauſe their good doing ſpringeth not from the right roote, which is the hartie obedience of God, ne tendeth too the right end which is the only glorie of God: and therfore they may well bee likened too the ſhipwrights that builded the Arke of Noe, and yet periſhed themſelues in the flud. But the other ſort do good nother too themſelues nor to others, except it be againſt their wills, when God maketh them an enſample of his rightfull iuſtice, by giuing them the due reward of their wickedneſſe. Howbeeit foraſmuchas theſe things together with all others poynts before reherſed in this Epiſtle, are largely and ſubſtātially diſcuſſed by the faithfull and learned ſeruant of God Maiſter Iohn Caluin in theſe Sermons of his vppon the booke of Iob, and it were an vnſeemly thing for an vnexpert ſcholer to wryte the battell of Troy againe after Homer, as the Prouerb ſayeth: I will not be tediouſe in withholding your L. long from the reading of the Sermons themſelues. Neuertheleſſe I haue preſumed vpon your L. patience to ſet downe this foreſayd breef abſtract of this woork, to the intent your honour and all other noble men (to whom cheefly vnder our moſt graciouſe ſoueraine Ladie Queene Elizabeth, the care of Gods Religion and of this common weale belongeth) beholding the groundwoorke and as it were the platforme of ſo many excellent matters, and thervpon conſidering the goodneſſe, neceſſarineſſe, and profitableneſſe therof to the whole churche of God, and too the furtherance of eche mannes ſaluation, myght like the better of the booke, (as I doubt not but that the oftener your L. ſhall reade any part of it, the better you will like it) and by your wellyking cauſe it too be the more imbraced of others too their ſingular comfort, edifying and welfare. For although the books of holie Scripture take no authoritie or credit of man, but haue a ſingular kind of ſpirit, [Page] lyfe, and woorkfulneſſe in themſelues: Yet notwithſtanding foraſmuchas it is incident to the nature welneere of all inferioures, too regard or neglect euen the beſt things, according as their ſuperiors ſeeme to make more or leſſe account of them, and when godly and well diſpoſed men haue taken peines to open the Scriptures too the vnderſtanding and capacitie of the people, their doings and writings are oftentymes more ſlightly and negligently receyued than they deſerue too be: The wellyking of ſuch noble men and magiſtrates as God hath moreouer innobled with the knowledge of his Goſpell, is a greate furtherance to the good accepting of bothe of them among all inferiour degrees, and God looketh to be ſo glorified at their hands. VVherfore I humbly commend this woork, together with my tranſlation therof, vnto your good L. accuſtomed fauour, wherof I haue had ſo often trial heretofore in accepting of diuers woorks of mine, though conteyning good, commendable, and godly matters, yet not of like ſubſtance, importance and trauell vnto this. And my truſt is that your goodneſſe, bothe in reſpecte of the newyere, (vnder the benefit whereof I am the bolder to preſent it as a token of my bound dutie and thankfull mynd towards your honour,) and alſo in reſpect of the woork it ſelf, (which being aduizedly red will doubtleſſe yeeld much more frute than can be expreſſed in woords:) will beare with my faults and imperfections where any ſhall occurre. For although my cōſcience beare mee witneſſe that I haue delt playnly and faithfully in all reſpects, and not ſtepped aſide willingly in any poynt from the beaten path: and although ſome may thinke it ſtraunge that hee which aduentureth vpon ſo greate and weightie woorks, ſhould in any wyſe ſeeke excuſe of ignorance or ouerſight: yet notwithſtanding foraſmuchas I knowe the generall infirmitie of mannes nature, how eaſie it is too ſlip vnwares, and this woork is the firſt of any greate weyght that euer I tranſlated out of the French [...]oong to be publiſhed, I craue it as a ſpeciall fauour to my ſelf, and as a benefite to the Churche of God, that where any fault ſhall be found, I may be made priuie to them, and I will be as forward as the forwardeſt to amend them. Thus beſeeching God too graunt your L. to ſee many happie and proſperouſe newyeeres vpon this Realme, and vpon the Churche of God furthered and aduaunced by your good counſell and indeuer, to the increace of your owne honour bothe here and in the world to come, I humbly take my leaue. VVritten the laſt of December. 1573.

Your honours moſt humble alwayes to commaund, Arthur Golding.

¶ TO AL GENTLE READERS, GREETING.

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IF euer men needed too learne vvhat patience is: ſurely the ſtate of this preſent time ought to leade yea and too dravve them to it. For if vvee looke vvell about vs, vvee ſhall finde that there hath not bin almoſt any Realme or countrie, vvherein God hath not vttered great ſcourges. If ye demaund the cauſe: it is euident, ſo as euen the blinde (as ye vvould ſay) may ſee it. Let the old men that are now aliue conſider the vvicked things vvhich they haue ſeene committed commonly, ſince they vvere firſte able to remember, vnto this day: and muſt they not needs ſay (as it vvas ſayd of the tyme of the generall flud) that all fleſh hath corrupted his vvayes vpon earth, that all is full of extorcion and outrage, and that ſuch as beare the name of Chriſtiās do (as ſayth Sainct Peter) fulfill the vvaye of the heathen, by liuing in ſhamefulneſſe, pride, lecherie, drunkenneſſe, gluttonie, quaffing and abhominable idolatrie? But like as it is good to knovve the cauſes of the aduerſities that happen, to the intent that men may the better bethink themſelues, to amend as vvell publikely as priuately: ſo is it right neceſſarie to be [...]enſed vvith true patience, that vve ſink not vnder the burthen vvhen Gods ſcourges continue long vpon vs, for euen that alſo is one of the points of the amendment vvhich he requireth of vs. Neuertheleſſe, it is a thing that cannot be learned elſe vvhere than in Gods vvord. For although the ancient Philoſophers and other vviſe men of the vvorld haue ſpoken of it and giuen certaine rules of it: yet vvas there neuer any man found that for all his learning therof in their ſchoole, could ſhevve that he knevve vvhat it is at the neede and vvhen it commeth to the putting of it in vre. And in very deede euen thoſe that tooke vpon them (as I ſayd) to teach others, beſids that their doctrine vvas vnperfect itſelf, moſt commonly vviſt not vvhere they vvere vvhen it came to the point that they ſhould haue practized it in daungers: & thoſe that did beſt, ſhevved I vvot not vvhat a reſemblance of patience, vvhich being more neerly conſidered vvas cleane contrarie. Therfore not vvithout cauſe doeth the Apoſtle ſainct Paule ſend vs too the vvhole ſcripture to learne patience and comfort: according alſo as in another text he ſayeth, that the end of the ſcripture is to make a man perfect and readye in all good vvorks. But yet among the books of Scripture, the booke of IOB is commended to vs by name for that purpoſe by the Apoſtle Sainct Iames. And the verie bare reading of the ſtorie, ſhevveth ſufficiently that it is not vvith out cauſe. Neuertheleſſe, it is not to bee doubted, but that the help of a good expounder is very profitable euen to the skilfulleſt, and likevviſe neceſſarie in common, for the better knovving and vnderſtanding of the diuerſitie of the matters, and for the furtherance of a mannes ovvne profiting in the doctrine that is conteyned in it. That is it vvhich hath moued certaine goodmen, to put foorth his yeere. The Sermons of the faithfull ſeruant of God and his Churche Maiſter Iohn Caluin, vpon the booke of Iob, notvvithſtanding that he himſelfe vvhich is the author of them, and at vvhoſe mouth they vvere gathered, vvithſtoode it as much as he could, according as hee hath done vvith his other Sermōs. Furthermore, although other mē of knovvledge haue trauelled to giue a more eaſie vnderſtāding of this booke by their vvrytings, yet notvvithſtāding, beſides that theſe Sermons are in the common French toung: his maner of handling the doctrine thereof is ſo playne and vvell framed to the capacitie of the groſſeſt ſorte (as yee vvould terme them) hovvbeit vvithout omitting any needfull things, and moreouer ſo applied one vvay & other to the behoof of the preſent time, that ſurely all ſuche as intend too iudge vprightly and vvithou [...]malice, ſhall find good helpe heere, vvhervvith too content themſelues. For profe vvherof, it is not novv needfull to ſhevv a ſumme of the booke, or of the chiefe points of doctrine and of the vſe of the ſame diuerſe vvays. For beſides that he ſhall better find it here and there in reading his Sermons: the firſt conteyneth a ſufficient diſcourſe, and yet very ſhort to be eaſly borne in mynd. Hovvſoeuer the cace ſtand, if thoſe that read the vvhole, be folke that haue already left Idolatrie, and giuen themſelues to the doctrine of the Goſpell: they ſhall find [Page] heere vvhervvith to further themſelues▪ ſtill more and more in the knovvledge of God and of our Lord Ieſus Chriſt, and ſpecially too ſtrengthen themſelues vvith right patience in their aduerſities. Or if they be ſuch as haue not yet knovvne or liſted to diſcerne the true Religion, to frame themſelues therafter by leauing the falſe Religions, vvhat occaſion ſo euer hath letted thē, yet being vvarned by the doctrine of this booke ſo chavved to them as they ſhall finde it, and cheefly being vvakened by Gods extraordinarie iudgement in Iobs perſone, vvhiche they ſhall ſee there layde forth and declared at length: they ſhall be prepared to bethinke thē ſelues better, & to take profite of the great number of aduerſities vvhich are ſeene novvadaies in the vvorlde, & of farre greater vvhervvith it is verie likely that God threatneth men for the greate & open deſpizing of his Goſpell. For although the things that are happened this yeere, as well in his puniſhmēts layd vpō the vvicked ſort & the enimies of Chriſt, as in his chaſtizements layd vpon the faithfull, be verie terrible: Yet notvvithſtanding foraſmuchas very fevve amende, and contrarivviſe moſt men grovve more ſpitefull in fighting againſt Ieſus Chriſt, and ſome hauing begonne to do vvell vvex recheleſſe againe, yea & viterly turne avvay: there is none other thing too bee looked for, but that he vvill continue to ſmite ſtill. So then, the firſt ſort ſhall haue to conſider, that if Iob being a ſound and rightuouſe man that feared God and eſchevved euill, (according as it is vvitneſſed of him) and liuing ſo long tyme before the comming of our Lord Ieſus Chriſt and the great light of the Goſpell, vvas handled ſo ſtraungely at Gods hand vvho loued him: and that the ſame vvas too the end that his patience ſhould be tried: it is no maruell though vve novv in theſe latter dayes, vnder the reigne of Ieſus Chriſt, haue novv and then many croſſes to beare, & be for our peculiar faults chaſtized vvith ſtrype vpon ſtrype at the hand of the liuing God, vvho notvvithſtanding loueth vs, for the ſeruing of vvhom according to his vvoord, vve be turned from ydolls vnto him, as ſayth Sainct Paule to the Theſſalonians. The ſecond ſort ſhall haue to thinke & bethinke, yea & to chavv as their cudde, that if God do ſo ſhake therodde in his hand ouer thoſe that are already reclamed to his ſure, to bridle them & make them vvalke right frovvard throughout: & that if he haue gone that vvay to vvorke vvith Iob as is reported heere, vvho notvvithſtanding had bene as an Angell in the vvorld, in indeuering to do his dutie to God and man: VVhat is likely to lyght vpon themſelues, if they do not in generall amend and vtterly forſake their fooliſh, ſhamefull, and vvicked idolatrie, aud particularly the manifeſt contempt of God vvherof they be full, liuing at this day as Epicures & Atheiſts: & moreouer, ſome their vvhordome & bauderie, ſome their drunkenneſſe & gluttonie, (according as there be ſome countries that are ſpecially giuen thervnto) ſome their ambitiouſe pompe, ſome their vaine vvorldlineſſe, ſome their ſnatching and extortion as vvel pryuate as publike, & otherſome their crueltie and inſatiable deſire too ſhed mannes blud, in ſpight of all lavves and to the confuſion of all ciuill order among men? They ſhall (ſay I) haue this little vvord of Sainct Peters to vvey, vvhich ought to aſtoniſh thē more than all the thunderclappes that euer rattled in the aire: that is to vvit, that if chaſtizemēt begin at the houſe of God, & at thoſe vvhich are the true Chriſtians: vvhat ſhall the end of theſe be, vvhich rebell againſt Gods Goſpell? & if the rightuouſe do hardly ſcape, vvhere ſhal the vvicked and ſinfull appeare? Behold the thing that all the good ſeruants of God, and all faithfull preachers of the Goſpel do brotherly pray for at this day, as men haue done hertofore. Behold the thing that al the little flocks of the reformed churches diſperſed heere & there do pray for, behold, the thing that euen Ieſus Chriſt (as yee vvould ſaye) in his ovvn perſon prayeth for: is that they may by him be reconcyled to God, & receiue his grace in ſuch vviſe, as it may not be in vaine. And it is to be hoped that God of his great mercie vvil yet notvvithſtanding bring many of that ſort too ſuch chaunge, as he vvill make them true and earneſt follovvers of the Goſpell, as he hath done oft heretofore. Notvvithſtanding, if any or many of thē being ſo intreated for Ieſus Chriſts ſake, do harden themſelues: let ſuche vnderſt and that they ſhall not ſcape Gods hand at the laſt day, and it may be that they ſhall feele it yet ſooner too their greate confuſion. For it is he vvhoſe preheminence & none others is in controuerſie at this day: and vvhich ſhall of a truthe get the vpper hand of all his enimies early or late, vvhatſoeuer betyde. He is vvilling to haue pitie vpon his creatures, and by vvord he giueth comfort and patience to all ſuch as are pinched: but ſpecially he comforteth thoſe that are already vnder his banner, graunting them to haue peace in him, although they haue none in the vvorld.

Amen.

At Geneua the firſt day of Iune. 1563.

¶ A TABLE AND GATHERING TOGE ther of ſuch places of the Scripture, as are expounded and aptly applyed by the Author in theſe his Sermons.

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The firſt number ſignifieth the Chapter of the booke of the Byble: the ſecond the verſe of the ſayd Chapter: or being but one number, it ſignifieth the verſe of the Chapter nexte before, the thirde by A, or B, the firſt or ſecond Columne of the leafe, the fourth the lyne of the Columne.

Geneſis.

1. 2. THE earth was without forme and voyde, and darkeneſſe was vpon the deep: 740. b. 19.

3. 4. GOD ſayde, let there bee light, and there was light, and God ſeperated the light from the darknes. 212. 6. 37. 710. b. 28.

14. God ſayd, let there be lightes in the firmament of heauē [...], to ſeperate the day from the night, and let them be for ſignes, and for ſeaſons, and for dayes & years. 775. b. 2.

16. GOD then made two great lightes: the greater light to rule the day, and the leſſe light to rule the night. 172. a. 6.

Subdue the earth and haue dominion ouer the fiſhes of the ſea, & ouer the ſoules of he auen, and ouer euery beaſt that moueth. 110. b. 18.

28. Haue rule ouer the fiſhe of the ſea, and ouer the foule of the heauen, and ouer euery beaſt that mooueth vpon the earth. 781. a. 15.

31. Al things that God had made were good. 300. b. 14.

2. 1. The heauens, and the earth were finiſhed, and all the hoſte of them. 172. a. 56.

17. As touching the tree of know leadge of good and euill, thou ſhalt not eate of it 571. a. 25.

20. God foūd not amōg the beaſts of the fielde, an helper meete for Adam. 55 b. 6.

24. The man and the vvoman ſhalbe one fleeſh. 363. b. 35.

3. 5. Ye ſhal be as Gods, knowing good and euill. 526. a. 16.

6. Eue, ſeeing that the tree was pleaſaunt, and good for meat, & ſhe did eat. 571. a. 22. 577. a 46.

7. Adam, and Eue, after they had tranſgreſſed, couered themſelues with leaues. 572. b 23. & 601 a 36.

12. The woman vvhich thou gaueſt to bee vvith mee, hath deceiued me. 422. a 60. & 601. b 26.

4. 4. The lord had reſpect to Abell, and to his offering. 12. a 33.

7. If thou doſt not well, ſinne lyeth at the dore. 650. b 15.

8 Cayne ſlew Abell. 351. b 20.

13. My punniſhment is greatter then I can beare. 113. b 58. & 601. a 61. 689. b 10.

5. 22. Henoch walked vvith God 410. a 16.

6. 3. My ſpiritte ſhall not alway ſtriue with man. 398. a 54.

5. God ſaw that the wickedneſſe of man vvas great in the earth. 336. a 43.

6. God repented that hee hadde made man in the earth, and was ſorie in his hart. 198. a 23.

7. God ſayde I will deſtroy from the earth, the man that I haue made, for it repenteth me that I haue made them. 336. a 43.

9. Noath vvas a iuſt, and vpright man in his time. 205. a 38.

7. 11. In the time of the flood, all the fountains of the great deep were broken vp, and the windovvs of heauen vvere open. 761. b 42.

23. All the ſubſtance that was vppon the earth was deſtroyed. 442. b 35.

8. 20. Noath built an alter, &c. and offered burnt offering. 12. b 40.

13. The earth could not containe Abraham and Lot, that they might dvvell together, for their ſubſtaunce was great. 7. b 28. & 820. a 60.

16. God ſayd to Abraham that he vvould make his ſeede as the duſt of the earth. 351 b 22.

14. 18. Melchizedech vvas a prieſt of the moſt high God. 3. a 23.

15. 1. God is the revvard of Abraham. 413. a 45.

5. The ſeed of Abraham ſhall be multiplied like the Starres of heauen 351. b 23.

12. VVhen the ſunne went down, there fell an heauy ſleep vpon Abraham, and loe, a very fearefull darkeneſſe fell vpon him. 77. b 59.

15. Thou ſhalt be buried in a good old age. 407. b 28.

17. 1, VValke before me, and be thou vpright. 224. b 18.

18. 19. Abraham will commaūde his ſonnes and houſholde after him, that they keep the way of the Lord, 302. a 45.

20. The cry of Sodom, and Gomorha is great, and is come vp vnto me. 686. b 18.

23. & 25. VVilt thou deſtroy the righteous vvith the wicked. 180. b 31. 450. a 60. 671. a 16. & 35.

19. 24. God cauſed to rayne vppon Sodom and Gomorha, brimſton and fire. 442. b 32.

23. 1. Sara liued an hundred and ſeauen and twenty years. 820. a 61.

24. 35. The Lorde hath bleſſed Abraham wonderfully vvith ſheep, and Bieues, and ſiluer, and gold, and men ſeruauntes, and maydſeruants, and Camels, and Aſſes. 7. b 28. and 820. a 60.

25. 1. 2. 3. Abraham had taken an otherwiſe called Keturah, which bare him Zimram, and Iokſhan, & Medan, and Midean, and Iſhbak, & Shuah, and Iokſhan, begat Sheba and Dedan: and Abraham liued an hundreth ſeauentie and fiue yeares. [Page] 351. b 25. & 820, 261.

24. 41. Eſau ſayd, I will ſlay my brother Iacob. 351. b 29. & 355. b 13.

12. The Angelles of God went vp and downe by the ladder. 17. a 57.

17. Iacob vvas affrayd, and ſayd, how fearefull is this place: this, is none other but the houſe of God, & this is the gate of heauen. 77. b. 60.

32. 24. A man wraſtled with Iacob vnto the breaking of the day. 52. b 5.

Thy name ſhall no more bee called Iacob, but Iſraell, becauſe thou haſt had power with god, and thou ſhalt alſo preuaile with men 663. b 31.

47. 9. Fewe and euill haue the dayes of my lyfe bene, and haue not attained vnto the years of the lyfe of my fathers. 407. b 25.

Exodus.

1. 16. VVHen ye doe the office of a midwyfe, &c. if it bee a ſonne, then ye ſhall kill him: but if it bee a daughter, then let her liue. 3. a 39.

11. 5. And all the firſt borne in the land of Egypt ſhall die. 16. a 56.

19. 9. The lord ſayde vnto Moyſes, loe, I come vnto thee in a thicke cloud. 753. b 46.

10. Bee you ſanctified, for to morow the Lord will declare his glory. 11. b 41.

16. The thirde day when it was morning, there was thunders and lighteninges, and a thicke cloud vppon the mount, and the ſounde of a trumpet exceeding loud, ſo that all the people that vvas in the Campe were affraid. 79. b 10. & 625. a 50. & 753. b 40. & 754. a 4.

20. 2. I am the Lorde thy GOD. 412. a 46.

5. 6. God viſiteth the iniquitie of the fathers vpon the children, vppon the third and fourth generatiō: ſhewing mercy vnto thouſandes to them that loue him. 417. b 3.

18. 19. Al the people ſaw the thū ders, & the lightnings, & the ſounde of the trumpet, and the mountaine ſmoking, & vvhen the people ſavv it they fled and ſtod a far of, & ſaid vn to Moſes, talke thou with vs and vve wil heare: but let not god talke with vs leſt we die. 79. b 12. & 632. a 8.

22. 21. Thou ſhalt not doe iniury to a ſtraunger, neither oppreſſe him, for ye were ſtranges in the land of Egypt. 600. a 57.

23, If you vex, or trouble the vvidovve and fatherleſſe, I vvill heare their crie. 468. a 27.

26. If thou take thy neighbors rayment to pledge, thou ſhalt reſtore it vnto him before the ſun go down, for it is his couering vvherein hee ſhould ſleepe. 431. a 31.

28. Thou ſhalt not curſe the prince of thy people. 674. b 55.

23. 4. 5. If thou meete thine enemies oxe, or his aſſe going a ſtraye, thou ſhalt bring him vnto him againe: if thou ſee thine enemies aſſe lying vnder his burden, thou ſhalt help him vp againe with it. 597. b 12.

28. 12. Aaron ſhall beare their names before the lord vpon his tvvo ſhoulders for a remēbrance 227. b 30

30. 18. Thou ſhalt put vvater in to the lauer. 11. a 32.

32. 1. Make vs Gods to goe be fore vs. 436. a 48.

32. 32. Now either pardon their ſinne; or if thou vvilt not, race me out of the booke vvhich thou haſt, vvritten. 59. a 29.

33. 19. I will ſhew mercy, to whō I vvill ſhew mercy, and I will haue compasſion, on whom I will haue compasſion. 689. b 35.

34. 7. God will viſit the iniquitie of the fathers vpon the children, vnto the third & fourth generatiō. 351. a 51.

38. Moſes made an end of communing with the children of Iſrael, and put a vayle vpō his face. 632. a 14

Leuiticus.

16. 3. AAron ſhall enter into the ſanctuarie with a young bullocke forthe ſinnes of the people, & a ram for a biūt offring. 816. a 60.

17. Aaron ſhall make reconciliation in the ſanctuarie for all the houſe of Iſraell. 816. a 60.

18. 5. The man that kepeth the ordinance of God, ſhall liue in the ſame. 189. a 17. 204. a 6.

5. Keepe my ſtatuts and my iudgments, which if a man doe, he ſhall then liue in them. 261. a 3. & 575. b 19 & 754. a 12.

19. 18. Thou ſhalt loue thy neighbour as thy ſelfe. 319. b 36.

33. & 34. If any ſtranger dwell in your lande, you ſhall doe him no wrong. 600. a 58.

26. 3. 4. If wee doe the will of God, he wil ſend vs rayne in due ſeaſon, and the land ſhall yeeld her increaſe. 447. a 14.

5. 6. They that feare God ſhall ſleepe ſurely, and ſhall haue peace. 230. a & 56 1. 1 a 14.

14. They that doe not the vvil of God, ſhall be viſited with feare, and ſwelling, and burning, which ſhall conſume the eyes and make the ſoule heauie. 497. b 8.

16. If you tranſgreſſe my commaundementes, I will puniſhe you with feare, ſwelling, and burning, that ſhall conſume the eyes, & make the ſoule heauie. 606. b 24.

17. I vvil ſet my face againſt you, and ye ſhall fal before your enemies, and they that hate you, ſhall raigne ouer you, and ye ſhall flee when non purſueth you. 111. a 59. & 518. b 54.

19. God will make the heauens of the tranſgreſſours to be vnto thē iron, and their earth, as braſſe. 240. b 46. & 744. b 50.

23. 24. God will ſmite the tranſgreſſours, yet ſeauen times for their ſinnes. 107. a 16. & 325. b 10. & 817. a 28.

25. God will ſend a ſwoorde vppon the vvicked, that ſhall auenge the quarrell of his couenaunt. 230. a 11.

28. I will walke with you ſtubbournely, and I will correct you ſeauen times for your ſinnes. 465. a 29.

36. Vppon them that are left among you, I will ſende a faintneſſe into their hartes in the lande of their enemies; and the ſounde of a leafe ſhaking ſhall chaſe them, and they ſhall flee as fleing from a ſvvord, and they ſhall fall, no man purſuing thē. 111. a 59.

36. The tranſgreſſours of the law ſhall flee as fleing from a ſwoorde. 302. b 46.

36. The ſound of a leafe ſhaking ſhall chaſe the wicked. 393. b 25. 518. b 54.

Numbers.

11. 23. THe hande of the Lorde is not ſhortened. 559. b 27.

12. 6. God will be knovven too his Prophetes by viſions, and vvill ſpeake vnto them by dreame. 639. a 25.

23. 10. Balaam deſired to dye the death of the righteous. 421. b 40.

29. God is not as man, that he ſhould lye. 461. a 34.

Deuteronomie.

1. 16. YOu ſhall iudge iuſtly beetvveene euery man and his [Page] brother, & the ſtranger that is vvith him. 671. a 20.

4. 6. The ordinauntes of GOD are our wiſedome and vnderſtanding in the ſight of the people. 527. a 12. & 529. a 42.

19. Lifting vp thine eyes to heauen, and beholding the ſunne and the moone, and the ſtarres, with all the hoſte of heauen, thou ſhalt not worſhippe and fall downe and ſerue them whiche the Lorde thy GOD hath diſtributed to all people vnder the whole heauen. 593. b 26. & 745. a 13.

24. God is a conſuming fire. 395. a 30. & 643. a 28.

6. 5. Thou ſhalt loue thy GOD vvith all thy hart, ſoule, and vnderſtanding. 570. b 40.

10. GOD hath promiſed to Iſraell to make them dvvell in houſes whiche they haue not builded 388. a 46.

8. 3. Man lyueth not by breade onely, but by euery woorde that proceedeth out of the mouth of god 347. a 54.

3. God hath fedde his people of Iſraell in the Deſert vvith Manna, to geeue vs knovvledge that man liueth not by bread onely, but by all that proceedeth out of the mouth of the Lord. 385. a 13.

10. 17. GOD accepteth no perſons, nor taketh no gyftes. 673. a 20.

12. 7. You ſhall eate before God, and you ſhall reioyce. 376. a 42.

7. They that feare GOD, ſhall eate and reioice before him. 448. b 46.

7. You ſhall reioyce in all that, in the which God hath bleſſed you. 509. b 55.

7. Thou ſhalt reioyce in the preſence of thy God, 510. a 30.

7. Thou ſhalt reioyce before the the Lorde thy God, eating, and drinking. 592. a 40.

18. Thou ſhalt reioyce before God, in al that thou putteſt thy hand too. 509. b 58.

32. All that God commaundeth vs we ought to doe, without putting any thing there too, or taking ought there from 327. a 25.

15. 9. Bevvare that there bee not a wicked thought in thine hart, to ſay, the ſeauenth yeare, the yeare of freedome is at hande, and that thine eye bee not euill againſt thy brother, to giue him nought, then I will heare his crye. 468. a 28.

16. 19. Rewardes blinde the eyes of the wiſe, and peruert the woordes of the iuſt. 315. b 52.

18. 11, Thou ſhalt not goe to witches and inchaunters, or that councelleth vvith famyliar ſpirites, nor aske counſell at the deade. 624, a 54.

18. God will rayſe vp a Prophet from amongſt vs, 624. a 59

24. 12. 13. If it bee a poore body, thou ſhalt not ſleepe vvith his pledge, but ſhalt reſtore him his pledge when the Sunne goeth downe, that hee may ſleepe in his rayment. 431. a 45.

15. Thou ſhalt not defraude the hirelinge of his wages, leſte hee crye agaynſte thee. 468. a 25.

17. Thou ſhalt not take the wydovves rayment to pledge. 431. a 35.

27. 16. Curſed bee hee that Curſeth his Father and moother. 204. a 30.

15. Curſed be the man that ſhall make any carued or molten Image, vvhiche is abhomination vnto the Lorde.

26. Curſed bee hee that cofirmeth not all the vvordes of this law, to doe them.

26. Curſed be hee that hath not fulfilled all the law. 261. a 2.

28. 1. If Iſraell doe the will of God, he vvill ſet him vp on high aboue all the nations of the earth. 447. a 15.

2. If Iſraell dooe the will of GOD, hee ſhall bee fylled wyth all maner of bleſsinges 447. a 16.

4. The fruite of thy bodie ſhalbe bleſſed, and the fruit of thy ground, and the fruite of thy cattell. 417. b 3. 229. a 45.

10. All people of the earth ſhall ſee that the name of the LORDE is called vppon ouer the godly, and they ſhall feare him.

11. God maketh the Godly to abounde in riches, and in the fruite of his body. 351. a 59.

15. 18. If Iſraell vvill not obey the voyce of the Lorde, Curſed ſhall bee the fruite of his body, the fruite of his Lande, the fruite of his kyne and ſheepe.

15. VVhoſoeuer obeyeth not the voyce of the Lorde, ſhall bee afflicted after diuers ſortes. 606. b 2 [...].

22. The LORDE will ſmite the trenſgreſſours of the Lavve with the ſwoorde, and will purſue him till hee make him peryſhe. 230. a 29.

23. The heauen that ſhall bee ouer thy heade ſhall bee braſſe; and the earth, that is vnder thee ſhall bee of Iron. 240. b 46. 744. b 49.

25. The Lorde ſhall cauſe the tranſgreſſour of the Law, to fall before his enemies. 230. a 11,

30. The rebels ſhall plant the vineyardes but they ſhall gather no grapes. 349. a 56. 471. a 28.

33. People vnknowen ſhall eate the fruite of the earthe of the wicked, and all his labours. 306. a 36.

38. 39. 40. Thou ſhalt ſowe, and gather lyttle, thou ſhalt plant a Vineyarde, and ſhalt not drinke of the wyne, thou ſhalt haue Oliue trees, but ſhalt not anointe thy ſelfe vvith the oyle. 471. a 26.

48. The tranſgreſſour of the Lawe ſhall ſerue his enemie vvhich the Lorde ſhall ſende vppon him. 230. a 14.

49. The LORD ſhall rayſe againſt the tranſgreſſours of the law, a people from a farre, euen from the endes of the earth, flying ſwift as an Eagle. 230 a 24.

65. GOD vvill giue a trembling heart vnto the tranſgreſſours of the Lavve, and dazeling eyes, and a ſorrovvfull minde. 230. a 14.

66. 67. Thy lyfe ſhall hange beefore thee, and thou ſhalt feare both night and day, and haue none aſſuraunce of thy lyfe. Thou ſhalt ſaye in the morning, would to God it were eueninge, and at eueninge, thou ſhalt ſaye, woulde GOD it were morning, for the feare of thine heart which thou ſhalt feare, and for the ſight of thine eys which thou ſhalt ſee. 111. b 5.

66. 67. Thy lyfe ſhall hang before thee, thou ſhalt ſay in the morning would GOD it were euening. 111. b 5.

[Page]29. 4. The Lorde hath not giuen you, an hart to perceiue, eyes to ſee, and cares to heare, vnto this day. 335. a 11.

29. The ſecrets of the Lorde are not reuealed vnto vs, for to doe aii the words of this law. 772. a 33.

30. 6. The Lorde will circumciſe thine hart, and the hart of thy ſeede, that thou mayeſt loue the Lord with all thine hart, and with all thy ſoule, that thou mayeſt liue. 225. a 15.

12. VVho ſhall goe beyonde the ſea, who ſhal goe vp to heauen, who ſhall goe dovvne into the deepe to bring vs the worde that is very nere vs. 221. a 46. 527. a 28.

19. I call heauen, and earth to record this day againſt you, that I haue ſet before you life and death, bleſſing and curſing, therfore chuſe life, that thou mayeſt liue. 685. a 39.

32. 2. My doctrine ſhall droppe as the raine, my woorde ſhall diſtill as doth the devv. 551. a 48.

10. GOD keepeth his people as the apple of his eye. 182. b 56.

11. The Eagle fluttereth ouer her byrdes, ſtretcheth out her winges, taketh them, and beareth them on her winges. 146. b 42.

15. He that ſhould haue ben vpight, vvaxed fat, and hath ſpurned. 441. a 50.

22. The fyre is kindled in my wrath, and ſhall burne vnto the bottom of hell, and ſhall conſume the earth with her incraſe, & ſet on fire the ſoundations of the mountaynes, 5 [...]. a 23.

34. Althings are ſhut vp in gods Cofers. 208. a 22. 323, b 8.

34. Is not this layd in ſtore wyth me & ſealed vp among my treaſures. 581. a 45.

39. GOD killeth, and maketh a liue, woundeth, and maketh whole, and there is none that can deliuer out of his hand. 323. b 8.

Ioſua.

10. 12, THe ſunne did ſtay and the moon, til the people were reuenged on their enemies. 775. b 48

24. 2. Terah, and Nachor, the graundefathers of Elium, did ſerue ſtraunge gods. 612. a 38. 624. b 13.

1. Samuell.

2. 6. THe Lorde is he that kylleth, and maketh aliue, bringeth downe to the graue, and rayſeth vp. 474. a 6.

12. The ſonnes of Elivvere vvicked men, and knew not the Lorde. 153. a 18.

25. The ſonnes of Eli obeyed not the voice of their father, 10. b 35.

8. 18. The vnbeleeuing ſhall cry, & ſhall not be heard. 562. b 60

10. 10. 11. The ſpirit of God came into the Prophets, and propheſied among them. 624. b 20.

13. 14. God hath founde Dauid a man after his owne hart. 371. a 31.

15. 22. Obedience is better then ſacrifice, 458. b 30.

16. 11. Samuell ſaide vnto Iſhai, are theſe all the children: And hee ſayde, there remaineth yet a litle one behinde, that keepeth the ſheep, and Samuell ſaid, we will not ſit dovvne, till he be come hither. 554. b 49.

17. 34. The ſeruant of Saule was keeper of his fathers ſheep. 154. b 49

2. Samuell.

7. 14. IF Salomon ſinne, I will chaſten him with the rodde of men, and with the plagues of the children of men. 107. a 3.

12. 12. I will giue thy wiues to thy neyghbor, and he ſhall lye wyth them. For thou didſt it ſecretly, but I will doo this thing before all Iſraell. 37. b 19.

12. Thou haſt done it in ſecrete Dauid, but I the Lorde will doe this thing in the preſence of all Iſraell, and in the preſence of the ſunne. 37. b 19.

15. 26. Let God doe wyth me, as ſeemeth good in his eyes. 724. b 3.

16. 5. Simei went forth, and curſed Dauid. 554. b 30.

7. Simei curſed Dauid ſaying, come forth, come forth thou murtherer, and wicked man. 554. b 33.

10. VVhat know we if God haue commanded him to ſall thus vpon mee. 353. b 40.

11. Dauid ſayd to Abiſai, and to all his ſeruantes, beholde, my ſonne which came out of mine own bowels, ſeeketh my ſoule, how muche more now the ſon of Gemini? ſuffer him to curſe, for the Lorde hath bidden him. 724. b 3.

22. Abſolon went into his fathers concubines in the fight of all Iſraell. 580. a 32.

17. 14. The Lorde had determined to deſtroie the good councell of Achitophell, that the Lorde might bring cuill vpon Abſolon.

22. 42. The wicked ſhall crie, and none ſhal ſaue them. 562. b 60.

1. Kinegs.

8. 10. 11. 12. VVHen the prieſtes were come out of the ſanctuarie, the cloud filled the houſe of the lord: So that the prieſts could not ſtand to miniſter, becauſe of the cloude: Then ſpake Solomon, the Lord ſaide that he would dvvell in the cloude. 753. b 49.

27. The heauens are not able to containe God. 935. b 40.

21. 10. Thou haſt blaſphemed god, and the king, Naboth. 14. b 54.

13. Naboth hath blaſphemed god and the king. 14. b 54.

22. 19. I ſaw the Lord ſit on his throne, and all the hoſte of heauen ſtode about him on his right hande & on his left hand. 23. b 4.

20 The Lord ſayd, who ſhal perſvvade A hab that he may goe & fall at Ramoth Gilead. 23. b 42.

2. Kinges.

19. 35. THe angel of the lord went out and ſmote in the camp of Aſhur an hundreth foureſcore and fiue thouſand. 16. a 51.

20. 13. Hezekiah heard the Ambaſſadours of the king▪ of Babylon and ſhewed them all his treaſurehouſe, to wit, the ſiluer and the gold, and the ſpices, and the precious oint mēts, & al the houſe of his armour, and all that was founde in his treaſures, there was nothinge in his houſe, and in all his realme, that hee ſhewed them not. 30. a 44.

1. Cronicles.

21. 1. SAtan ſtoode vp agaynſt Iſraell, & prouoked Dauid to number the people. 24. b 58.

2. Cronicles.

32. 31. BEcauſe of the Ambaſſadours of the Princes of Babel▪ which were ſent vnto Ezechias to enquire of the wōder that was done in the land, God left him to try him, and to know all that was in his hart. 30. a 44.

Iob.

1. 8. THe Lorde ſayde vnto Satan, haſtthou not conſidered my ſeruaūt Iob, how none is like him [Page] in the earth, an vpright mā and iuſt, ſearing God, and eſchuing euill. 700. b 24.

21. 4. God hath giuen, God hath taken, God be bliſſed. 362. a 45. 454. b 4. 533. a 48. 672. a 7.

5. 13. God taketh the wiſe in their craftineſſe. 522. a 3. 695. b 28.

6. 4. Iob ſayd, the arrows of God are in me. 361. b 23.

7. 15. Therefore my ſoule choſeth rather to be ſtrangled and to dye, thā to be in my bones. 154 a 1.

20. Now ſhal I ſleepe in the duſt, and if thou ſeekeſt me in the morning, I ſhall not be found. 141. a 21.

9. 3. If man wold diſpute againſt god, he could not anſwere one thing of a thouſand. 155. b 48.

13. 15 Though he ſley me, yet wil I truſt in him. 162. b 34.

24. VVherefore hydeſt thou thy face? 648. a 2.

14. 2. Man ſhooteth foorth as a flower, & is cut downe, he vaniſheth as a ſhadow. 441. b 24.

15. 16. Howe much more is man abominable and filthy, which drinketh iniquitie like water 189. a 42.

15 Behold, God found no ſtedfaſtneſſe in his Saincts: yea, the heauens are not cleare in his ſight. 189. a 42.

29. 13. I comforted the widowes hart. 187. a 38.

31. 18. From my mothers womb I haue guided the widow. 725. a 23.

Pſalmes.

1. 1. BLiſſed is the man that hath not walked in the counſell of the wicked. 380. b 46.

2. I [...]iſſed is the man which meditateth continually in the Law of God. 576. a 21.

3. The man that meditateth day and night in the Law of God, ſhall be like a tree planted. by the ryuers of waters, which bringeth forth. &c. 158. b 8. 315. a 1. 350. a 18.

2. 1. VVhy do the heathen rage, and the people murmure in vayne? VVhy do the Kings and Princes cō ſult a gainſt God? the Lord willaugh and mocke them. 701. a 24.

4. He that dwelleth in the heauens will laugh, the Lord will mock them. 427. b 19. 436. a 5.

3. 4. I did crie vnto the Lord, and he hath anſwered me 696. a 53.

6. I layd me downe and ſlept, & roſe againe, for the Lord ſuſtayned me. 561. a 13.

8 Aryſe Lorde, my God ſaue me, thou haſt ſtricken myne enemies vpon the checke bone, thou haſt brokē the teeth of the wicked. 656. b 4.

4. 4. The Lorde will heare me, when I call vpon him. 357. a 61.

7. 8. Many ſay. who will ſhevv vs any good? but Lord lift vp the light of thy countenance vpon vs. Thou haſt giuen me more ioy of hart, then they haue had, when their wheat & their wine did abound. 651. a 14.

5. 8 I will come into thy houſe in the multitude of thy mercies, and in thy feare will I worſhip towardes thy holy Temple. 464. a 31.

7. 10. God tryeth the heart and the reines. 149. a 6.

16. The wicked ſhall fal in the pit that he hath digged. 75. a 15.

8. 2. 10. The name of the Lorde is great, and excellent through out all the earth. 495. b 23.

5. VVhat is man, that thou art mindfull or him. 146. a 40.

9. 3. Thou turneſt man to deſtruction, againe thou ſaieſt, returne yee ſonnes of men. 764. a 33.

10. 4. The wicked is ſo fierce that he careth not for God, he thinketh that there is no God. 596. a 53.

6. The wicked ſayth in his heart, I ſhall neuer be moued, bicauſe he ſeeleth no aduerſities. 314. b 49. 417. a 43. 549. a 1.

11. The wicked ſayth in his hart, God hath forgotten him, he hideth away his face, and wil neuer ſee. 678. b 58.

11. 4. 5. The eyes of the Lord will conſider, his eye liddes will trie the children of men. The Lord will trie the rightuous, but he hateth the wicked, and him that loueth wrong. 75. b 52.

12. 7. The woord of the Lorde is like ſiluer, tried & fired ſeuen times. 461. b 47.

13. 1. How long Lorde wilt thou hide thy face from me? 648. a 2.

2. How long ſhall I take counſell with myſelf, hauing wearineſſe dayly in mine heart? Howe long ſhall mine enemies be exalted aboue me? 138. b 36.

14. 2. The Lord looked dovvne from heauen vpon the children of men, too ſee if there were any that would vnderſtand, and ſeeke God. 200. a 38.

3. Ther is not one man only that doth good. 396. a 6. 813. b 21.

15. 4. A vile perſon is contemned, but he honoreth them that fear the Lorde: he that ſweareth too his owne hinderance and changeth not his oth. 89. b 26.

16. 2. Our weldoing extendeth not to God. 425. a 60. 701. b 59.

5 The Lord is my reward. 413. a 43. & 593. a. 18.

10 God will not ſuffer his holy one to ſee corruption 333. a. 15.

17. 3. VVhen thou haſt proued and viſited mine hart in the night, when thou haſt tried me, thou haſt found nothing, I purpoſed that my mouth ſhould not offend. 50. b. 48.

8. Keepe me as the apple of thine eye, and hide me vnder the ſhadow of thy winges. 259. a. 43.

18. 2. 3. God is our ſtrength, rock, fortreſſe, deliuerer, buckler, the horne of our ſaluation, our refuge. 508. b. 54.

27. VVith the pure thou wilt ſhew thy ſelfe pure, and with the frovvard thou vvilt ſhew thy ſelf froward. 86. b. 38. & 107. a. 18.

28. God will ſaue the poore people, and will caſt downe the proude lookes. 246. b. 38.

42. The vnbeleuing cried, but the Lord anſwered them not. 218. a. 57.

19. 2. The Heauens ſhew foorth the glory of God. 235. a. 35.

8. The law of the Lord is perfect conuerting the ſoule, the teſtimony of the Lord is faith full, giuing wiſedome to the ignorant. 18. b. 33.

11 The commandements of God are ſvveeter than the hony, and that diſtilleth from the hony combe. 70. b. 3.

12. By thy commaundements thy ſeruaunt is made more circumſpect, and there is great reward in keeping of them. 71. b. 40.

13. VVho can vnderſtand his faultes? clenſe me from my ſecrete faults 168. a. 57. 274. b. 46. 429. a. 13.

22. 1. My God, my God, why haſt thou forſaken me? 57. b. 49.

2. My God, I cry all the day, and thou aunſwereſt not, and by night, and ceaſe not. 357. a. 11.

7. I am a worme, and not a man, a ſhame of men, and the contempt of the people. 351. a. 8.

10. Thou didſt draw me out of the wombe. 57. b. 53.

22. 15. 16. I am powred out like water, and all my bones are out of ioint, my hart is like wax: it is molten in the midſt of my bowels, my ſtrength is dried vp like a potſhard, and my tongue cleaueth to my iaws. 57. b. 44.

24. Ye that feare the Lord, praiſe him. 532. a 3.

4. Though I ſhuld vvalk through the valley of the ſhadowe of death. I wil feare none euil, for thou art with me, thy rodde and thy ſtaffe, they cō fort me. 74. a 44.

25. 11. Pardon mine iniquitie, for [Page] [...] is great 428. b 26.

26. 6. I will waſh my handes in innocencie. 188. a 31. 226. b. 12.

27. 5. God hideth his, in his tabernacle, in the time of trouble. 395. a 10.

28. 7. 8. The Lord is my ſtrength and my ſhield, he is the ſtrength of the deliueraunce of his annointed. 508. b 54.

29. 9. Euerie man declareth the glorie of God in his Temple. 741. b 28.

30. 4. O Lord thou haſt brought vp my ſoule out of the graue, thou haſt reuiued me from them that go downe to the pit. 69. a 30.

6. God indureth but a while in his anger, but in his fauour is life: weeping may abide at euening, but ioy commeth in the morning. 68. b 49.

7. VVhen I was in my proſperitie I ſayde, I ſhall neuer bee moued. [...]30. a 57.

31. 4. God is our ſtrong rocke, and houſe of defence. 508. b 51.

6. Into thy hand I commend my ſpirit, for thou haſt redemed me, lord God of truth. 111. b 16.

10 Haue mercie vpon me, ô Lord, for I am in trouble, mine eye my ſoule, and my bellie are conſumed with griefe. 114. b 15.

10. 11. Mine eye, my ſoule, and my bellie are conſumed with griefe, my life is waſted with heauineſſe, and my bones are conſumed. 564. b 15.

12. I was a reproch among mine enemies and neighbors. 351. a 7.

20. God reſerueth his goods for thoſe that feare him. 390. a 1.

32. 1. Bliſſed is the man whoſe iniquities are forgiuen. 328. a 55. 333. b 15. 455. b. 51.

3. VVhen I held my tung, my bones conſumed, when I roared all the day. 144. b 9.

4. For thine hande is heauie vpon me, day and night, my moiſture is turned into drought of ſommer. 118. a 42.

8. The rightuous prayeth to God in time conuenient. 508. b 18.

9. Be ye not like an horſe, or like a mule, which vnderſtād not: whoſe mouthes thou doſt bind with bit & bridle, leaſt they come neere thee. 69. a 20. & 104. a 55.

33. 7. God gathereth the waters of the ſea together as vpon an heape, & laieth vp the depthes in his treaſures 491. a 57.

19 The Lord deliuereth the ſoule of the rightuous from death, & preſerueth him aliue in the time of famine. 306. a 39.

34. 8. The Angel of the Lord pitcheth roūd about thē that feare him, and deliuereth him. 16. a. 51. & 26. a 45.

9. Taſt how good the Lord is 411. a 28.

11. They that ſeeke the Lord, ſhall lacke no good thing. 72. b 58.

16. The eyes of the Lorde, are vpon the rightuous, and his eares are open vnto their crie. 73. a 48.

17. The face of the Lord is againſt them that do euill, to cut of their remembrance from the earth. 75. b 52.

35. 6. The Angel of the Lord purſueth them. 16. a 56.

11. Cruell witneſſes did riſe vp againſt me. 351. a 7.

13. 14. VVhen my enemies were ſicke, I put on a ſack, I humbled my ſoule with faſting, and prayed as for my ſelfe. I behaued my ſelfe as to my friend, or as to my brother. 50. b 9.

16. The wicked haue gnaſhed their teeth againſt me. 351. a 7.

20. The wicked imagined deceitfull wordes againſt the quiet of the land. 351. a 7.

36. 2. Men haue not the feare of God before their eyes. 443. b 53.

6. O God, thy iudgements are like the great deepe. 36. b 51. 299. a 36. 467. b 1. 767. b 54.

7. O Lorde, thou doſt ſaue men and beaſts. 197. b 31. 438. a 43.

8. O God, thy mercie is excellent, alſo the ſonnes of men truſt vnder the ſhadow of thy wings. 151. a 35.

9. The wel of life is with God, & in his light, ſhall we ſee light. 141. b. 57.

10. Extend thy louing kindneſſe vnto them that knowe thee, and thy rightuouſneſſe vnto them that are vp right in hart. 81. a 16.

37. 1. Fret not thy ſelfe bicauſe of the wicked men, neither be enuious for the euill doers. 88. a 60.

6. God bringeth forth the rightuouſneſſe of his as the noonedaye. 351 a 2. 396. b. 28. 499. a 2.

9. They that wait vpon the Lord, ſhall in herit the land. 797. a 21.

10. Yet a little while, and the wicked ſhall be no more. 345. a 47. 379. a 51.

11. The meeke ſhall inherite the earth, and ſhal take their pleaſures in the great proſperitie. 76. b 8.

13. The Lord ſhall laugh the wicked to [...]ſcorn, for he ſeeth that his day is comming. 75. b 52.

19. The innocēt ſhal haue inough in the time of famine. 306. a 39. 347. a 60. 389. b 23.

23. The pathes of man, are directed by the Lord. 303. b 30.

35. I haue ſeen the wicked ſtrong and ſpreading him ſelfe like a grene bay tree. 314. b 57.

But he is vaniſhed. 345. a 47. 349. b 60. 518. a 25.

38. 3. Thine arrowes ſticke faſt in me, & thine hand lieth vpon me. 114 b 12.

5. Mine iniquities are gone ouer mine head. 428. b 26.

39. 2. I will take heed that I ſinne not with my tung, while the wicked is in my ſight. 144. b. 9. 791. a 54.

3. I was dumbe and ſayde nothing, I kept ſilence euen from good, but my ſorrowe was more ſtyrred. 144. b 9.

4. I felt a burning fire within me, in the meane time, I murmured ſoftly. 144. b 9.

5. Lord, let me knowe the end of my dayes, that I may knowe howe long I haue to liue in this world. 303. b 13.

7. Man walketh in a ſhadowe. 184. b 42.

10. I helde my peace, and opened not my mouth, bicauſe thou haſt done it. 37. b 8.

40. 3. The Lord hath bronght me out of the horrible pitte, and ſet my feete vpon the rocke. 303. b 3. 338. a 20

6. O Lorde my God, thou haſte made thy wonderfull workes ſo many, that none can count in order too thee thy thoughtes towardes vs: if I would declare and ſpeake of them, they are ſo many in number, that I am not able too expreſſe them. 46. b. 7.

7. Thou haſt prepared mine eares 720. a. 41.

13. Innumerable euils haue compaſſed me. 429. b 33.

41. 1. Bliſſed is hee, that iudgeth wiſely of the poore, the Lorde ſhall deliuer him in the time of trouble. 49. b 22. 68. b 33.

4. The Lord wil ſtrengthen him vpon the bed of ſorrowe: thou haſt turned all his bedde in his ſickneſſe. 128. a 40.

10. Likewiſe my familiar friende whō I truſted, which did eate of my bread, hath kicked agaīſt me. 116. a 35

42. 8. One deepe calleth another deepe, by the noyſe of thy water ſpouts: all thy waues and thy flouds are gone ouer me. 114. b 12.

44. 21. If wee had forgotten the name of our God, & holden vp our handes to a ſtrange God, ſhould not God haue knowne it? 695. b 24.

24. 25. Stand vp Lord, wherefore ſleepeſt thou? wherefore hydeſt thou thy face? 648. a 2.

46. 10. God maketh warres too ceaſe vnto the endes of the earth, hee [Page] breaketh the Lorde, and cutteth the ſpear, and burneth the chariots with fire. 763. b 36.

49. 11. He may ſee that wiſe men dye, and alſo that the ignorant and fooliſh periſh, and leaue their riches for others. 84. a 15.

12. They thinke like brutiſh mē, that their houſes ſhal continue for euer. 348. b 20. 350. b. 18.

14. 15. This their way vttreth their fooliſhnes, yet their poſteritie follow willingly their inſtructions. Selah. Like ſheepe they lie in their graue, death deuoureth them, and the rightuous ſhall haue dominion ouer thē in the morning: and their figtree ſhal conſume, when they ſhal go frō their houſe to graue. 424. a 3. 84. a 39.

50. 12. Al the world is gods. 425. a 55

14. 15. Offer vnto the Lord praiſe. &c. And call vpon me in the day of trouble, ſo will I deliuer thee. 13. b 44

15. Thou ſhalt cal vpon me in the time of affliction, and I will deliuer thee. 508. b 5. 535. a 60. 562. b 28.

51. 4. VVa [...]he me from mine iniquitie. 155. b. 2.

6. Againſt thee, againſt thee onely haue I ſinned, and done euill in thy ſight, that thou maiſt bee iuſt when thou ſpeakeſt, and pure when thou iudgeſt. 38. a 40. 175. a 1. 300. b 42. 331. a 20. 456. b. 33.

17. Lord open my lippes, and my mouth ſhall ſhewe forth thy praiſe. 712. b 15.

19. The ſacrifice of God are a contrite ſpirite: a contrite and a broken heart ô God, thou will not deſpiſe. 324. b 7. 566. a 44. 789. b 19.

52. 10. I ſhall be like a grene oliue tree in the houſe of God. 315. a 1. 350. a 17.

53. 1. 3. There is none that dooth good, no not one. 813. b 21.

55. 24. The bloudie and deceitfull men ſhall not liue halfe their dayes. 498. a 53.

56. 8. The wicked hope to eſcape by iniquitie: ô God, caſt theſe people downe in thine anger. 701. a 31.

9. God putteth my teares into his bottle. 324. a 61.

57. 2. Kepe me ſafe in the ſhadow of thy wings. 359. a 43.

58. 11. The rightuous ſhal reioyce when he hath ſeen the vengeance of the wicked. 365. a 49. 599. a 52.

60. 6. God giueth a banner too thoſe that feare him. 532. a 1.

62. 9. Yee people, truſt in God alwayes, and poure out your harts before him: God is our hope. Selah. 50. b 48. 119. b 22. 185. b. 55. 193. a 2. 704. a 53

10. The ſonnes of mē are nothing to lay them on a balance altogether, they ſhall be founde lighter than vanitie it ſelfe. 756. b 61.

11. VVhen thy riches doth increſe ſet not thy heart thereon. 386. a 56. 591. 36.

62. 12. God ſpake once, and I haue heard it twice. 461 b 24. 637. b 59.

65. 12. Thou crowneſt the yeare with thy goodneſſe, and thy ſteppes drop fatneſſe. 766. a 2.

66. 3. O God, how maruellous are thy workes? 766. a 12.

10. O God, thou haſt proued vs, thou haſt tried vs as ſiluer is tried. 69. a 37.

12. Thou haſt cauſed men to ride ouer our heads, we went into fire, & into water, but thou broughteſt vs out into a wealthy place. 69. a 73, & 110. a 58. 320. b 5 [...].

68. 21. God is our God to ſaue vs, & to the euerlaſting Lorde, belongeth the iſſues of death. 74. a 28. 109. b 13.

69. 2. 3. 4. The waters are entred euen to my ſoule, I ſticke faſt in the deepe myre, I am wearie of crying, my throte is drie, mine eies fail, whileſt I waite for my God. 564. b 15.

5. They that hate mee without a cauſe, are mo in nūber than the haires of my head: they that would deſtroy me, and are my enemies falſely, are mightie, ſo that I am conſtreined too reſtore that which I toke not. 75. a 36.

10. The zeale of thine houſe hath eaten mee, the rebukes of them that defamed thee, are falne vpon me. 45. b 16.

71. 20 God hath taken me vppe from the depthe of the earth. 320. b. 48.

2. As for mee, my feete were almoſt gone, and my ſteps had welny ſlipt. 44. b 12.

4. There are no bands in the deth of the children of God. 344. b 48.

6. Pryde compaſſeth the wicked as a chayne, and crueltie couereth them as a garment. 309. b 10.

7. Their eyes ſtande out for fatneſſe, they haue more than heart can thinke. 88. b 7. 310. b 6. 723. b 14.

9. The wicked ſet their mouthes againſt heauen, and their tong trotteth through the earth. 795. b 39.

13. It is in vayne that I haue waſhed my handes in pureneſſe, and kept my hart pure. 668. b 33. 700. a 54.

17. It is too troubleſome a thing to conſider the ende of the wicked. 313 b 59.

77. 11. I ſayd, it is my death, then I remembred the yeares of the right hand of the Lord. 284. a 14.

20. Thy way hath ben in the ſea, and thy pathes in the great waters.

30. The meate was yet in their throte. 392. a 8.

32. The reprobate ſinned ſtill, when the wrath of God came vpon them. 392. a 9.

39. God remembreth that we are fleſh, and as a wind that paſſeth and returneth not again. 140. a [...]8. 566. a [...]3

71. From thence where Dauid followed the Ewes with yong, God brought him to feede his people laacob, and Iſraell his heritage. 30. a 61.

7 [...]. 5. Howe long Lord wilt thou be angrie for euer? ſhall thy Iealouſie burne like fire? 138. b 36.

80. 4. O God, cauſe thy face too ſhine, and we ſhall be ſaued. 796. b 15

8. Lorde, cauſe thy face too ſhine vpon vs, and wee ſhall bee deliuered. 796. b 16.

81. 3. God letteth the wicked goe aecording too the preſumption of their harts, and walke in their counſels. 257. a 47.

82. 1. God ſtandeth in the aſſemblie of gods, and iudgeth among the Gods. 17. a 29.

6. You are Gods, and ye are al the children of the moſt high. 61. b 10.

88. 4. Blowe the trumpet in the newe moone, in the ſolemnitie, and on the day of our feaſt. 114. b 12.

89. 33. God wil viſit the ſinnes of his with a rod. 361. a 14.

90. 3. God turneth man too deſtruction: againe thou ſayeſt: returne ye ſonnes of men. 277. a 7. 504. b 56.

4. A thouſand yeares in thy fight are as yeſterday. 157. b 53.

11. VVho knoweth the power of thy wrath? for according to thy fear is thine anger. 643. a 27.

12. Teach vs rightly to nūber our dayes, that we may apply our hartes vnto wiſdome. 83. a 4.

20. O Lord cauſe thy face to ſhine, and we ſhall be ſaued 796. b 15.

91 4. The faithfull are ſure vnder the wings of the Lord. 395. a 10.

11. Hee ſhall giue his Angelles charge ouer thee to keepe thee in all thy wayes. 16. a 51.

12. The Angelles ſhall beare thee in their handes, that thou hurte nor thy foote againſte a ſtone. 108. b 47. 277. a 7. 359. b 44.

15. Hee ſhall call vpon me, and I will heare him. 413. b 29.

92. 8. O Lord, howe glorious are thy workes? and thy thoughtes are verie deepe. 766. a 14.

13. The rightuous ſhall floriſhe like a palme tree. 350. a 18.

94. 7. The wicked ſay, the Lorde ſhal not ſee, neyther will the God of [Page] Iacob regard it. 678. b 56.

11. The Lorde knoweth that the thoughts of men are euill. 695. b 25.

19. VVhen I had many thoughts in my ſelfe, thy comforts haue reioyced my ſoule. 303. b 6.

95. 1. Come let vs reioyce vnto the Lord, let vs ſing aloud vnto the rock of our ſaluation. 155. b 34.

6. Come let vs worſhip and fall downe, and kneele before the Lord. 155. b 35.

7. The Lord is our God, and we are the people of his paſture. 285. b. 60.

8. Harden not your hearts, as in Meribah, and as in the day of Maſſah in the wilderneſſe. 50. b 48.

97. 5. The mountaines melted like wax at the preſence of the Lord. 173. b 58.

100. 3. God hath made vs, and not we. 746. a 12.

102. 17. God ſhall build vp Sion. 388. b 38.

27. 28. 29. The earth and the heauens ſhall periſh▪ but thou ſhalt endure, all ſhall waxe olde as dooth a garment, as a veſture ſhalte thou change them, and they ſhal be changed. But thou art for euer, thy yeears ſhall neuer haue end. The children of thy ſeruantes ſhall continue, and their ſeede ſhal be eſtabliſhed before thee. 84▪ b 17.

103. 4. The Lorde redeemeth the life from the graue, and crouneth vs with mercie and compaſſion. 74. a 6.

14. God knoweth that we be but duſt▪ 140. a. 28.

20. Praiſe the Lord ye his Angels that excell in ſtrength, that doe his commaundement in obeying the voice of his word. 17. a 5.

104. 1. 3. God is clothed with glorie and honor, which layeth the beames of his chambers in the waters, and maketh the thicke cloudes his chariot, & walketh vpon the wings of the winde. 735. a 55 795. a 53.

4. God maketh the windes his meſſāgers, and a flaming fire his miniſters. 29. b 40.

12 VVhen the ſunne riſeth they retire, and couch in their dennes. 776 a 17.

13. Then goeth man forth to his worke, and too his labour vatill the euening. 344. a 58.

14. God cauſeth graſſe to growe for the cattell, and herbe for the vſe of mā, that he may bring forth bread out of the earth. 344. a 14.

15. God cauſeth wine too growe. which reioyceth the heart of man, 509. b 57.

19. God made the Moone for certaine ſeaſons, the Sunne knoweth his going downe. 344. a 38.

20. God hath made the darknes. 344. a 38.

24. O Lord, howe manifold are thy workes? in wiſdome haſt thou made them al, the earth is full of thy riches. 95. b 4.

26. The ſhips runne in the Sea, yea that great VVhale which God hath made to play therein. 800. b. 56.

28. VVhen God hideth his face, all things are troubled, and when he taketh away their breath, they die, & returne to their duſt. 141. a 61.

29. VVhen God taketh the breth from his creatures, they dye, and returne to their duſt. 81. a 25. 83. b 32. 107. a. 10.

30. God ſendeth forth his ſpirite, and they are created, and he renueth the face of the earth. 141. a 57.

32. God loketh on the earth and it trembleth, he toucheth the mountaines, and thy ſmoke. 752. b 1.

107. 34. The frutefull lande becommeth barren, for the wickednes of them that dwell therein. 520▪ a 2.

42. The rightuous ſhal ſee it and reioyce, but al iniquitie ſhall ſtop hir mouth. 102. b 16.

24. VVho is wiſe that he may obſerue theſe things: and conſider the goodneſſe of the Lord. 96. a 47.

110. 4. The Lord hath ſworne & will not repent, that thou art a prieſt for euer after the order of Melchiſedech. 816. b 33.

112. 1. Bleſſed is the mā that feareth God. 380. a. 20.

113. 6 God abaſeth himſelf to beholde the heauen and the earth. 438 a, 43.

6. The righteous ſhall be in euerlaſting remembrance. 350. a. 18.

115. 11. You that feare the Lorde put your truſt in him. 532. a. 3.

16. God hath giuen the earth to the ſonnes of men. 432. b. 55.

116. 10. I beleued, therfore did I ſpeak, for I was ſore troubled. 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28.

12. 13. I will call vpon the name of God, for all his benefites towardes me. 425. b. 5. 449. b. 54.

118. 3. 4. The houſe of Aaron ſaith that the mercy of God dureth for euer, and they that feare him ſay, that that his goodneſſe dureth for euer. 532, a. 1.

17. I ſhall liue, and declare the workes of the Lord. 210. a. 61,

18. The Lord hath chaſtened me fore, but he hath not deliuered me to death▪ 656. b. 8

119. Beth. VVherin ſhall a young man redreſſe his way? in taking hede according to thy word. 269. a 8

37. H [...]. Lord turne away mine eies from regarding vanity. 570. a. 6 [...]

67. Teth. Before I was afflicted I went aſtray. 656 b. 8.

71. It is good for me that I haue ben afflicted, that I may learne thy ſtatutes. 107. b. 13

Nun. The woord of the Lord is a lampe vnto my feete, and a light vnto my path. 257. b. 48. 818. b. 56

98. 99. 100. Mem. Thou haſt made me wiſer by thy commaundements, and I haue paſſed in wiſedome al my teachers, I haue paſſed the auncient in knowledge. 695. b. 46

120. 7. I ſeeke peace, and when I ſpeake therof, they are bent to war. 75. a. 32.

123. 1. God dwelleth in the heauens. 436. a. 5

125. 1. They that truſt in the lord, ſhalbe as the mount Sion, which can not be moued from his place, but remaineth for euer. 88. b. 5

3. The rodde of the wicked ſhall not reſt on the lot of rightuous. 89. a 7.

126. 1. God is knowne in I [...]dea▪ and his name is great in Iſraell. 156. b. 15.

127. 2. It is in vayne for you too riſe earely, and to lye down late, and eate the bread of ſorow, for God wil ſurely giue reſt to his beloued. 472. b 21.

3. Children are the inheritance of the Lorde: the fruite of the wombe the reward that he giueth. 91. a 2. 112. a. 12.

128. 2. Bliſſed is the man that eateth the labor of his hands. 388. a 48.

3. The wi [...]e of the rightuous ſhal be like a fruitfull vine vpon the ſides of the houſe of the rightuous, and his children like the Oliue plantes round about h [...]. table. 351. a 57.

129. 4. The rightuous Lord hath cut the cordes of the wicked. 89. a 7.

6. All thoſe that hate Sion, ſhall be as the graſſe on the houſe toppes, which withereth before it come forth. 158. b 42.

130. 3. Lord, who is he that ſhall ſtand? 458. a 25.

4. There is mercie with the Lord to the end that he may be feared. 361 a 31. 448. a 5.

131. 1. I haue not walked in things more greate and maruellous than apperteined vnto me. 594. b 26.

133. Through out the Pſalme. 8. a 43.

138. 8. The Lorde will performe his worke toward me. 197. b 31. 285. b

[Page]139. 7. 8. VVhether ſhall I goe from thy ſpirite? or whether ſhall I flie from thy preſence. If I aſcende into heauen, thou art there? If I make my bed in the ſepulchre, thou art there. 185. b 45. 456. a 12.

12▪ The darkeneſſe hydeth not from thee, and the night ſhineth as the day. 679▪ a 47.

14. Lorde, marueilous are thy workes. 766. a 10.

140, 4. The wicked haue ſharpened their tongue like a ſerpent, the poyſon of vipers is vnder their lips. 191. b 33.

143▪ 2. Enter not into iudgement with thy ſeruaunte, for in thy ſight, ſhall none that liueth be iuſtified. 458. a 25▪ 669. b 20.

5▪ I doe remember the time paſt. I meditate in all thy workes. 157. a 7.

145. 9. 17. The mercie of God is ouer all his workes. 433. b 44.

18. God is nere vnto all that call vpon him. 357. a 14. 507. d 23.

146. 7. 8. 9. God executeth iuſtice for the oppreſſed, hee looſeth thoſe that are bounde, hee keepeth the ſtraunger, he comforreth the fatherleſſe and the wydowe. 433 b 27.

147. 9. God geeueth to beaſts their foode, and to the young rauens that crie. 776. b. 3.

148. Throughout the Pſalme. You creatur [...] of heauen praiſe ye the Lord. 56. b 55.

Prouerbes.

15. THe wiſe man ſhall heare, and increaſe in learning. 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32.

5. 15. Drinke the waters of the Ceſterne, and of the riuers out of the middes of thine owne well. 544. b 50.

8. 1. Doth not wiſedome cry? & vnderſtanding vtter her voyce. 526. b 33. 751. b 32.

22. The lorde hath poſſeſſed me in the beginning of his waye, and was before his woorkes of olde. 751. b 33.

31. I toke my ſolace in the compaſſe of his earth, and my delight is with the children of men. 427. a 14. 527. a 39. 751. b 33.

9. 10. The beginning of wiſedome, is the feare of the Lorde. 529. b 18 532. a 34. 541. b 38.

10, 7. The memoriall of the iuſt ſhall be bleſſed. 350. a 59.

14. That which he feareth ſhall come vpon him. 305. a 43.

12. 10. A righteous man regardeth the life of his beaſt, but the affection of the wicked is cruell. 610. a 37.

14 27. The feare of the Lorde, is a welſpring of lyfe, to auoide the ſnares of death. 529. b 5 [...].

16. 1. The preparations of the harte, are in man, but the anſwere of the tongue, is of the Lorde. 66. a 9.

9. The Lorde directeth the ſteps of man. 303. b 30.

14. The wrath of a king, is as meſſengers of death 309. a 48.

17. 5. Hee that mocketh the poore, reprocheth him that made him. 583. b 57.

27. 28. A man of vnderſtanding is ſober in his ſpeache, likewiſe a foole, when he holdeth his peace, is counted wiſe. 251. a 50▪ 400. b 42,

18. 3. VVhen the wicked commeth, then commeth contempt, and with the vile man reproch. 473. a 14. 739. a 8.

10. The name of the Lorde is a ſtrong tower, the righteous commeth thither, and is exalted. 356. b 46.

20. 7 The children of the righteous ſhall bee bleſſed after him. 417 b 10.

24. The ſteps of man, are ruled by the Lord. 303. b. 30.

21. 13. He that ſtoppeth his eare at the crying of the poore, ſhall alſo crie, and not be hearde. 328. b 30. 431 b 38. 472. a 26 543. b 57.

22. 2. God hath made rich, and the poore. 431. b 37.

6. Teach a childe in the trade of his way, and when he is old, he ſhall not depart from it▪ 380. a 51

24. 16. The iuſt falleth ſeauen times, and riſeth againe, but the wicked fall into euill. 69. a 11. and 108. b 34.

25. 22. Thou ſhalt lay coales vppon his head, and the Lord ſhall recompence thee. 600. a 36.

27. It is no glory vnto thoſe that ſeeke their owne glory. 37. a 40.

27. 7. He that is very hungry, although he eate bitter meat, it ſeemeth vnto him ſweet. 382. b 49.

28. 1. The wicked flie, when none purſueth, but the righteous are bolde as a Lyon. 111▪ a 59.

14. Bleſſed is the man that feareth alwaye. 15. a 57. 448. b 3. 682. a 10.

30. 32. If thou haſt thought wickedly, laye thy hande on thy mouth. 403. b 7.

Eccleſiaſtes.

5. 15. VVHat profite hath hee▪ that hath trauailed for the winde. 673 a 18.

9. 4. It is better to a liuing dog▪ then to a dead Lyon. 424. a 34.

Iſaie.

[...]. 3 THe OXe knoweth his owner, and the Aſſe his maiſters [...]rib, but Iſraell▪ hath not knowen▪ my people hath not vnderſtand. 235. b 26. 784. a 15.

6. From the ſoule of the foote, vnto the heade, there is nothing whole therin, but wounds, and ſwellinges, and [...]ores full of corruption, they haue not beene wrapped nor bounde vp, nor molyfied with oyle. 721. a 32.

[...]2. If you come too appeare in my preſence, and to treade in my courtes, who hath required this of your hands. 327. b. 29.

15. VVhen you make many praiers, I will not heare, for your hands are full of bloud. 327. b 18.

18. Come now ſayth the Lorde, let vs reaſon together, when your ſinnes ſhall be red as C [...]zin, they ſhall be made white as ſnow. 330. b 59. 453. a 56.

2. 19. They that feele the wrath of God, ſhall goe into the holes of the rockes, and into the caues of the earth, for feare of the Lorde when he ſhall ariſe to deſtroy the earth. 280. a 35. 411. a 17. 644. b 36.

22. Ceaſe you from the man whoſe breath is in his noſethrels. 311. b 59.

3. 10 Say ye, it ſhall be well with the iuſt, for he ſhall eate the fruites of his woorkes. 2 [...]1. a 15. 413. a 35. 666. b 47.

5. 3. You inhabitauntes of Ieruſalem, and you men of Iuda, iudge beetweene mee and my Vineyarde. 190. a 39.

4. VVhat could I haue done any more to my vineyard that I haue not done? VVhy haue I looked that it ſhould bringe foorth grapes, and it bringeth forth wylde grapes. 161. b 57.

11. VVoe vnto you becauſe you riſe vp earely to follow drunkennes. 721. b 38.

13. My people is gone into captiuitie▪ [Page] becauſe they had no knowledge, and their nobles haue bene famiſhed, and the multitude is dryed vp with thirſt. 530. a 21.

20. VVoe vnto them that call good euill, and euill good. 131. a 15.

24. As the flame of fire deuoureth the ſtubble, and as the chaffe is conſumed of the flame, ſo theyr roote ſhall bee as rottenneſſe, and their budde ſhall riſe vp like duſte, for they haue caſte of the Lawe of the lord of hoſtes, and haue blaſphemed the word of the holy one of Iſraell. 60. b 25.

26. God will whiſtle to a people from the end of the earth, and beholde, they ſhall come haſtly wyth ſpeede. 671. b 43.

30. Beholde, the darkeneſſe of afflictions vppon the people. 535. b 51.

6. 2. The Seraphines ſtoode vnder the Lorde, and euery one of them had ſixe vvinges, with twaine they couered their face, and with tvvaine they couered their feete. 156. a 20. 715. b 55.

5. Mine eyes haue ſene the king the Lord of hoſtes. 77. b 60.

9. In hearing, ye ſhall heare, and ſhall not vnderſtande, and in ſeeing, ye ſhall ſee, and ſhall not perceiue. 810. b 13.

11. I ſayde, hovv long Lord? and hee ſayde, vntill the cities bee waſted without inhabitaunt, and the houſes vvithout men, and the lande be vtterly deſolate 336. a 3.

7. 18. In that day ſhall God whiſtle after afly that is at the vttermoſt partes of the flouddes of Egipt, and after the Bee whiche is in the land of Aſſur. 671. b 44.

8. 9. 10 Gather together on heapes, O ye people, and ye ſhall be broken in pieces, and harken all yee of farre countries, make your ſelues readie and ye ſhall be broken in pieces, take coūcell & it ſhal be brought to nought, ſpeake the woord, and it ſhall not ſtande, for the Lord is with vs. 99. b 32.

10. Take councell, and it ſhall be brought to nought, ſpeake the vvord and it ſhall not ſtand. 392. a 60. 4 [...]1. 260.

9. 13. The people is not tourned towarde him that ſtrooke them, and haue not beſought the lord of hoſts. 721. a 27.

10. 12 VVhen the Lord hath accompliſhed all his vvorke vppon mount Sion and in Ieruſalem, I will viſit the fruite of the proude hearte of the king of Aſſur. 812. a 49.

11. 2 The ſpirit of wiſedome & vertue ſhall reſte vppon him 548. b 1. 616. a 58.

4. God ſhall ſmite the earth vvith the rodde of his mouth, & ſhall ſlay the vvicked vvith the ſpirit of his lips 76. a 20.

13. 10. The ſtarres of heauen, and the planetes thereof ſhall not geeue their light, the ſunne ſhall bee darkened in his going foorth, and the moone ſhall not cauſe her light to ſhine. 299. b 1.

15. 7. They ſhall beare their prouiſion to the floud of the Arabians. 184 a 40.

19. 11. The princes of Soan are fooles, the princes of Noph haue erred, they haue cauſed Egipt to erre 246. a 50.

14. The Lorde hath mingled among the Egiptians the ſpirit of errours, and hath cauſed Egipt to erre in euery vvorke thereof, as a drunken man erreth in his vomite. 99. b 19.

22. 14. Let vs eate and drink for tomorrow we ſhall die. 721. b 16.

24. 23. The moone ſhall bee abaſhed, and the Sunne aſhamed, when the LORDE of hoſtes ſhall raigne in mount Syon; and in Ieruſalem, and when hee ſhall bee glofyed in the preſence of his auncient men. 81. b 9.

26. 1. God is our vvall, and bulwarke. 508. b 52.

9. For ſeeing thy iudgementes are in the earth, the inhabytauntes of the worlde ſhall learne righteouſneſſe. 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33.

18. VVee haue conceyued, and wee haue trauayled, as though vve ſhould haue brought forth the wind 317. a 2.

28. 9. 10. VVhome ſhall the Lorde teache knowledge? them that are vveyned from mylke, and drawen from the breſtes: For precept, muſt bee vpon precept, precept vppon precept, line vpon line, line vppon line: a little here, a little there, 236. b 15.

15. The wicked ſaith, the ſcourge that runneth, ſhall not come vpon vs, for wee are hidden vnder falſhoode. 417. a 42. 518. a 60. 603 a 3.

29. 10. The LORDE ſhall couer you vvith a ſpiritte of ſlumber, hee will ſhutte your eyes, hee vvill couer your prophetes, and your chiefe Seers. 99. b 19.

13. This people dravve nere me vvith theyr mouth, and honour me wyth theyr lippes, but theyr hearte 20. is farre from mee. 62 [...]. b 40. 508. a

14. The wiſedome of the wiſe men ſhall periſhe. 620. b 29.

15. VVoe vnto them that ſeeke deepe to hyde theyr counſayle from the Lorde, for their vvoorkes are in darkeneſſe, and they ſaye: who ſeeth vs, and who knovveth vs. 101. a 7.

[...]0. 2. They haue not asked at the mouth of the LORDE. 15. b 9.

33. His buyldinge is much fire wood, and the breathe of the LORDE, is lyke a ryuer of litymſtone that dooth kyndle it. 395 b 1.

33. 1. VVoe vnto thee that ſpoyleſt, vvhen thou ſhalt ceaſe too ſpoyle, thou ſhalt bee ſpoyled. 75. a 9.

6. The ſtabylitie of times ſhall bee ſtrength, ſaluation, wiſedome, knowledge, and the feare of the Lorde. 530. a 6.

11. Ye ſhall conceiue chaffe, and bring ſorth ſtubble. 717. a 21.

34 4. The hoſte of heauen ſhall bee diſſolued, and the heauens bee folden lyke a booke, and all their hoſtes ſhall fall as the leafe falleth from the vine.

35. 3. Strengthen the weake handes, & comfort the feeble knees. 70. a 33. & 70. b 46.

37. 24. 25. 26. By thy ſeruauntes haſt thou rayled on the Lorde, and haſt ſayd, I will come vp in the multitude of my chariots to the toppe of the mountaines, to the ſids of Lebanon, and will cut dovvne the highe Cedres thereof, and the faire firre trees, and I will goe vp to the height of his toppe, and to the foreſts of his fruitfull places, I will pearce through the earth, and drinke the waters, and with the plant of my feet will I drie all the ryuers of the beſieged places: Haſt thou not heard hovv I haue of olde time made it, and haue formed it long agoe? and novv will I bring it, that it ſhall be deſtroyed, and layd on ruinous heaps as cityes defenced. 99. b 53.

38. 12. 13. My age is departed & is tourned behinde me like a ſheppards tent, I haue cut of my life like a weauer, he will cutte mee of from the beginning, from day to night thou wilt conſume mee. 139. a 49. 114. b 10.

I rekened to the morning, he hath broken all my bones, like a Lyon, from day to night wilt thou make an end of me. 114. b 10.

14. Like a crane or a Swallovv ſo didde I chatter, I didde mourne [Page] as a Dooue, mine eyes are fayled in looking vp on hye, Lord, euill oppreſſeth me, comfort mee. 116. b 14.

17. Beholde, for felicitie I bytternes vppon bitternes, but it was thy pleaſure too deliuer my ſoule from the pitte of corruption: thou haſt caſt all my ſinnes behinde thy backe. 69. a 30.

20 VVee will ſing my ſonges all the dayes of our lyfe in the houſe of the Lord. 210. a 61.

39. 2. Ezechias vvas gladde of Ambaſſadours of BABYLON, and ſhewed them the houſe of the treaſures, the ſiluer, and the golde, and the perfumes, and precious oyntments, and all the places of his munitions. 30. a 44.

40. 1 Comfort ye, comfort ye my people, will the lord ſay.

2. Geeue ioy to the hearte of Ieruſalem, for her time is accompliſhed, the iniquitie thereof is pardoned. 135. b 58.

6. 7. 8. All fleſhe is graſſe, and all the glory thereof is as the flovverof the fielde: The graſſe vvithe reth, the flower vadeth, beecauſe the vvinde of the LORDE bloweth vppon it, ſurely the people is graſſe. The graſſe withereth, the flower vadeth, but the vvoorde of the Lorde ſhall ſtande for euer. 83. b 46.

12. VVho is hee that hath meaſured the vvaters in his fiſte? and compaſſed the heauens with his ſpanne? vvho is hee that comprehended the duſt of the earth vvith three fingers. 769. a 46.

13. VVho hath inſtructed the ſpirite of the Lord? or who hath ben his counceller. 525. a 4.

22. The inhabitauntes of the earth are as graſhoppers. 427. b 26. 463. b 29. 715. b 43.

24. God vvill blowe vppon the Princes of the earth, and they ſhall be withered, and the whyrle winde vvill take them away as ſtubble. 804. b 42.

27. VVherefore then ſayeſt thou O Iacob, and wherefore ſpeakeſt thou O Iſraell? My waye is hidde from the LORDE, and my iudgementes is paſſed ouer of my God. 5 [...]. b 3.

41. 1. Let the Ilandes keepe ſcilence beefore mee, and let the people renue their ſtrength, and then let them ſpeake, let vs come together in iudgement. 190. a 39.

8. Thou Iſraell art my ſeruaunt, and thou IACOB whome I haue choſen, the ſeede of Abraham my welbeloued. 15. b 3.

14. Feare not worme of Iacob, you deade men of ISRAELL. I will helpe thee ſayth the Lord, and thy redeemer the holy one of Iſraell, 51. b 3.

42. 16. I will tourne darkeneſſe into light. 535. b 50.

4 [...]. 2. VVhen thou paſſeſt through the waters I will bee with thee, and through the flouddes, that they doe not ouerflowe thee, vvhen thou walkeſt throughe the verye fyre thou ſhalt not bee burnte, neyther ſhall the flame kindle vpon thee. 110. a 58. 100. b

25. I putte avvaye the iniquitie of the ſinners for myne ovvne ſake, ſayeth the LORDE. 333. b 30.

45. 7. God hath created light and darkeneſſe, and hathe made peace, and created aduerſitye. 323. b. 6.

9. VVoe bee vnto him that ſtryueth vvyth his maker. 243. a 55.

19 I haue not ſpoken in ſecret, I ſayde not in vaine to the ſeede of IACOB ſeeke you mee. 220. b 42.

23. Euery knee ſhall bowe beefore GOD. 481. b 42. 497. b 33. 731. a 14.

48. 22. There is no peace vnto the vvicked. 518. b 48.

49. 8. Thus ſayth the Lorde, in an exceptable time haue I hard thee, and in a day of ſaluation haue I helped thee. 155. b 40.

13. Reioyce O yee heauens, and bee ioyfull O earthe, braſte foorth into prayſe O mountaines, for the Lorde hath comforted his people. 650. b 4.

15. Canne a vvoman forgette her Chylde? though they ſhoulde forget, yet will I not forget thee. 784. a 61.

50. 2. The hande of the Lorde is not ſhortened that it can not deliuer. 359. b 30.

51. 8. The worme ſhall eate the wicked lyke vvoolle. 590. a 24.

17. Avvake and ſtande vppe O IERVSALEM, vvhiche haſte drunke at the hande of the Lorde the Cuppe of his vvrath, thou haſt drunke the dregges of the Cuppe of trembling, and wronge them out. 691. a 20.

52. 1. Aryſe, ariſe putte on thy ſtrength O Sion: put on the garmentes of thy beautie, for hencefoorth the vncircumciſed and the vn cleane ſhall paſſe no more by thee. 6 [...]0. b 1.

7. Hovv beautiful are the feet of him that declareth, and publiſheth peace, & that preacheth the Saluatiō. 646. b 14.

11. Departe, departe yee, goe out from BABYLON, aud touche no vncleane thing, goe out from the middeſte of her, bee yee cleane that bear the veſſels of the Lord. 41. a 3.

54. 7. 8. GOD forſaketh the faythfull for a little whyle, but with great compaſsion vvill hee gather them. 361. a 14.

55. 6. Seeke yee the LORDE vvhyle hee may bee founde, call vppon him whyle hee is neare. 155. b 48.

9. As the heauens are hyer then the earthe, ſo are my vvayes hyer then your vvayes, and my thoughtes aboue your thoughtes. 456. b 22. 715 a 57. 716. a 53.

57. 20. The wicked are lyke the raging ſeas that can not reſt, vvhoſe waters caſt vp mire and dyrt. 303. a 5.

58. 2. The Hypocrites crye from day to day, and deſire to know my vvayes, they vvill aske, wherefore haue wee faſted, and thou ſeeeſt it not? wherefore haue vve humbled our ſoules and thou regardeſt it not? beholde, in the day of your faſte, you will ſeeke your will, and conſtrayne yourdetters. 260. a 20.

7. VVhen thou ſeeſt the naked, couer him, and hyde not thy ſelfe from thine ovvne fleſhe. 545. a 6. b 10. b 1.

59. 1. The hande of the Lorde is not ſhortened, that it cannot ſaue. 359. b 30.

2. Your ſinnes haue hidden the face of God from you that hee will not heare. 191. a 25.

4. They conceiue felonie, and bring forth iniquitie. 317. a 17.

9. Iudgement is farre from vs, and Iuſtice commeth not neare vs, vvee wayte for lyght, but loo, it is darkeneſſe, for bryghtneſſe, and wee walke in darkeneſſe. 311. a 30.

14. Iudgement is turned backwarde, and iuſtice ſtandeth a farre of. 131. b 7.

60. 1. Ariſe O Ieruſalem, bee thou illuminated, for thy light is come. 469. a 59.

61. 11. As the earth bringeth foorth her buddes, euen ſo the Lord will cauſe righteouſneſſe to grow, and praiſe before all the Gentiles 645. b [...]8.

[Page]64. 4. They haue not hearde fince the beginning of the worlde, they haue not hearde with the care, neyther hath the eye ſeene another GOD beſide thee, that doeth ſuch thinges for thoſe that wayte vppon thee 742. b 17. 808. b 10.

7. O Lorde, thou haſt hidden thy face from vs 648. a 1.

8. VVee are the woorkemanſhyppe of the LORDE. 294. b 60.

65. 1. I haue beene ſought of them that asked not for mee, and haue beene founde of them that ſought mee not, I ſayde too a people that called not on my name, here I am, here I am. 649. a 59.

23. The people of GOD ſhall labour no more in vayne. 757. a 13.

65. 24. GOD heareth thoſe that feare him, before they call 357. a 1. 357. b 48. 449. b 37. 562. b 44.

66. 1. Heauen is GODS ſeate, and the earth is his footeſtoole. 435. b 43.

2. VVhome ſhould I beholde, but him that trembleth at my words 170. a 2.

5. Heare the woorde of the LORDE, all ye that tremble at his woord. 170 a 2.

24. They ſhall ſee the deade bodies of thoſe men that haue tranſgreſſed agaynſt mee, their woorme ſhall not dye, and their fyre ſhall not be quenched. 590. a 22.

Ieremie.

1. 10. I Haue ſet thee ouer the nations, and ouer the Kingdomes, to plucke vppe, and to [...]oote out, too deſtroye, and throw downe, too buylde, and to plante, 675. a 45.

18. I haue made thee as a wall of braſſe againſt the Kinges of Iuda. 627. a 41.

2. 13. My People haue committed two euilles: they haue forſaken mee, the fountayne of liuing waters, to dig them pits, euen broken pittes that can holde no water. 126. a 54. 159. a 34.

27. The wicked haue tourned theyr backes vnto me. 410. a 18.

5. 3. O Lord, are not thine eies vpon the trueth. 4. a. 5.

14. God putteth his woorde as a fyre in the mouthe of thoſe that refuſe him, and themſelues ſhall bee as wood, and the ſame ſhall conſume them. 395. b 29.

22. God hath placed the ſande for the bondes of the ſea, and it can not paſſe it? the waues thereof doe rage and roare, but they canne not paſſe ouer it. 493. b 12. 761. b 49.

24. Let vs feare GOD that geueth vs the rayne of the morninge and of the eueninge in due ſeaſon. 745. b 68.

7. 11. My houſe is made a den of theeues. 260. a 40.

9. 23. 24. Let not the wyſe man glory in his wyſedome, nor the ſtronge manne in his ſtrength: but let him that glorieth, glory in that he knoweth God, who is the Lorde whiche ſheweth mercy, iudgment, and righteouſneſſe. 532 a 47.

10. 13. GOD by his voyce, geeueth the noyſe of waters in the heauen, and cauſeth the clowdes to aſcende from the endes of the earthe, hee tourneth the lightenings to rayne, and bringeth foorth the windes out of his trea ſures. 745. b. 68.

23. O LORDE, I know that the waye of manne is not in himſelfe, neyther is it in manne too walke and directe his ſteppes. 66. a 47.

24. O lord, correct me, alwayes by reaſon. 194. a 59. 283. a 17.

11. 12. The cityes of Iuda, and the inhabitaunts of Ieruſalem ſhall crie. &c 562. b 60.

20. God tryeth the raines and the hart. 679. a 24.

12. 1. 2. Lorde, If I diſpute with thee, thou art righteous. 457. a 8.

3. Lorde, pull them out that diſpiſe [...]hee lyke ſheepe to the ſlaughter. 690. a 14.

15. 20. I will make thee vnto this people, a ſtronge braſen wall, and they ſhall fight againſt thee. 627 a 41.

1 [...]. 7. 8. VVhoe ſo truſteth in the LORDE, ſhall bee as a tree that is planted by the waters which ſpreadeth out her rootes. &c. 158. b 19. 315. a 5 350. a 24. 380. a 24.

10. I am the Lord that ſearcheth the hearte, and tryeth the raynes. 149. a 6.

18. 17. I will ſhewe them the backe, in the day of their calamitie. 648. a 2.

20. 17. O Lorde thou haſt abuſed me, and I am abuſed. 608. b 36.

12. The Lorde tryeth the righteouſe, and ſeeth the raines and the hearte. 679. a 24.

23. 29. The word of the Lord is like a fire. 395. b 29.

24. 3. The Lorde ſayde, what ſeeſt thou Ieremie, and hee ſayde figges: the good figges, very good, and the noughtie very noughtie, which cannot bee eaten, they are euill. 812. b 37.

7. I will geeue a hearte too the people of Iuda for too know mee. 225. a 14.

25. 9. I will ſende Nabuchodonozor the king of Babell my ſeruant 37. b 50.

29. I beginne to ſende affliction vppon the citye where my name is called vpon. 812. a 52.

29. 17. God will ſende vppon them that feare him not, the ſword, the famine, and the peſtilence, and will make them lyke vile figges that cannot be eaten. 812. b 37.

31. 33. I will write my law in the hart of Iſraell. 225. a 14.

32. 18. God ſheweth mercy vnto thouſandes, and recompenſeth the iniquitie of the fathers, into the boſome of their children. 381. a 50. 513. a 25.

33. The wicked hath tourned vnto me the backe, and not the face. 410. a 18.

48. 11. Moab hath ben at reſt from his youth, and hee hath ſettled on his lees, and hath not bene powred from veſſell to veſſell, for his taſte remained in him, & his ſcent is not chaunged. 720. b 28.

51. 40. I will leade them like lambes to the ſlaughter, and lyke rammes and goates. 690. a 14.

Lam entations.

2. 19. A Riſe, crie in the night, in the beginning of the watches. 119. b 24.

3. 29. I will put my mouth in the duſt. 252. b 23.

4. 21. Reioyce and be gladde, O daughter Edom, that dwelleſt in the land of Hus, 2. b 43.

Ezekiell.

1. 2 THe Angels couered themſelues with their winges. 420. b 53.

[Page]3. 8. 9. I haue made thy forhead harde againſt their foreheades, and haue made thy face as the Adamant which is harder than the flint. 627. a 41.

14. 14. If Noe, Daniell and Iob, were found among the people that ought too periſhe, they ſhould ſaue but their owne ſoules, and that the reſt of the people ſhould bee ouerthrowne. 572. b 43. 450. a 52. 2. b 28.

19. I will ſend the peſtilence vpon this lande, and poure out my wrath vpon it in bloude, to deſtroy out of it, man and beaſte. 572. b 40.

20. Though Noe, Daniell and Iob were in the middeſt of this citie, they ſhoulde delyuer neyther ſonne nor daughter, but they only ſhould be deliuered. 450. a 52.

16. 4. In thy Natiuitie, on the day when thou waſt borne, thy nauell was not cut, thou waſt nor waſhed in water too purge thee, thou waſt not ſalted with ſalt, nor ſwadled in cloutes. 97. b 58.

8. I paſſed by thee, and looked vpon thee, and beholde, thy time was as the time of loue, and I ſpread the skirtes of my garmente ouer thee, and couered thy filthyneſſe, and I entered intoo couenaunt with thee, and thou becameſt myne. 596. b 58.

25. Thou haſte opened thy feete too euerie one that paſſed by, and multiplyed thy whoredome. 473. a 10.

49. The iniquitie of Sodome was fulneſſe of breade and aboundance of idleneſſe. 567. b 11.

18. 20. The ſame ſoule that ſinneth, ſhall dye: the ſonne ſhall not beare the iniquitie of the father. 381 a 54. 417. b 37.

21. 22. If the wicked repent, he ſhall liue and not dye. 649. a 4.

20. 11. Man obſeruing the iudgementes of God ſhall liue in them. 575. b 19.

23. 34. Thou ſhalte euen drinke it, and wring it out to the dregges, and thou ſhalte breake the ſherdes therof, and teare thyne owne breſts. 691. a 22.

34. 4. The weake haue yee not ſtrengthened: the ſicke haue yee not healed, neyther haue yee bound vppe the broken, nor brought agayne that which was driuen awaye, neyther haue yee ſought that which was loſt, but with crueltie and with rigor haue ye ruled them. 553. a 13. 631. a 3.

18. Seemeth it a ſmall thing vntoo you, too haue eaten vppe the good paſture, but yee muſt treade downe with your feete the reſidue of your paſture? and to haue drunk of the deepe waters, but yee muſte trouble the reſidue with your fee [...]e? 631. a 1.

36. 26. A newe heart will I giue too Iſraell, and I will take awaye the ſtonie heart out of their bodie, and I will giue them a hart of fleſh. 225. a 14.

25. I will poure cleane water vpon you. 275. a 13.

37. 12. Behold my people, I will open your graues, and cauſe you to come vp out of your ſepulchers. 69. a 3. 321. b 57. 699. a 33.

13. I will bring you vppe out of you ſepulchers. 321. b 57.

9. The winde blewe in the bones, and they returned too life. 562. a 21.

Daniell.

2. 37. O King, thou arte King of Kinges: for the God of heauen hathe giuen thee a kingdome, power and ſtrength, and glorie. 246. a 20.

38. And in all places where the children of men dwell, the beaſts of the fielde, and the foules of the heauen hath he gyuen into thine hand, and hath made thee ruler ouer them all. 246. a 20.

4. 19. It is thou O King that arte greate and mightie: for thy greatneſſe is growne and reacheth vntoo heauen, and thy dominion too the endes of the earthe. 246. a 20.

7. 10. A thouſande thouſandes miniſtred vntoo him, and ten thouſande thouſandes ſtoode before him 149. a 59. 176. a 49. 473. b 4.

9. 5. VVee haue ſinned, and haue committed iniquitie and haue doone wickedly, yea, wee haue rebelled, and haue departed from thy preceptes. 655 b 20.

11. 7. O Lorde tightuouſneſſe belongeth vntoo thee, and vntoo vs open ſhame, as appeereth this daye vntoo euerie manne of Iudah, and too the Inhabitaunts of Ieruſalem: yea, vntoo all Iſraell, both neere and farre of, bycauſe of their offences, that they haue comitted againſt thee 675. a 10.

Oſea [...].

2. 18. AND in that daye will I make a couenaunte for them with the wilde beaſtes, and with the foules of heauen, and with that that creepeth vppon the earthe: and I will breake the bowe, and the ſword, and the battle out of the earth, and will make them to ſleepe ſafely. 111. a 5.

23. I will ſaye too them that were not my people, Thou art my people. And they ſhall ſay, thou arte my God. 651. b 35.

6. 2. The Lorde ſhall rayſe you vp the third day. 465. b 14.

8. 9. Iſraell is as a wylde Aſſe which is alone by him ſelfe. 781. a 60.

10. 8. The wicked ſhall ſay too the mountaines. couer vs. 411. a 17. 519. a 53. 644. b 37.

11. 3. I ledde Ephraim as if one ſhould beare them in his armes. 444 b 4.

12. 1. Ephraim is ledde with the wind. 159. a 18.

3. Iacob tooke his brother by the heele in the wombe, and by his ſtrength he had power with GOD. 52. b 52.

13. 15. The wynde of the Lorde ſhall come vppe from the wilderneſſe, and ſhall drye vppe his veyne, and ſhall ſpoyle the treaſure of all pleaſant veſſels. 386. a 42.

Ioell.

2. 12. TVrne you vntoo mee with all your hearte, in faſting, weeping and mourning. 323. b 60.

13. Rente your heartes and not your clothes, and turne to the Lord your God. 50. b 31. 325. a 8.

15. Sanctifie a faſt. 325. a 25.

16. Gather the people, ſanctifie the Congregations, gather the elders, aſſemble the children and thoſe that ſucke the breaſtes. 325. a 23.

28. The dayes ſhall come that I will poure out my ſpirite vpon all fleſh. 295. a 24.

32. VVho ſo euer ſhall call on the name of the Lorde ſhall bee ſaued. 225. b 44 356. b 52.

Amos.

3. 6. THere is no euill in the Citie which the Lorde hath not done. 184. a 53.

4. 6. I haue giuen you cleanneſſe of teeth in all your cities, and ſearceneſſe of bread in all your places, yet haue yee not returned vnto me ſaith the Lord. 721. a 27.

5. 19. If a man did flee from a lyon, and a Beare mette him, or went into the houſe: and leaned his head on the wall, and a Serpent bit him. 392. b 52.

20. The day of the Lord, ſhall it not be darkneſſe? 466. b 6.

9. 2. Though they digge into the hell, thence ſhall myne hande take them, though they climbe vp to heauen, thence wil I bring them down. 185. b 46.

Micheae.

4. 4. EVerie man ſhall ſet vnder his vine and vnder his fig tree. 887. a 27.

7. 19. God will ſubdue our iniquities, he will caſt all our ſinnes into the bottome of the ſea. 333. b 33.

Nahum.

1. 10. THE wicked ſhall bee as thornes folden one in another. 315. a 60.

Habacue.

1. 3. WHerefore haſt thou ſhewed me iniquitie, and cauſed me too beholde ſorrowe? wherefore are ſpoyling and violence before me? 666. b 30.

2. 1. I will ſtand vpon my watch, and ſet mee vpon the tower. 394. b 49.

4. The iuſt ſhal liue by his faith.

5. But the proude man is as hee that tranſgreſſeth by wine, hee ſhall not indure: hee enlargeth his deſire as the hell, and as death, and cannot be ſatiſfied. 411. b 14. 797. b. 22.

11. The ſtone ſhal crie out of the wall, and the beame out of the tymber ſhall anſwere it. 516. a 27. 610. b 8

3. 2. O Lorde in wrath remember mercie. 150. a 6. 150. a 6. 36. a 50. 711. b 5.

Sophonias.

11. 2. AT that time will I ſearche Ieruſalem with lightes, & viſit the men that are frozen in their dregges, and ſay in their hartes. The Lorde will neyther doe good nor euill. 395. a. 1. 691. a 26. 920. b 25.

Zacharias.

1. 3. TVrne ye vnto me, and I will turne vnto you ſayeth the Lorde. 224. a 32.

2. 8. The Lord hath ſayd, he that toucheth you toucheth the apple of mine eye. 182, b 55.

3. 1. Sathan ſtoode at the right hand of the Lord to reſiſt Ioſua. 21. a 7.

5. 4. I will bring it foorth fayth the Lord of Hoſtes, and it ſhall enter into the houſe of the theefe, and into the houſe of him, that ſweareth falſely by my name: and it ſhall remayne in the middeſt of his houſe, and ſhall conſume it with the timber therof & ſtones therof. 90. b 24.

8. God caſt a waight of lead vpon the mouth of wickedneſſe. 287. a 57.

9. 9. Reioyce greatly, O daughter Sion: ſhout for ioy, O daughter Ieruſalem: behold thy king, commeth vnto thee: he his iuſt and a ſauiour, poore and ryding vpon an Aſſe. 650. b 3.

12. 10. I wil poure vpon the houſe of Dauid, and vpon the inhabitantes of Ieruſalem the ſpirite of grace and of compaſſion, and they ſhall looke vpon me whome they haue pierced, and they ſhal lament for him as one mourneth for his onely ſonne. 615. b 22, 742. a 33.

Malachias.

1. 2. I Haue loued Iacob, but Eſau haue I hated. 2. b 52.

6. If I be a father, where is mine honor? If I be a maſter, where is my feare? 412. a 12. 530. b 37. 584. b 1.

2. 10 Haue we not all one father? why doe we tranſgreſſe euery one againſt his brother? 584. b 5.

3. 14. 17. The keeping of the cō maundements of God profit vs, that he will forgiue vs our ſins. 412. b 24.

4. 2. Vntoo you that feare my name ſhall the Sonne of rightuouſneſſe ariſe, and health ſhall be vnder his wings, and ye ſhallgo forth and growe vp as fat calues. 168. b 57.

Booke of Wiſdome.

5. 17. THE lord couereth his with his right hand, and defendeth them with his arme as with a buckler. 482. a 54.

6. 3. Rule is giuen you of the lord, and power by the moſt high. 675. a 19.

7. God will ſpare no perſon, neither ſhal he feare any greatneſſe: for hee hath made the ſmall and the great. 673. 19.

14. 3. VVee are gouerned by the prouidence of God. 307. b 8.

16. 13. God hath power of life & death. 562. a 7.

Eccleſiaſticus.

2. 9. YE that feare the Lord, truſt in good thinges, and in euerlaſting ioy and mercie. 532. a 2.

5. 6. Mercie and wrath come frō God. 306. b 42.

8. 9. Goe not from the doctrine of the elders, for they haue learned it of their fathers. 413. a 30.

11. 19. I haue gotten reſt. 441. b 50

39. 13. The memorie of a rightuous man ſhall neuer be put away. 350. a 55.

44. 16. Enoch pleaſed the Lorde God, therefore was he tranſlated for an example of repentance to the gerations. 666. a 8.

Mathew.

4. 1. IEſus was led by the ſpirit intoo the wilderneſſe too bee tempted of the deuill. 31. a 13. 577. b 43.

3. The tempter approching too him ſayde. If thou bee the ſonne of God, commaunde that theſe ſtones be made bread. 26. a. 1.

4. Man ſhall not liue by breade onely, but by euerie worde that proceedeth out of the mouth of God. 347. a 55.

5. 5. Bliſſed are the meeke, for they ſhall inherite the earth. 76. b 8.

7. Bliſſed are the mercifull: for they ſhall obteine mercie. 128. a 40.

11. Bliſſed are yee when men reuile you, and perſecute you, and ſay all maner of euil againſt you for my ſake 554. a 32.

12. Your rewarde is great in heauen. 72. b 57.

15. Neither doe men light a candle, and put it vnder a buſhell, but [Page] on a candleſticke, and it giueth light vnto all that are in the houſe. 373. b 53. 630. a 18.

22. VVho ſoeuer is angrie with his brother vnaduiſedly, ſhall bee culpable of iudgement. And who ſo euer ſayeth vntoo his brother Raca, ſhall bee worthy too bee puniſhed by the counſell: and who ſo euer ſhall ſay, foole, ſhall bie worthy too bee puniſhed wth Hell fire. 203. b 22. 598. b 45.

25. Agree with thyne Aduerſarie quickly, whyleſt thou arte in the way with him, leaſt thy aduerſarie deliuer thee too the Iudge, and the Iudge deliuer thee too the Sergeant, and thou be caſt into priſon 598. b 30.

23. If thou bring thy gyfte too the Alter, and there remembreſt that thy brother hath ought againſt thee.

24. Leaue there thyne offering before the Alter, and goe thy waye: firſt bee reconciled too thy brother, and then come and offer thy gyfte. 602. a 30.

28. VVho ſo euer looketh on a woman too luſt after her, hathe committed adulterie alreadie in his heart with her. 581. b 16

44. Loue your enemies, that ye maye bee the children of your father which is in Heauen. 597. a 20. 598. a 14.

45. God maketh his Sonne too ariſe on the euill and the good. 124. b 9.

48. Yee ſhall be perfecte as your father which is in heauen is perfect. 124 b 9.

6. 12. Forgiue vs our debts, as we forgiue our debters. 598. b 29.

33. Seeke yee firſt the kingdome of God and his rightuouſneſſe, and all theſe thinges ſhall be miniſtred vnto you 72. b 57.

7. 2. VVith what meaſure yee meete, it ſhall be meaſured to you againe. 328. b 34.

7. Seeke, and yee ſhall finde, knocke, and it ſhall bee opened vnto you. 684. b 20. 703. b 47.

11. If yee then, which are euill, can giue too your children good gyftes, howe much more ſhall your father whiche is in heauen giue good things to them that aske him. 177. b 3.

12. VVhat ſo euer yee woulde that men ſhould doe too you, euen ſo do ye to them. 20. a 31.

19. Euerie tree that bringeth not forth good fruite, is hewen downe, and caſt into the fire. 161. b 35.

10. 16. I ſende you as ſheepe in the middeſt of wolues: be ye therefore wiſe as Serpentes, and Innocent as Doues. 98. a 35.

29. A Sparrowe falleth not on the grounde without the will of GOD. 438. a 47. 402. b 30.

30. The haires of our heade are all numbred 402. b 30.

11. 11. Hee that is leaſte in the kingdome of heauen, is greater than Iohn Baptiſt 552 b 5.

25. God hideth his ſecretes from the wiſe, and menne of vnderſtanding, and reueleth them vnto babes. 662. a 29. 753. b 22.

28. Come vnto mee, all yee that are wearie and loden, and I will eaſe you. 139. b 28. 428 b 42. 553. b 8 717. a 35.

12. 31. Thou ſhalt loue thy neighbour as thy ſelfe. 319. b 5.

13. 14. By hearing, ye ſhall heare and ſhall not vnderſtand, and ſeeing ye ſhall ſee, and ſhall not perceyuer 810. b 15.

22 Riches are called by Ieſus Chriſt thornes. 6. b 35.

24. The kingdome of heauen is likened too a man that ſowed good ſeede in his fielde. 426. a 2.

52. The kingdome of heauen is like too a husbande manne which bringeth foorth out of his treaſure thinges both newe and olde. 460. b 58.

15. 13. Euerie plante which my heauenly father hathe not planted, ſhall be rooted vp. 161. b 40.

16. 3. O hypocrites, yee can diſcerne the face of the skie, and can ye not diſcerne the ſignes of the times. 551 a 29.

19. VVhat ſo euer thou ſhalte bynde vpon earth, ſhall bee bounde in heauen: and what ſo euer thou ſhalt loſe on earth, ſhall bee loſed in heauen. 645. b 36. 647. a 57. 648. a 55.

18. 7. VVo bee too that man, by whome the offence commeth. 58. a 16.

10. In heauen the Angelles of little ones beholde alwayes the face of my father which is in heauen 16. a 61.

18. VVhat ſo euer yee [...]inde on earth ſhall bee bounde in heauen. 648. a 55.

19. There ſhall bee two in one fleſh. 363. b 34.

23. A riche manne ſhall hardly enter into the kingdome of heauen. 7. a 38.

21. 33. A houſeholder planted a vineyard, and let it out to husbandmen, and after ſent too gather the fruites. 426. a 2.

44. VVho ſo euer ſhall fall on this ſtone, he ſhall bee broken. 421. a 22.

22. 33. 39. Thou ſhalte loue thy neyghboure as thy ſelfe. 319. b 5.

23. 8 There is one onely which is our maiſter, too wit Chriſte. 130. b 60.

12. VVhoſoeuer will exalte him ſelfe ſhall be brought lowe. 421. a 36 481 a 34. 796. b 53.

23. The principall Articles of the lawe are iudgement, mercie, and fidelitie. 124. b 24.

24. 24. There ſhall ariſe falſe Chriſtes, and falſe Prophetes, and ſhall ſhewe greate ſignes and wonders, ſo that if it were poſſible they ſhould deceyue the verie electe. 244. a 2.

28. VVhere ſo euer a deade carkasis, thether will the Eagles reſort. 787. b 56.

25. 32. Chriſte ſhall ſeparate the one from the other, as the ſheepeheard ſeparateth the ſhepe from the goates. 423. b 53.

40. That which yee haue done too the leaſte of my brethren, yee haue doone it too mee. 42 [...]. a 10.

26. 24. VVo bee too Iudas by whome the ſonne of man is betrayed: it had beene good for that man if hee had neuer beene borne 58. a 16.

27. Drinke ye all. 693. a 5.

37. Ieſus beganne too waxe ſorrowfull, and greeuouſly troubled 55. b 32.

27. 5. Iudas after hauing caſt the Siluer peeces into the Temple, went and hanged him ſelfe. [...]01. a 60 689. b 10.

46. My God, my God, why haſt thou forſaken mee. 57. b 49. 177. a 58. 357 b 10.

51. The vayle of the Temple was rent in twaine. 227. b 25.

28. 18. All power is gyuen me in heauen and in earth. 279. a 37. 333. b 53.

Marc.

1. 12. 13. IMmediately the ſpirite driueth Ieſus intoo the wilderneſſe: and hee was there fortie dayes, and was tempted of the Diuell. 31. a 13. 577. b 42.

4. 12. The enemies of the truth, ſee in ſeeing, and diſcerne nor, and in hearing they heare [Page] [...] care and vnderſtand not. 810. b 15.

21. Is the candle light to bee put vnder a buſhell or vnder the table? 373.b [...]3. 630. a 18.

24. VVe ſhall be meaſured with the like meaſure as wee meete to others. 328. b 34.

12. A certain man planted a vine yard, and compaſſed it with a hedge, and digged a pit for the vvine preſſe 426. a 2.

41. A poore widowe caſt into the treaſurie two mites. 588. a 3.

13. 20. Excepte the Lorde had ſhortned thoſe dayes, no fleſh ſhuld be ſaued: but for the electes ſake hee hath ſhortned them. 638. b 5.

14. 23. The Lord gaue them the cup, and they dranke al of it. 693. a 5

15. 34. My God, my God, why haſt thou forſaken me. 357. b 10.

15. 16. Go ye into all the vvorlde, and preach yee the Goſpell to euerie creature. 220. b 35.

Luke.

1. 6. ZAcharie and his wife Elizabeth were both iuſt before God, walking in all the cō maundementes and ordinaunces of the Lord, without reproofe 205. a 35

9. Seeke and ye ſhall finde. 703. b 43.

53. The almightie hath filled the hungrie with good thinges, and the riche he hath ſent emptie away. 79. a 5.

10. 11. Feare not, for beholde I bring you tidings of great ioy, that is, that vnto you is borne this day in the citie of Dauid a ſauiour Ieſus Chriſt 650. b 3.

4. 23. Ieſus was led by the ſpirite into the wilderneſſe, and was there tempted of the Deuill fortie dayes. 31. a 13. 577. b 43.

4. Man ſhall not liue by breade onely, but by euery worde of God. 347. a 55.

18. The ſpirite of the Lorde is vpon me, bicauſe hee hath annoynted me, that I ſhould preach the Goſpel to the poore. 645. b 58.

58. Go from me Lord: for I am a ſinfull man. 281. b 14.

6. 25. VVo be to you that nowe laugh for ye ſhall vvayle and weepe. 165. a 15. 376. b 8. 509. b 58. 567. b 49.

27. Loue your enemies. 597. a 20 598. a 14.

28. Pray for them that hurt you. 598. a 14.

31. As ye would that men ſhould do vnto you, ſo doe ye to them, likevviſe. 319 b 4.

35. God is kynde, to the vnkynd and to the euill. 600. a 34.

36. Be mercifull as your father is mercifull 433. b 14.

38. VVith what meaſure ye mete, with the ſame ſhal men mete to you againe. 328. b. 34.

8. 10. The enemies of the truth in ſeeing ſee, and diſcerne not, and in hearing they heare and vnderſtād not. 810. b 22.

16. No man when he lighteth a candle couereth it vnder a buſhell. nor putteth it vnder the table. 373. b 53. 630. a 18.

10. 20. Reioyce for your names are vvritten in heauen 350. b 40.

27. Thou ſhalt loue thy neyghbour as thy ſelfe. 319. b 5.

11. 11. If a childe aske breade of his father, will he giue him a ſtone? 598. b 29.

5. One frende by his importunitie made another riſe at midnight to lend him bread. 509. b 28.

9. Ask & it ſhal be giuē you, ſeek and ye ſhall find. 684. b 20. 705. b 47

12. 6. A Sparrowe is not forgotten before God. 438. a 47.

7. All the haires of our heade are numbred. 462. b 30.

19. My ſoule, thou haſt muche goodes layd vp for many dayes, bee merie. 306. b 6. 386. a 48.

56. Hipocrites yee can diſcerne the face of the earth and of the skie, and why diſcerne yee not this time. 551. a 29.

14. 11. VVhoſoeuer exalteth him ſelfe ſhall be brought lovv, and vvho ſo euer humbleth him ſelfe ſhall bee exalted. 421. a 36. 481. a 34. 766. b 53.

16. 8. The children of the worlde are wiſer, than the children of light. 521. a 40.

15. That vvhich is highly eſteemed among men, is abhomination in the ſight of God. 5. a 9.

19. There was a rich man. 7. b 22

21. The dogges licked the ſores of Lazarus. 516. b 48.

17, 7. VVho is it of you that hauing a ſeruant plowing or feeding cattle, would ſay to him by and by when hee commeth home from the feelde, goe and ſet dovvne at the table? 205. b 16.

10. So likewiſe ye when yee haue done all theſe things which are cō maunded you, ſay, vvee are vnprofitable ſeruantes: we haue doone that which was our dutie. 22. b 45.

37. VVhere ſo euer the bodie is, thether will alſo the Egles reſorte. 787. b 56.

18. 1. VVe muſt pray continually and not vvaxe faint. 509 b 28.

14. Euery man that exalteth him ſelfe ſhall be brought lovve, and hee that humbleth himſelfe ſhall be exalted. 421. a 36. 481. a 34. 766. b 53.

19. 41. Ieſus beholding Ieruſalem wept vpon it 55. b 32.

21. 3. This poore widowe hath caſt in more than they all. 588. a. 3.

18. There ſhall not one haire of our heade periſh. 462. b 30 [...]

22. 25. Princes are called gracious Lords. 560 a 28.

23. 30. Mountaines fall on vs, & hilles couer vs. 120. a 35.

31. If God make the greene wood to burne: vvhat vvill bee become of the drie. 235. a 57. 519. a 54. 4. 23 a 4.

46. Father into thy handes I cō mend my ſpirit. 506. b. 8.

Iohn.

1. 3. 4. 5. AL things were made by God, and without him was nothing made that was made: In him vvas life, and the life vvas the light of men. 201. a 19. 528. b 54. 612. b 37. 706. a 17.

51. Ye ſhall ſee the Angels of god aſcending and deſcending vpon the Sonne of man. 17. a 59.

3. 19. Men loued darkeneſſe rather than light. 474. b 1.

20. Euerie man that euill doth, hateth the light. 474. b 1.

27. A man can receiue nothing except it be giuen him from heauen. 630. a 51.

3. VVho ſo euer beleeueth in Ieſus Chriſt, receyueth this teſtimonie that God is true. 462. a 2,

4. 24. God is a ſpirite, and they that worſhip him muſt worſhip him in ſpirit and truth. 4. a 4. 224. b 26.

5. 4. Our ſayth is the victorie which hath ouercome the worlde. 132. a 42.

25. The time is come that the deade ſhall heare the voyce of the ſonne of man. 488. b 47.

27. Ieſus Chriſt hath receyued of his father power too execute iudgement. 333. b 34.

37. All that my father giueth me ſhal come to me, and I caſt not away him that commeth to me. 221. a 7.

39. The vvil of my father is, that of all that vvhich he hath giuen me, I ſhould loſe nothing. 221. a 7.

7. 18. He that ſeeketh the glorie of God, the ſame is true, and no vnrightuouſneſſe is in him. 250. a 35.

24. Iudge not according too the appeerance, but iudge rightuout iudgement. 253. b 8.

8. 34. VVho ſo euer dooth committe ſinne, is the ſeruant of ſinne. 353. b 32.

[Page]50. I ſeeke not mine owne glorie 628. b 42.

10. 4. 5. The ſhepheard goeth before his ſhepe, and they folovv him: for they know his voyce. 129. b 31.

11. Chriſt is the good ſhepheard. 130. b 61.

28. Thoſe which feare God, can nor be pluckt out of the hand of leſus Chriſt, for the father vvho is greter than all, hath giuen them to him 221. a 7. 8 [...]6. b 60.

29. My father which hath giuen mee my ſheepe, is greater (ſtronger) than all, and no man can plucke thē out of my fathers hands. 39. b 22. 73. a 56.

11. 33. Ieſus groned in his ſpirit, & was troubled in himſelf. 55. b 32.

35. Ieſus vvept. 55. b 32.

2. 31. The Prince of this worlde ſhall be caſt out. 18. a 7.

35. 36. VValke while ye haue light, vvhile yee haue light beleeue in the light. 612. b 46.

40. God blindeth the eyes of the wicked, and hardneth their heartes. 810. b 16.

47. 48. Chriſte is not come too iudge the vvorld, but his vvord ſhall iudge vs. 576. b 22. 628 b 14.

13. 18. He that did eate bread with me, hath lift vp his heele againſt me. 364. a 18.

15. 1. Chriſte is the true Vine. 161. b 52.

2. God cutteth dovvn the branch that bringeth not forth fruite. 161. b 40. 350. a 35.

5. Chriſt is the vine, and vvee are the branches. 161. b 52.

6. If a man abide not in Chriſte, hee is caſt foorth as a braunch. 161 b 40.

16. VVhat ſo euer ye ſhall aske of the father in my name, hee giueth it you. 562. b 32.

16. 8. VVhen the holie Ghoſte ſhal come, he ſhal reproue the world of ſinne, of rightuouſneſſe, and of iudgement. 680. b 9.

13. The ſpirit of truth ſhall leade you. 562. b 40.

17. 11. Holy father, keepe them in thy name: euen them whome thou haſt giuen me, that they may be one as we are one. 191. b 3.

20. 23. VVhoſoeuers ſinnes ye remit, they are remitted vntoo them. 648 a 55.

21. 18. Verely, verely, I ſay vntoo thee, Peter when thou waſt yong. thou girddeſt thy ſelfe, and walkedſt whether thou wouldeſt: but when thou ſhalt be olde, thou ſhalt ſtretch forth thy handes, and another ſhall gird thee; & ſhal leade thee whether thou wouldeſt not. 41. b 46.

17. 12. I pray that they all may be one, as thou o father art in me, and I in thee 191. b 3.

22. And the glorie that thou gaueſt me, I haue giuen thē, that they may be one as we are one. 191. b 3.

Actes.

1. 18. IVdas purchaſed a field with the reward of iniquitie, and hauing caſt downe himſelf hedlong, he braſt a ſunder in the midſt. 601. a 60. 689. b 10.

2. 22. VVhoſoeuer ſhal cal on the name of the Lorde ſhall bee ſaued. 356. b 52.

37. Now when they heard it they were pricked in their hearts, and ſaid vnto Peter and the other Apoſtles: men and brethren vvhat ſhall we do 817. b 25.

3. 20. The time of our refreſhing ſhall be when our Lord ſhal appeere to iudge the vvorld. 421. b 58.

7. 5. God promiſed to giue to Abraham, and his poſteritie the lande of Canaan. 7. b 32.

31. 32. VVhen Moyſes ſawe the Angell of the Lord, he wondered at the ſight: and as he drewe neere too conſider it, the voyce of the Lorde came vnto him, ſaying, I am the god of thy fathers, the God of Abraham and the God of Iſaac, and the God of Iacob. Then Moyſes trembled & durſt not behold it. 77. b 60.

44. Our fathers had the tabernacles of witneſſe. 13. b 30.

9. 4. 6. Paule beeing caſt to the grounde, heard a voyce, ſaying vnto him, Saule, Saule, why perſecuteſt thou me? Hee then both trembling and a ſtoned: ſayde, Lord what wilt thou that I do? And the Lord ſayde vnto him, Ariſe and go into the Citie, and it ſhall bee tolde thee what thou ſhalt doe: and hee vvas three dayes vvithout ſight, and neyther eate nor drank. [...]14. b 36.

13. 22. I haue found Dauid a man after mine ovvne hart, which vvil do all things that I wil. 371 a 32. 580. a 16

14. 16. God ſuffred the gentiles, to walk in their ovvn ways. 612. a 48

7. God left not him ſelfe without witneſſe, in that hee did good, and gaue vs raine from heauen, and fruit full ſeaſons filling our heartes with foode, and gladneſſe. 93 b 57.

1. 2. The faithfull which were at Liſtra and Iconium reported well of Timothie. 618. b 40.

7. 27. That they might ſeeke the Lorde, if ſo be they might haue groped after him and found him. 733. b 40.

28. The Lorde is not farre from euerie one of vs, for in him wee liue and moue, and haue our being. 148. b. 12.

31. 32. The time of ignorance God regarded not, but nowe hee admoniſheth all men euerie where to repente, bycauſe hee hath ordeined a daye in the vvhich hee vvill iudge the worlde. 612. a 48. 680. b 3.

18. 6. Your bloude be vpon your ovvne heade: I am cleane. 32. b 11.

23. 5. I knewe not, brethren, that he was the high Prieſt: for it is vvritten. Thou ſhalte not curſe the Prince of the people. 674. b 58.

28. 26. Goe too this people and ſay, you heare with your eare and vnderſtande not, and in ſeeing you ſee and perceiue not. 810. b 16.

Romanes.

1. 1. PAule a ſeruaunte of Ieſus Chriſte, called too bee an Apoſtle, put apart to preache the Goſpell of God. 220. a 6.

4. Chriſte was declared too bee the ſonne of God touching the ſpirite of ſanctification. 370. b 7.

20. The inuiſible things of God are ſeene in the creation of the world, being conſidered in his workes: to the entent that they ſhoulde bee without excuſe. 171. a 37. 612. a 60.

22. Bycauſe that when they knew God they glorified him not as God, neyther vvere thankfull, but became vayne in their imaginations, and their fooliſhe heartes were blinded. 93. b 38. 173. a 4. 235. a 5.

25. God forſaketh all thoſe whiche turne his truth into a lye. 436. a 22.

28. As the wicked regarded not to knowe God, ſo God deliuered them vppe into a reprobate mynde. 335. a 45. 354 a 43.

2. 4. Deſpiſeſt thou the ryches of his goodneſſe, and patience, and long ſuffering, not knowing that he leadeth thee to repentance. 182. b 20 416. b 45.

5. By the hardneſſe of our harts we heape Gods wrath vpon vs. 397. b 22. 504 b 26. 669. a 10.

11. God hath no reſpecte of perſons. 673. a 23.

14. The gentles do by nature the things conteyned in the law, for it is writte in their harts 612. b 5. 684. a 18

15. The conſcience beareth witneſſe of the lawe to all. 176. a 50

16. God vvill iudge men according [Page] [...] [Page] [...] [Page] to the Goſpell of men. 628. b 16.

3. 4. God is true, and euerie man a lier. 655. a 38.

5. Is God vnrightuous when hee puniſheth? 151. b 20.

6. Elſe hovve ſhall God iudge the world? 151. b 22.

8. And (as wee are blamed, and as ſome affirme that we ſay) VVhy let vs do euil that good may come therof, vvhoſe damnation is iuſt. 216. a 49

9. VVe are all vnder ſinne. 607. b 36

10. There is none rightuous, no not one. 300. a 36.

18. The feare of God is not before our eyes. 4 43. b 54.

19. That God may bee iuſt, euerie mouth muſt be ſtopped, and all the world cōfeſſe it ſelfe culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39. 607. b 36. 61 4. a 4 4.

21. Nowe is the rightuouſneſſe of God manifeſt, vvithout the law, hauing vvitneſſe of the lawe and of the prophetes. 78. b 2.

23. VVee are all depriued of the glorie of God. 175. b 21. 176. a 49.

27. Man is iuſtified by faith vvithout the works of the Lawe. 176. b 22.

4 13. The promiſe was not giuen to Abraham through the law, or to his ſeede (to wit, too bee heire of the worlde (but through the rightuouſneſſe of faith. 27. a 55. 766. b 16.

17. God calleth thoſe things which be not as though they were. 156. b 23

18. Abraham, aboue hope beleeued vnder hope, that hee ſhould bee the father of many nations: according too that which was ſpoken too him, ſo ſhall thy ſeede be 102. a 24. 472. b 1. 537. b 39.

5. 1. Beeing iuſtified by faith, wee haue peace tovvarde God. 507. b 21. 552. b 23.

3. 4. 5. VVe reioyce in tribulatiōs, knowing that tribulations bringeth pacience, and pacience experiēce, & experience hope. And hope maketh not aſhamed, bicauſe the loue of God is ſhed abroad in our hearts by the holie ghoſt vvhich is giuen vnto vs. 106. a 22. 650. 47.

10. VVhen we were enemies wee vvere reconciled to God by the deth of Chriſt. 597. b 52.

16. 17. VVee are ſeruantes to him whom we obey. 300. b 23.

17 19. Ye haue bin the ſeruants of ſinne. 300. b 23.

20. VVhen we vvere the ſernantes of ſinne, wee were free from rightuouſneſſe. 412. b 50.

7. 9. I once was aliue vvithout the lavv, but vvhen the commaundemēt came, ſin reuiued. 188. b 58. 203. a 22.

10. The ſame commaundement vvhich was ordeined vntoo life, was found to be vnto me death. 188. b 58

14. I am ſold vnder ſinne. 300. b 23.

19. I doe not the good which I vvould, but the euill which I vvould not, that do 1. 52 b 38. 663. b 20.

24. O wretched man that I am, who ſhall deliuer me from the body of this death? I thank God through Ieſus Chriſt our Lorde. 53. b 38. 64. a 19

25. I thanke God through Ieſus Chriſt. 290. a 31.

8. 7. The wiſdome of the fleſhe is enmitie againſt God. 40. b 60. & 43. a 36. 204. b 3. 253. b 33. 293. a 30. 685 a 17.

10. If Chriſt be in you the body is dead, bicauſe of ſinne: but the ſpirit is life for rightuouſneſſe ſake. 19. b 38 & 84. b 34.

10. 11. And if Chriſt be in you, the body is dead, bicauſe of ſin, but the ſpirite is life for rightuouſneſſe ſake, which ſhall quicken our mortal bodies. 360. b 50.

15. Ye haue receyued the ſpirite of Adoption. 17. a 25. 351. a 50.

17. If vve ſuffer with him, we ſhall be glorified with him. 185. b 17. 584. b. 10.

18. The heauenly glorie ſhall bee ſhevved vnto vs. 185. b 17.

24. 25. VVe are ſaued by hope, but hope that is ſeene is no hope: for hovv can a man hope for that which he ſeeth? But we hope for that we ſee not, wee do with pacience abide. 60 b 23. 368. b 57.

26. The ſpirit helpeth our infirmities, for vve know not to pray as we ought: but the ſpirit it ſelfe maketh interceſſion for vs with ſighes, which can not be expreſſed. 116. b 30. 177. b 23. 651. a 56.

28. All things worke together for the beſt, vnto them that loue God, euen too them that are called of his purpoſe. 108. a 21.

29. Thoſe which he knew before he alſo predeſtinate to be made like to the image of his ſōne. 43. b 47. 819 b 11.

31. If God be on our ſide, who can be againſt vs. 456. b 1.

33. It is God that iuſtifieth. 333. b 35

35. VVho ſhal ſeparate vs from the loue of Chriſte? ſhall tribulation or anguiſh, or perſecution, or famin, or nakednes, or peril, or ſvvord? 111. b 38

36. In all things we are more than conquerors through him that loued vs. 29. a 6.

38. 39. I am aſſured that neither death nor life, nor Angels nor principalities, nor powers, nor thinges preſent, nor thinges too come, nor heigth, nor depthe, nor any other creature ſhall be able to ſeparate frō the loue of God, which is Ieſus Chriſt our Lord. 111. b 38. 211. b 30.

9 3. I would wiſh my ſelfe to bee ſeparated from Chriſte, for my brethren that are my kinſemen according to the fleſh. 59. a 58.

15. I will haue mercie on him, to whom I will ſhewe mercie. 689. b 34

20. VVho art thou vvhich pleadeſt againſt God? 343. a 54. 755. b 25.

22. 23. God will ſhe we his wrat [...] in veſſelles of wrath ordeined to deſtruction, and ſhevv his glorie in veſſels of mercie which he hath prepared vnto glorie. 706. b 53.

10. 10. VVith the hart man beleeueth vnto rightuouſneſſe, and with the mouth man confeſſeth vnto ſaluation. 460. b 50. 655. a 56.

12. God is rich vnto all that cal on him. 596 b 56.

13. VVho ſo euer ſhall call on the name Lorde ſhal be ſaued. 225. b 44. 356. b 47.

17. Faith is by hearing, and hearing by the word of God. 661. b 22. 810. a 3

11 8. God giueth eyes, not to ſee, and eares, not to heare thoſe which feare not him. 810. b 16.

33. O the depneſſe of the riches, both of the wiſedome and knowledge of God, hovv vnſearchable are his iudgements? 206. b 34. 151. a 38. 637. b 23.

34. VVho hath knowne the mind of the Lord? or who vvas his counſeller? 525. a 3.

35. VVho hath giuen vntoo God firſt? and hee ſhall be recompenſed. 803. a 38.

12. 3. That no man preſume to vnderſtand, aboue that which is meete to vnderſtand. 403. b 31.

8. He that ſheweth mercie, let him do it with cheerefulneſſe. 585. b 34.

15. Reioyce with them that reioyce and weepe with them that weepe. 124. a 60. 442. b 53. 568. a 16.

16. Make your ſelues equall too them of the lower ſorte: bee not wiſe in your ſelues 377. a 55. 557. a 40 677. a 13.

17. Procure thinges honeſt in the ſight of all men. 603. b 42.

20. If thine enemie hunger, feede him: If hee thirſt giue him drinke: for in ſo doing thou ſhalt heap coles of fire on his head. 600. a 42.

13. All powers are ordeined of God. 675. a 20.

9. Thou ſhalt loue thy neighbor as thy ſelfe. 319. b 42.

14. 8. VVhether we liue or die, wee are the Lordes. 290. b 37.

10. VVe ſhall all appeere before the [Page] iudgement ſeate of Chriſt. 731. a 17. 365. b 11. 400. b 57. 569. a 30. 680. a 55. 679. a 6.

11. I liue ſaith the Lord, and euerie knee ſhall bow to me, and all tongs ſhall giue praiſe vnto God. 731. a 14.

17. The kingdome of heauen is ſpirituall peace. 303. a 29.

19. Let vs followe thoſe thinges which concern to edificatiō. 293. a 4

15. 2. Let euery man pleaſe his neighbor in that is good to edification. 293. a 4.

4. VVhat ſoeuer things are vvrittē afore time are written for our learning, that we through pacience, and comforte of the ſcriptures might haue hope. 28. b 22. & 106. a 22.

16. That I ſhould be the miniſter of Ieſus Chriſt towards the gentiles, miniſtring the Goſpell of God, that the offering vp of the gentiles might be acceptable. 741. a 30.

16. 21. Timotheus my companion, and Lucius and [...]aſon and Soſipater my kinſmen ſalute you. 618. b 39.

1. Corinthians.

18. THE preaching of the croſſe, is to them that periſh fooliſhneſſe. 619. b 29.

19. I will deſtroy the wiſdome of the wiſe▪ and will caſt avvay the vnderſtanding of the prudent. 620. b 29. 755. b. 7.

21. For ſeing the world by wiſdome knewe not God in the wiſedome of God, it pleaſed God by the fooliſhneſſe of preaching to ſaue them that beleue. 335. b 8.

2. 4. 5. The word of God is not in entencing ſpeach of mans wiſdome, but in plaine euidence of the ſpirit: that our faith ſhould not bee in the wiſdome of men, but in the power of God 531. a 46.

9. The things which eye hath not ſeen, neither eare hath hard, neither came into mans hart, are, which god hath prepared for them that loue him. 742. b 17. 808. b 10.

10. 11. 12. God hath reueled his ſecrets vnto vs by his ſpirit: for the ſpirit ſearcheth al things, yea, the deepe things of God, and hee is giuen vnto vs to knowe thoſe things which are giuen vs of God. 296. a 55. 742. b 48. 810. a 6.

14. The naturall man perceiueth not the things of the ſpirite of God: for they are fooliſhneſſe vntoo him. 808. b 8. 619. b 29.

3. 6. I haue plāted, Apollo watred, but God gaue the increaſe. 810. a 10.

10. As a skilfull maiſter builder, I haue laid the foundation. 2. a 16.

18. 19. If any man ſeeme to be wiſe let him be a foole. 223. a 17. 487. b 3. 522. a 5. 522 a 48. 619. b 37. 695. b. 25.

4. 4 5. I know nothing by my ſelf yet I am not therby iuſtined: but he that iudgeth me is the Lord. Iudge nothing before the time, vntill the Lord come, who will lighten things that are hid in darkneſſe, and make the counſels of the hart manifeſt: & then ſhall euerie man haue praiſe of God. 131. b 35. 187. b 4. 608. b 23.

7. VVho is it hath preferred thee? 463. a 48.

11. Vnto this houre we both hunger and thirſt. 349. b 15. 549. b 4.

12 13. VVe are reuiled, perſecuted, we are made the filth of this world. 350. b 58. 499. b 7.

5. 7. 8. Chriſt was ſacrificed, as the true paſcall Lamb. &c. 11. b 28.

6. 18. Flee fornication: euery ſinne that a man doth, is without the body: but he that committeth fornication ſinneth againſt his owne ſoule. 580. b 38.

19. VVee haue our bodies of God▪ & not of ourſelues. 4 12. a 9. 580. b 47

20. Glorifie God in your bodie, & in your ſpirit: for they are Gods. [...]80. b 47.

7. 29. That thoſe which are rich do as if they were not. 6. b 28 34. b 10.

30. 31. They that buy, as thoughe they poſſeſſed not, and they that vſe this worlde, as though they vſed it not: for the faſhion of this worlde goeth avvay. 61. b 14.

8. 1. Knowledge puffeth vp, but loue edifieth. 292. a 1 529. b 10.

9. 27. I beate dovvne my body, & bring it vnto ſubiection, leaſt by any means whē I haue preched to others I my ſelf ſhuld he reproued. 71. a 60.

10. 1. Brethren I would not that ye ſhuld be ignorant, that all our fathers were vnder the cloud, & al paſſed through the ſea. 153. b 19.

6. 11. All thinges came vnto them for examples. 166. a 33. 340. a 35.

13. God is faithfull, which wil not ſuffer you to be tempted, aboue that ye are able: but will euen giue the iſſue with the temptatiō, that ye may be able to beare. 63 a 29. & 106. b 56 228. b 54. 818. b 54.

31, VVhether we eate or drinke or what ſo euer we do, wee muſt do all in the name of God▪ 9 b 20.

11. 7. A man ought not too couer his heade: for as muche as hee is the image and glorie of God▪ but the woman is the glorie of the man 54. b 32.

11. Neither is the man without the woman, neither the woman without the man, in the Lorde. 55. a 54.

19. There muſte bee hereſies euen among you, [...]at they which are approued among you, might be knowne. 132 a 24.

32. VVhen wee are iudged, wee are chaſ [...]ed of the Lord, b [...]cauſe we ſhould not be condemned with the worlde. 726 a 2. 771. a 60.

12. 7. The manifeſtation of the ſpirite, is giuen too euerie man, too profite withall. 373 b 39 696. b 53.

1. 10. Speake yee all one thing, and that there bee no diſſentions among you. 616. a 58.

13. 3. Though I feede the poore with all my goodes, and haue no loue, it profiteth mee nothing. 49. a 17.

7. Loue hopeth al things. 48. b 48

9. 10. VVee knowe in part, and we propheſie in part, but when that which is perfecte is come, then that which is in part, ſhall bee aboliſhed. 37. a 3. & 60. b 57. 152. a 8.

12. Novv we ſee through a glaſſe darkely, but then ſhall wee ſee face to face. Nowe I knowe in parte: but then I ſhal knowe euen as I am knowne. 772. b 36. 241. b 53. 37. a 3. & 60. b. 57. 152. a 8. 632. a 1.

14. 20. Bee not children in vnderſtanding, but as concerning maliciouſneſ [...]e be childrē. 294. b 19. 378 b 5.

24. 2. If all propheſie, and there come in one that beleeueth no [...], hee is rebuked, and iudged of all. And ſo are the ſecretes of his heart made manifeſt. 679. b 46.

27. 28. 29. 30. If any man ſpeake a ſtraunge tong let it be by two, or at the moſte by three, and that by courſe, and let one interprete. &c. 133. b 37. 624. a 10. 696. b 55.

40. Let all things be doone honeſtly and by order 624. a 9.

15. 19. If in this life onely wee haue hope, wee are of all men the moſt miſerable. 162. a 29. 341. a 23.

33. Euill ſpeakings corrupt good maners. 236. b 4.

36. O foole, that which thou ſoweſt is not quickned, except it dye. 141 b 30. 368. 269. b 46.

46. That which is naturall goeth before. 212. a 46.

53. That which is corruptible in vs muſt be aboliſhed 348. a 9.

57. VVee haue the victorie through our Lord Ieſus Chriſt. 567. a 6.

58. My beloued brethren, be yee ſted faſt, vnmoueable, aboundant alwayes in the worke of the Lorde, for as much as ye knowe, that your laboure is not in vaine in the Lorde. 71. b 46.

2. Corinthians.

1. [...]2. GOD hath giuen the earneſt of the ſpirite in our hearts. 284. b 28.

2. 11. VVee knovve the ſuttleties of Satan. 422. a 41.

3. 5. VVee are not ſufficient of our ſelues, to thinke any thing, as of our ſelues: but our ſufficiencie is of God 203. b 5. 253. b 30. 597. [...] 32.

18. By the ſpi [...]te of the Lorde we ſhall be chaunged into the image of glorie. 370. b 8.

4. 4. The GOD of this worlde blindeth the mindes of the infidels, that the light of the Goſpell ſhineth not vnto them 710. a 24.

6. God ſhineth in our heartes, to giue the light of the knowledge of the glorie of God in the face of Ieſus Chriſt 212. b 54.

8. Being afflicted on euerie ſide, yet not in diſtreſſe. 158. b 16.

13. VVee beleeue, and therefore we ſpeake. 373. b 37. 696. b 28.

17. Our light affliction which is but for a moment, cauſeth vnto vs, a farre more excellent, and an eternall waight of glorie. 136. b 16.

5. 1. VVhen our bodies ſhall bee deſſolued by death, wee haue an eternall building in heauen. 278. b 61. 348. a 14. 269. b 46.

2. For therefore vvee ſighe, deſiring to bee clothed with our houſe which is from heauen. 85. a. 14.

4. VVee deſire not to bee vnclothed, but to be clothed vpon. 506. a 22.

5. God hath giuen the earneſt of the ſpirit in our hearts. 284. b 28.

7. VVe walke by fayth and not by ſight. 60. b 25. 651. a 34.

10. VVee ſhall all appeere before the iudgement ſeate of Chriſt. 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6.

17. If any man bee in Chriſte, let him be a newe creature. 250. a 7. 284 a 25.

18. God hath reconciled vs to him ſelfe by Ieſus Chriſt, and hath giuen vs the miniſterie of reconciliation. 444 b 4. 645. b 51 648. a 33.

19. The Goſpell is the worde of reconciliation. 444. b 4.

62. God hath ſayde, I haue heard thee in a time accepted, and in the day of ſaluation haue I ſuccoured thee: beholde nowe the accepted time, behold nowe the day of ſaluation. 155 b 40 650. a 24.

7. VVe muſt paſſe by the armour of rightuouſneſſe on the right hand and on the left. 554. a 50.

8. VVe muſt paſſe by honor and diſhonour, by euill report and good report. 554. b 5.

10. VVee muſt be as it were ſorrowfull in the middeſt of this ioye. 376. b 18.

17. Come out from among them, and ſeparate your ſelues ſayeth the Lord: and touch no vncleane thing and I will receiue you. 41. a 3.

7. 10. You ſorowed to repentance for godly ſorrow cauſeth repentance vnto ſaluation. Ye haue bene godly ſorie. 11. a 49. & 32. b 36. 64. b 16.

9. 6. He that ſoweth ſparingly ſhal alſo reape ſparingly, & he that ſoweth liberally, ſhall alſo reape liberally. 74. b 46.

7. As euerie one wiſheth in his hart, ſo let him do and not by compulſion. 432. a 52.

10. 4. 5. The weapons of our warfare caſteth downe imaginations, & euerie highe thing that is exalted againſt the knowledge of God. 330. b 38. 675. a 54.

15. VVee muſt not boaſt in that which is without our meaſure. 4 [...]7. a 61.

11. 14. Sathan transformeth him ſelfe into an Angell of light. 22. b 16.

16. Suffer mee that I maye alſo boaſt my ſelfe a little. 249. b 50.

22. They are Hebrues, euenſo am I. 249. b 38.

12. 7. And leſt I ſhould be exalted out of meaſure through the aboundaunce of reuelations, there was geuen vnto me a pricke in the fleſh, the meſſenger of Satan to buffer me, becauſe I ſhould not be exalted out of meaſure. 25. a 37. 814. b 54.

9. The power of S Paule is made perfect in weakeneſſe. 258. a 5.

17. 18. The manifeſtation of the ſpirite is geeuen to euery one to profite with all.

21. My God abaſe mee amonge you. 14. b 6. 811. b 29.

Galatians.

1. 15 GOD ſeperated me from my moothers wombe, and called me by his grace. 814. b 33.

3. 10. Curſed is euery man that continueth not in all things that are written in the law to doe them. 186. b 45. 261. a 38. 298. b [...]7. 455. b 35. 575. b 22.

11. No man is iuſtified by the law in the ſight of God. 186. b 45.

13. Chriſt hath redeemed vs from the curſe of the lawe, when he was made a curſe for vs. 5 [...]7. a 10.

22. The Scripture hath concluded all vnder ſinne. 607. b 35.

4. 6. Becauſe yee were ſonnes, God hath ſent foorth the ſpirite of his ſonne into your hartes. 17. a 25. 651. a 55.

22. Abraham had two ſonnes, one by a ſeruaunt and one by a free woman. 801. b 6.

5. 14. Thou ſhalt loue thy neighbour as thy ſelfe. 319. b 42

17. The fleſh luſteth againſt the ſpirite, and the ſpirite againſt the fleſh: ſo that ye can not doe the ſame things ye would. 476. b 23. 663. b 18.

25. If we liue in the ſpirite let vs alſo walke in the ſpirite. 4. a 32. 446. a 56.

6. 1. Bretherne, if any man bee fallen by occaſion in any fault, yee which are ſpirituall, reſtore ſuch one with the ſpirite of meekeneſſe: conſidering thy ſelfe, leſt thou alſo bee tempted 71. b 12.

4. Let euery man proue his owne woorke: and then ſhall hee haue reioycing in him ſelfe onely and not in an other. 167. a 4.

5. Euery man ſhall bear his owne burthen. 167. a 2.

9. Let vs not bee weary of well doing, for in due ſeaſon wee ſhall reape. 587. d 25.

15. In Chriſt Ieſus auayleth not any thing; but a newe creature. 284. b 6.

Epheſians.

1. 4 VVE are choſen of GOD, before the foundation of the world. 638. b 4. 649 a 35.

13. Yee are ſealed with the holy ſpirite of promiſe. 651. a 52.

14. The holy Ghoſt is the earneſt of our inheritance 284 b 74.

17. God geeueth the ſpirit of wiſdome and correction, to haue knowledge of [...]im. 629 a 23.

18. God openeth the eyes of your vnderſtanding, that yee may know what the hope is of the calling, which God hath layde vp for you in heauen. 530. b 52.

2. 2. The prince that ruleth in the aire, which is the ſpirit that now worketh in the children of diſobedience. 25. a 12.

3. VVe were by nature the chyldren of wrath. 274. b 33.

4. God is rich in mercy. 596. b 56.

10. VVee are created vnto good workes. 2 [...]7. a.

14. Chriſt is our peace whiche hath made of both one, and hath broken the ſtop of the partition wal 815. a 54.

19. VVee are Citizens with the Sainctes, and of the houſhold of god [Page] 377. b 14.

3. 9. 10. The Gospell is a ſecret which hath bene hidde from the beginning in God, to the intent that the manifolde wiſdome of GOD might be knowne vnto principallities and powers in heauenly places by the church. 16. b 39. 220. a 7.

12. VVe haue boldneſſe, and entraunce with confidence by Chriſt. 651, a 52.

18. VVe muſt comprehend, what is the bredth, and length, and depth, and heighth 2 [...]0. b 53.

19. VVee muſt know the loue of our Lorde. 530. b 55.

4. 4. VVe are called in one hope of our calling. 584. b 11

13. Till we all meete together (in the vnitie of faith and knowledge of the ſonne of god) vnto a perfect man and vnto the meaſure of the age of the fulneſſe of chriſt. 660. b 19.

14. God gaue miniſters, to the end we ſhould not be wauering, and caried about with euery winde of doctrine. 354 b 43.

19. The Gentilles hauing loſt all feeling, haue giuen themſelues vnto wātones 19. a 28. 440. a 60. 472. a 13. 739. a 3.

14. Put on the new man, which after God is created in righteouſnes, and true holines. 673. a 55.

26. Let not the Sunne goe down vpon your wrath. 599. a 15.

30 Ye are ſealed by the holy ghoſt vnto the day of redemption. 651. a 55

32. Be ye courteous one to an other, & tēder harted forgiuing one another, euen as God for Chriſtes ſake forgaue you. 597. b 61.

5. 2. VValke in loue euen as Chriſt hath loued [...], and hath giuē himſelfe for vs. 597. b 64.

5. No couetous perſon, which is an Idolater, hath any inheritance in the kingdome of God. 591. a 40.

6. Let no man deceiue you with vain words: for for ſuch things commeth the wrath of God vppon the children of diſobedience. 91 b 24. 153 a 43. 364. b 19. 388. a 30. 580. b 29.

8. VValke as children of lyght. 474. b 33.

11. Haue no fellowſhip with the vnfruitfull workes of darknes, but euen reproue thē rather. 603. b 30.

25. Loue your wiues, as your own bodies. 8. b 21.

6. 5. 6. That maiſters and ſeruauntes know their maiſter is in heauen neither is there any reſpect of perſons with him. 61. b 25. 583. b 32.

12. VVe wraſtell againſt ſpiritual powers, and not againſt fleſhe and bloud. 18. a. 12. 18. b 58. 23. b 8.

16. By the ſhield of faith you may quench all the firie darts of the diuell. 282. a 43.

17. Take the helmet of ſaluation, and thet ſwoorde of the ſpirite, which is the woord of God. 31. a 18.

Philippians.

1. 15. 16. SOme preach chriſt through enuie and ſtrife, ſuppoſing to ad more afflictions to my bondes. 629. a 23.

21 Chriſt is aduantage to me, to liue, and die. 290. b 29.

22. VVhether to liue in the fleſh were profitable for me, and what to choſe [...] know not. 23. For I am greatly in doubt on both ſides, deſiring to be loſed, & to be with Chriſt which is the beſt of all. 24. Neuertheleſſe, to abide in the fleſhe is more needfull for you. 64 b 45. 118. b 39.

2 2. Fulfill my ioye, that ye bee like minded, hauing the ſame loue, being of one accorde, and of one iudgement. 249. a 28.

3. Euery man eſteeme another better then himſelfe. 557. a 42. Chriſt made himſelfe of no reputation, taking on him the forme of a ſeruaunt. 58. b 10.

10. At the name of Ieſus ſhould euery knee bow, both of thinges in heauen and thinges in earth, and thinges vnder the earth. 731. a 14. 481 b 53.

12. Make an end of your owne ſaluation with feare and tremblinge 135. b 16.

20. I haue no man like minded which is more care full for you then Timotheus. 618. b 38.

3 5. I am circumcized, and am of the kindred of Iſraell, of the Tribe of Beniamin, an Hebrue of the Hebrues 249. b 38.

20. Our conuerſation is in heauen. 377. b 14.

21. God ſhall chaunge our vyle bodies, that it may be faſhioned like vnto his glorious body, according to the working, whereby he is able euen to ſubdue all thinges vnto himſelfe. 142. a 2.

4 6. VVee muſt make our requeſtes with thankes giuing. 358. a 22

7. The peace of God paſſeth all vnderſtanding and preſerueth our harts and mindes. 6 [...]1. a 8.

12. I haue learned to be full, and to be hungrie, and to abounde, and to want. 376. a 48.

Colloſſians.

1. 5. OVr hope is layd vp in heauen 15. Chriſt is the Image of the inuiſible God, the firſt borne of euery creature 17. a 24.

16. In Chriſt were al things made which are in heauen, and which are in earth, thinges viſible and inuiſible: whether they be thrones, or dominions, or Principallities, or powers. All thinges, I ſay, were created, by him and for him. 16. b 39 & 17. a 35. & 81. a 38.

20. The good pleaſure of the father was, too reconcile by him all thinges to himſelfe, & to ſet at peace through the bloud of his croſſe, both the thinges in earth and the thinges in heauen. 81. b 3 [...].

28. VVe preach Chriſt. admoniſhing euery man and teaching euery man in al wiſedome, that we may preſent euery man perfect in Chriſt Ieſus. 87 b 16.

2. 3. All the treaſures of wiſedome and knowledge are hidde in Chriſt. 710. a 22.

14. In putting away the hande wryting, which was contrary to vs. 12. a 56.

9. In Chriſt dwelleth all the fulneſſe of the Godhead bodely. 370. a 6

17. VVhich are but a ſhadow of thinges to come, but the bodie is in Chriſt.

3. 1. 5. If ye be riſen with chriſt, ſeeke thoſe thinges which are aboue, mortifye your members which are on the earth, fornication, vncleanes, the inordinate affection, euill concupiſcence, and couetouſneſſe which is Idolatrie. 742. b 35.

3. VVee are deade and our life is hid with Chriſt. 60. b 17. 164. a 18. 164. b 22. 278 a 47. 3 [...]0. b 28. 443. a 43. b 45. a 36.

4. VVhen Chriſt which is our life ſhall appeare, then ſhall wee appeare with him in glory. 164. a 16. 164. b 25.

15. The peace of God muſt rule in our hartes. 259. b 15.

17. VVhat ſoeuer ye ſhall doe in word, or deede, doe all in the name of our Lord Ieſus, giuing thankes to God by him. [...]. b 2.

19. Husbandes loue your wiues, and be not bitter vnto them. 8. b 21

4. 6. Let your ſpeach be gracious alwayes, and poudred with ſalt, that ye may know how to aunſwere euery man. 291. a 50.

1. Theſſalonians.

3. 2. VVE haue ſente Timotheus our brother, & miniſter of God, and our labour fellow in the goſpell of Chriſt, to ſtabliſhe [Page] you and to comfort you touching your fayth. 618. b 39.

4. 8. He therefore that diſpiſeth theſe thinges, diſpiſeth, not man, but God who hath euen giuen you his holy ſpirite. 345. a 8.

5. 3. VVhen they ſhall ſay, peace and ſafetie, then ſhall come vppon them ſodaine deſtruction. 305. a 40. 393. a 61. 394. a 48. 417. a 10. 518. b 10 66. b 36. 682. a 10.

5. VVee are the children of light. 474. a 10.

1. [...]. Exhort one an other, and edifie one an other, euen as yee doe 70. a 17. 293. a 6.

17. Pray continually. 358. a 2 [...].

2. Theſſalonians.

[...]. 5. OVr afflictions are a token of the iuſt iudgement of God. 361. a 50.

6. It is a righteous thing with God to recompence tribulation too them that trouble you. 71. b 49. 182. a 5. 341. b 30.

7. And to you which are troubled reſte with vs in that day when the Lord ſhall ſhew himſelfe, from heauen. 71. b 46. & 137. b 40. 341. b 30.

2. 8. The wicked man ſhall bee reuealed, whom the Lord ſhall conſume vvith the ſpirite of his mouth, and ſhall aboliſhe with the brightneſſe of his comming. 276. a 26. 311. b 23.

9. 10. The comming of the vvicked man is by the working of Satan with al power & ſignes, & lying wō ders, and in al deceiuablenes, among them that periſh, becauſe they receiued not the loue of the truth 19. a 24 & 24. b 5. 241. b 23.

11. Therefore God ſhall ſende them ſtronge deluſion, that they ſhould beleeue lyes. 24. b 5.

3. 13. Be not wearie in well doing 587. b 25.

1. Timothee.

1. 16. FOr this cauſe vvas I receiued to mercy, that Ieſus Chriſt ſhould firſt ſhew on me al long ſuffering. 278. a 18.

2. 4. God vvill that all men ſhal be ſaued. 7. b 40.

3. 8. Hauing the miſterie of the fayth, in pure conſcience. 461. a 13.

4. 5. Euery creature is ſanctified by the woord of God and prayer. 9. b 26.

3. Godlineſſe hath promis, not onely of euerlaſting life, but of lyfe preſent. 72. b 58 568. a 36.

51. 21. I charge thee before the Lord, and the elect Angels, 298. b 22

21. Drinke no longer water, but vſe a little vvine for thy ſtomaks ſake 617. a 5.

6. 16. God onely hath, immortality 8. 1, a 3. & 141. a 49. 151. a 35. 733. b 54.

17. 88. 19. Charge them that are rich in this worlde that they be not hye minded, and that they truſt not in vncertain riches, but in the liuing god (which hath giuē vs aboundātly all things to enioy.) That they doe good, and be rich in good woorkes, and readie to diſtribute, and communicate, laying vp for themſelues in ſtore, a good foundation againſt the time to come, that they may obtaine eternall life. 6. b 17. 34. b 14. 386. b 61. 593 a 52.

2. Timothee.

2. 5. IF any man ſtriue for a maiſtry. he is not crovvned except he ſtriue as he ought to doe. 279. b 53.

22. Flee from the luſts of youth. 617. a 1.

3. 13. The euell men and deceiuers, ſhall vvaxe vvorſe & worſe, deceiuing, and being deceiued. 132. b 4.

16. Euery ſcripture is giuen by the inſpiration of God, and is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe. 70. a 43 251. a 11. 526. b 2.

Hebrues.

1. 3. THe Sonne is the brightneſſe of the glory, and the ingraued forme of the perſon of the Father. 17. a 24. 710. a 24.

14. Are they not all miniſtring ſpirites, ſent foorth to miniſter. 17. a 46. 486. b 42.

2. 14. That hee might deſtroye through death, him that had povver of death, that is the deuill. 25. a 30.

16. Ieſus Chriſt tooke not the Angels, but he tooke the ſeede of Abraham. 17. b 5.

18. Chriſt ſuffered in being tempted. 577 b 43.

4. 12. The woorde of God is a two edged ſvvoorde, and entereth through euen vnto the deuiding a ſunder of the ſoule, and of the ſpirit, and of the ioynts, and of the marow &c. 410. b 19. 437. a 55. 446. b 4. 474 a 4. 539. b 42.

13. All thinges are naked and open vnto his eyes with vvhom wee haue to doe. 149. a 6.

15. VVee haue not an hye prieſt which can not bee touched with the feeling of our infirmities, but was in all things tempted in like ſort, yet vvithout ſinne. 146. b 7. 577. b 43. 816. b 20.

5. 4. Aaron ought to offer for ſinnes. 816. b 1.

6. Thou art a prieſt for euer after the order of Melchizedech. 816. b 29.

6. 10. God is not vnrighteous, that he ſhould forget your woorke, and labour of loue, vvhich ye ſhevved toward his name, in that ye miniſtred to the ſainctes, and yet miniſter 71. b 46. 700. a 20.

12. Through faith, and patience, we inherite the promiſes. 564. a 48.

19. 20. VVee holde hope, as an Ancker of the ſoule, both ſure, and ſtedfaſt, and it entereth into that which is within the varle, whether the fore runner is for vs entered in, euen Ieſus that is made an hie prieſt for euer, after the order of Melchizedech. 233. a 20. 817. b 52.

8. 5. The giftes of the law ſerue vnto the paterne and ſhadovve of heauenly thinges. 13 b 28.

10. 11. 12. Sacrificators coulde not take avvay ſinnes by their ſacrifices: but Ieſus Chriſt after hauinge offered one ſacrifice for ſinnes ſitteth for euer at the right hand of God. 817. b 52.

9. 24. Chriſt is not entred into holy places made with hands, vvhich are ſimilitudes of the true ſanctuary: but is entred into very heauen, to appeare now in the ſight of God for vs 817. b 52.

10. 20 Chriſt through the vayle, that is, his fleſhe, hath prepared the way, by the which we haue boldnes to enter into the holy place. 227. b 25

31. It is a fearfull thing to fal in to the hands of the liuing God. 309. a 44. 590. a 5. 643. a 24.

35. Your confidence ſhall haue great recompence of rewarde. 564. a 48.

11. 1. Fayth is the euidence of things, vvhich are not ſeene. 421. b 26

4. By fayth Abell offered vntoo God a more excellent ſacrifice then Caine. 12. a 33

6. VVithout fayth it is vnposſible to pleaſe God &c. And that he is a rewarder of them that ſeeke him. 72. b 29.

7. Noe through the Arke condemned the worlde. 3. a 50.

9. Abraham aboade in the land [Page] of promiſe as in a ſtraunge countrie. 407. b 29.

17. By fayth Abraham offered vpl [...]aac. 12. b 12.

12. 5. 6. Diſpiſe not the chaſtening of the lord, neyther ſaint when thou art rebuked of him, for vvhom he loueth, he chaſteneth, and ſcourgeth euery ſonne that hee receyueth. 155. a 10. 771. a 60.

11. No chaſtiſing for the preſent ſeemeth to be ioyous, but grieuous: but afterwarde it bringeth the quiet fruit of righteouſnes 105. b 15.

12. Lift vp your handes vvhich hand dovvne and your vveake knees. 70. b 40. 486. a 52. 659. a 32. 767. a 61.

14. Follow peace vvith all men, and holineſſe, without the vvhich no man ſhall ſee the Lord. 603. b 41.

18. 19. Ye are notcōe vnto the moū tain that might be touched, nor burningfire, nor to blackenes, & darkneſſe, and tempeſt, and ſounde of a trumpet, and the voyce of vvoordes, which they that hearde it, excuſed themſelues, that the worde ſhould be ſpoken to them no more. 79. b 12.

19. Ye are not com to the ſounde of a trumpet▪ and the voice of words which they that hard it, excuſed thē ſelues, that the woord ſhould not be ſpoken to them any more. 754. a 4.

29. God is a conſuming fire. 395. a 30. 643. a 28.

Iames.

1, 4. PAtience muſt haue a perfect vvorke, that wee may be perfect and whole. 814. a 26.

5. If any lacke wiſedome, let him aske it of God. 343. b 3. 692. b 21.

6. 7. He that asketh in fayth, receiueth that vvhich he asketh: but he that doubteth, is like a waue of the ſea, toſte of the winde. 449. a 44. 651. b 26.

9. Let the brother of low degree reioyce that he is exalted. 677. a 12.

10 The rich ſhall vaniſh away, as the flower of the graſſe. 441. b 24.

11. The heat of the ſunne withereth all 441. b 29.

14. 15. Euery one is tempted, when hee is dravvne away by his ovvne concupiſcence, then when luſt hath conceiued, it bringeth foorth ſinne, and ſinne when it is finiſhed, bringeth foorth death. 569. a 55.

21. Receiue vvith meekneſſe the vvoorde that is graffed in you. 659. b 59.

1. 8. Thou ſhalt loue thy neighbour as thy ſelfe. 319. b 42.

10. VVhoſoeuer ſhall keepe the whole lawe, and yet fayleth in one point, he is guiltie of all. 186, b 50. 574. a 47. 575. b 23.

13. There ſhall bee iudgement mercileſſe, to him that ſheweth no mercy. 75. a 16. & 76. a 59. 328. b 13. 431. b 57. 585. b 48.

16. If any man ſay to the poore depart in peace, warme your ſelues, and fill your bellies, notvvithſtanding ye geue them not thoſe things that are needfull to the bodie, vvhat helpeth it. 585. a 61.

3. 1. Be not many maiſters. 541. a 4.

2. If any man ſinne not in word, he is a perfect man, and able to bridle all the bodie. 47. b 29. 251. b 18.

4. 6. God reſiſteth the proude. 246. b 42.

13. To day and tomorrovv vvee will goe into ſuch a citye, and continue there a yeare, and buye and ſell, and get gaine. 66. a 16.

5. 4. The hire of the labourers, whiche haue reaped your fieldes (which is of you kept back by fraud) crieth, & the cries of thē vvhich haue reaped, are entered into the eares of the Lord of hoſtes 610. b 4.

11. VVee counte them bleſſed which haue endured, you haue hard of the pacience of IOB, and haue knowen what end the Lorde made. 729. a 47. & 1. a 37. 359. b 25. 818. b 39.

13. If any amōg you be afflicted let him pray. 63. a 48. 376. b 14.

20. VVhoſoeuer ſhall conuert a ſinner ſhall ſaue a ſoule. 648. a 61.

1. Peter.

1. 2. VVE are elected according to the forknowledge of God vnto ſanctification of the ſpirit, to obey and to bee ſprinckled with the blood of Ieſus Chriſt. 652. b 67.

5. 7. 9. It behoueth that vve be ſorowfull in diuers temptations, that the tryal of our faith might be found vnto praiſe, honor, and glory, at the appearing of Ieſus Chriſt. 21. b 50. & 132. a 38.

The end of faith, is the ſaluation of our ſoules. 132. a 37.

7. The tryall of our faith is much more precious then tried gold. 164. b 53. 341. a 35.

17. It behoueth that we paſſe the time of our dwelling here in feare: for God iudgeth vvithout reſpect of perſons, according too euery mans▪ worke. 135. b 16.

18. 19. VVee are redeemed with the precious bloud of Ieſus Chriſte▪ and not vvith golde and ſiluer, 727. b 2.

24. All fleſh is as graſſe, and all the glory of man is as the flovver of graſſe. The graſſe withereth, and the flower falleth away. 441. b 25.

2. 2. As new borne babes, deſire the ſincere milke of the worde, that ye may grovv thereby. 294. b 21.

3. Condēnation ſhall not be ſlackened vppon thoſe that follow their vvickednes. 411. a 30.

3 7. Likewiſe ye husbands dwel vvith your wiues as men of knowledge &c. 8. b 21.

10. 11. If any man long after life and to ſee good daies, let him refrain his tongue from euill, and his lippes that they ſpeake no guile, let him eſchew euill and doe good▪ let him ſeeke peace, and folow it. 75. a 39.

14. Bleſſed are ye vvhen ye ſuffer for righteouſnes ſake. 554. a 34.

4. 11. If any man ſpeake▪ let him talke as the words of God. 130. b 52.

12. Thinke it not ſtraunge concerning the firie tryall, for the time is come that iudgement muſt begin at the houſe of God▪ and if it firſt be ginne at vs, what ſhall the end be of them which obey not the goſpell of God. 812 a 60. 812. a 16.

5. 5. God reſiſteth the proude, & giueth grace to the humble. 246. b 43

6. Humble your ſelues vnder the mightie hande of God, that he may exalt you in due time. 107. a 29. 154. b 55. 376. b 35. 699. b 15.

7. Caſt all your care vppon God: for he is carefull for vs. 211, b 18.

8. Your aduerſary the diuell as a roring Lion, walketh about, ſeeking whom he may deuour. 17. b 59 & 18 a 38. & 18. b 49. & 39. b 10.

2. Peter.

1. 9. HE that hath not the vertue is blinde. 536. a 50.

19. VVe haue a moſt ſure woord of the Prophets, to the which ye doe vvel, that ye take heed, as vnto a light that ſhineth in a darke place, vntill the day dawne, and the day ſtarre ariſe your harts. 335. b 19.

2. 4. God ſpared not his Angels that ſinned, but caſt them downe into hell, & deliuered them into chains of darkneſſe, to be kept vnto damnation. 217. b 47. & 60. b 38.

5. God ſpared not the old world, but ſaued Noe the eight perſon a preacher of righteouſnes, & brought in the floud vppon the world of the vngodly. 740 b 15.

1. Iohn.

9. IF we acknovvledge our ſinnes, god forgiueth vs them. 396. b 57

10. If we ſay vvee are no ſinners, we make God a lyar. 607. b 32,

2. 1. If any man ſinne, vve haue an aduocate vvith the father, Ieſus Chriſt. 333 b 45.

3. 1. VVee are called the ſonnes of God. 810. a 8.

2. VVee knovv that when God ſhall appeare, we ſhall bee like him, for we ſhall ſee him as he is. 39. b 3. 454. a 50. 733. b 57.

19. God is greater then our hart, & knoweth al thinges. 328. a 52.

20. For if our hart condemne vs, God is greater thē our hart & knovveth all things. 168. b 12. 473. b 10.

4. 1. Beleeue not euery ſpirit, but try the ſpirites whether they are of God. 609. a.

18. There is no feare in loue, but perfect loue caſteth feare. 529. b 25.

5. 14. This is the aſſurance that we haue in him, that if we aske any thing according to his vvill, he heareth vs. 119. a 14.

19. VVee know that vvee are of God. 130. b 20.

Iude.

1. 6. THe Angels vvhich kept not their firſt eſtate but le [...]t theyr ovvne habitation, he hath reſerued in euerlaſting chaines vnder darknes vnto the iudgement of the great day 17. b 47. & 60. b 38.

Apocalipſe.

1. 7. BEholde hee commeth vvyth cloudes, and euery eye ſhall ſee him: yea euen they which pearſed him through, and all kindreds of the earth ſhall wa [...]le before him, 615. b 22.

6. 16. And ſayde to the mountaines and rockes, fall on vs, & hide vs from the preſence of him that ſitteth on the throane, and from the vvrath of the lambe. 519. a 53. 644. b 44.

21. 23. And the citye hath no need of the ſun neither of the moon to ſhine in it: for the glory of God d [...]d light it, and the Lambe is the light of it. 474. a 17.

22. 5. And there ſhalbe no night there, and they need no candle, neither light of the ſunne: for the Lord God giueth them light, & they ſhall raigne for euermore. 474. a 17.

12. 10. Satan is the accuſer of our bretherne. 21. a 9.

FINIS.

¶ A TABLE OF THE PRINCIPALL MATTERS CONTAYNED IN THIS BOOKE.

[Page]

The firſt number ſignifieth the page: the letter. a. the firſt Collumne of the page, and b. the ſeconde Collumne: the laſt number, ſignifieth the lyne of the Collumne.

A.

A Belles ſacrifice accepted through faith. 12. a 33

Abraham a frayle man. 28. a 57.

Abraham a rich man. 7. b 28.

Abraham the father of the faythfull. 7. b 36.

Abrahams afflictions and tryals. 27. a 34. b 19. 320. b 39.

Achab.

VVhat a vvicked man Achab vvas. 23. b 54.

Aduocate.

Chriſt is the onely and ſufficient Aduocate of all men vnto God. 817. b 48.

VVhy men know not Chriſt to bee the onely aduocate and mediator. 818. a 41.

VVhy men haue made ſo many patrons and Aduocates. 816. b 40. 818. a 20.

Looke more in the word Mediator.

Aduerſitie.

VVhat things we terme Aduerſities 104. 28.

Aduerſities are Gods Archers. 323. b 13.

Aduerſities come of god, & becauſe of our ſinnes. 115. b 26.

No Aduerſitie happeneth but by Gods appointment. 361. b 35.

Great Aduerſitie maketh men forget themſelues. 55. b 87.

VVe muſt not thinke any aduerſitie to be to ſore, or grieuous. 56. b 26

VVe muſt not iudge men by their Aduerſities. 812. b 58.

VVhat cauſeth men to torment and martir themſelues in Aduerſitie. 35. a 56.

A difference betvveene Gods childrē and the Reprobates in their Aduerſities. 111. b 14.

The meane to be rid of Aduerſities. 721. a 3.

Our comfort in Aduerſities. 47. a 22.

Loke more in Afflictions, Chastiſements, Corrections, Miſeries, Puniſhmentes, Troubles, and ſuch like.

Adultery.

Looke more in Whoredome.

Affections.

Our Affections are blinde. 59. b 27.

Affections doe blinde our vnderſtanding and knowledge. 264. a 44.

The headineſſe and vnrulineſſe of our affections. 56. b 48. 286. b 14.

Hovv farre our affections make vs to ouerſhoote our ſoules when they ouer maiſter vs. 371. b 45. 565. a 1. 633. a 50.

How Affections ought to be repreſſed. 334. a 30.

Afflictions.

Afflictions are termed a Cup or drinking glaſſe. 110. a 25.

Afflictions and all misfortunes and plagues, are termed Gods vveapōs or Artillery. 770. b 1.

The ground and welſpring of al Afflictions. 91. b 39. 92. a 16. 96. b 16. 326. b 2. 328. a 42.

Afflictions are vniuerſall, both vpon good and bad. 154. a 49. 397. a 32. 771. a 47.

Afflictions are chaſtizment [...] to gods children, and puniſhments to the wicked. 103. b 35.

Afflictions come of Gods determinate forepurpoſe, and not of Sathans inſtigation, nor of caſualty. 23. a 20. 23. b 36. 136. b 27. 323. b 4.

Afflictions are ſent of God, and yet ſtirred vp dy Satan. 1. b 14.

VVhy Afflictions are ſaide to come by Satans procurement. 23. b 2. & 24. a 9.

Afflictions are ſent of GOD to the godly and vngodly, to two ſundry ends. 69. a 43. & 755. a 7.

Gods Afflicting of vs is not alwaies for our ſinnes. 698. a 49. & 642. a

The cauſes why God doth ordinarely Afflict men 567. a 44. & 813. a 1 37. d 34.

The proper and generall end of Afflictions 103. b 60.

Gods intent in Afflicting his choſen. 28. b 54. & 116. a 26. & 124. a 12.

The endes of Gods Afflicting of the faythfull. 33. a 10. & 101. a 49. & 103. b 14. & 104. b 34. & 89. a 44. 147. a 9. 11. 196. b 24. 247. a 7. & 508. b 13. and 639. b 2. & 702. b 40 & 719. b 20. & 720. a & 723. b 59. 729. b 3. & 771. a 19.

VVhy God Afflicteth the faithfull vvith diuers croſſes at once, or one after another. 29. a 42 & 29. b 13.

To vvhat end God Afflicteth thereprobates. 723. b 58.

VVherevnto Afflictions ſerue vs. 20. b 58. & 21. a 61. and 63. b 24. & 746. b 6.

Afflictions are medicines and ſalues 25. a 25. They driue vs to God, 97. a 46. They diſcouer Hipocrites. 21 a 56. & 21. b 60. They tame the pryde of our nature. 97. a 26. They kyll vyces. 21. a 58. They make menne know themſelues. 21. b 52.

The fruites of Affliction in Gods children. 97. a 48. & 790. a 30. & 791. a b & 792. a b

Afflictions are expedient for Gods children, & turne alvvaies to their ſinguler benefite and vvelfare, 23. b 36. & 63. b 39. & 105. a 37. & 109. a 3. & 304. b 37. & 642. a 40. & 658 a 11. & 719. a 10. & 720. a b 723. a 59. & 790. a 41. & 814. a 40. & 818 a 46. and 819. a b and 820. a

VVhy God Afflicteth our enemies 366. a 18.

Gods Afflicting of vs is alvvayes rightful, and muſt be ſo acknowledged. 23. b 21. and 35. b 42.

It is the proper and peculiar marke of Gods children to profite by Afflictions, 104. b 1

How we ought to behaue our ſelues in iudging of the Afflictions of others. 49. b 34. & 534. b 29. and 622. a 623. a b.

How vve ought behaue our ſelues in iudging of our owne Afflictions. 39. a 1. & 557. b 49. & 623. a 16. & 932. b 53.

How to iudge of Afflictions both in [Page] our ſelues and in other men. 340. a 4. & 814. a 5.

VVhat is to be done when God Afflicteth vs, but not for our ſinnes. 325. b 32.

The Afflictions of the godly laſt but for a time. 25. a 7. & 135. b 60.

VVhy our Afflictions indure long. 643. b 31. & 644. b

God Afflicteth vs not aboue our povver. 107. a 1.

God forſaketh vs not though he Afflict vs. 719. a 10.

God ſuſteineth vs in our Afflictions though wee perceiue it not. 649. a 25.

God ceaſeth not too loue vs though he Afflict vs. 152. b 18. and 154. a 41.

In the midſt of our Afflictions, God geueth vs ſome taſte of his mercie and goodneſſe. 62. b 54. & 147 a 33.

All men are not Afflicted a lyke. 27. a 11.

God wil puniſh ſuch as vexe the Afflicted. 372. a 17.

The Afflicted are not to be comforted nor delt withall after one ſort 352. b 53.

Afflictions are not alwayes ſignes of Gods vvrath. 28. b 19. and 73. b 4.

Hovv we may perceiue that god min deth good tovvardes vs vvhen hee Afflicteth vs. 720. b 35.

There is iuſt cauſe vvhy God ſhould Afflict men though they bee neuer ſo Godly. 632. b 16. and 633. b 57.

Gods deliuering and helping of the Afflicted muſt ſtabliſh our fayth. 818. b 40.

To be ſtrong in Afflictions, is not to be ſtubburne or ſenceleſſe. 325. a 15.

God neuer Afflicteth vs ſo much, but our ſinnes haue well deſerued it. 326. b 2. & 328. a 41.

Afflictiō prouoketh vs to impatiencie hovvbeit not of it own nature. 728. b 42. & 729. a 41.

The extremitie of the preſent Affliction bereaueth mē of their right vnderſtanding. 666. a 44. & 698. b 50. & 700. b 10.

Afflictions doe men no good, except God vvorke in their harts by his holy ſpirite. 720. a 36.

VVhy God driueth vs to repentance by Afflictions. 723. a 59.

VVhen God Afflicteth vs, wee muſt not looke what hee doth to other men. 287. b 56.

VVhy god putteth vs into the hands of the wicked, to bee puniſhed by them. 619. b 47.

Our only comfort in Afflictions. 145 a 59.

VVe muſte not faint in Afflictions. 27. b 31.

Afflictions are for Tryalles. 75. a 29.

The Afflictions of the godly are alvvayes bleſſed, and haue alvvayes a happy end. 88. a 33. & 88. b 59. & 106. a 10.

VVe muſt not looke to be priuie too Gods purpoſe in Afflicting men. 681. b 25.

It is not for vs to appoint the end of our Afflictions. 137. a 48. and 1 [...]9 16.

Mennes ſinnes are not to be meaſured by theyr Afflictions. 622. b 8.

VVe be loth to beare Afflictions. 135 a 20.

Afflictions are ſharpe and bitter to the fleſh. 48. a 61.

VVe muſt bridle both our tongues and our hartes in our Afflictions. 142▪ b 43.

They that will not know God and honor him at the preaching of his woorde or other inſtructions and warninges, muſt learne to knovv him by force of Affliction. 693. b 58. & 639. a.

It is to no purpoſe to bee deliuered from our Afflictions, except God be at one with vs. 690. b 10.

Age.

Age or Antiquitie muſt not preiudice thinges that are tightfull and neceſſarie. 618. a 24. and 618. b 34.

VVhat accompt is too bee made of Age in matters of religion. 295. a

VVhat maner of reuerence ought to be giuen vnto Age. 616. b 32. & 617. a & 618. a & b.

Old and Auncient men are meeteſt for gouernement. 618. a 56.

Auncient men are meeteſt to be preachers. 618. 25.

VVhat our middle and laſt Age is. 83. a 7.

Agreeableneſſe.

Agreeableneſſe betweene the hearte and our outwarde ſences. 4. a. 18. & 4. a 48.

Aire.

VVhy the middle roome or Region of the Aire is coldeſt. 734. b 10.

Allegories.

The Scripture muſt not bee dalyed with by transforming it into Allegories. 801. b 2.

Allegories muſt not bee drawen but out of the naturall ſence of a text. 801. b 5.

Almes.

VVhat the woord Almes importeth. 585. a 48.

VVherein Almes conſiſteth. 585. a 48

It is no Almes to geue to the poore except compaſsiō of hart go with it. 544. b 11.

Our Almes muſt bee giuen without delay. 586. b 16.

Almightineſſe.

VVhat maner of thing Gods Almightines is, and how it is to bee acknowledged. 677. a 30. & 806. a 30. & 807. a b.

VVhat is comprehended vnder the word Almighty. 151. b 28.

VVhat is to be thought or gathered of Gods Almightines. 671. a 56.

Gods Almightines muſt not be ſeperated from his righteouſnes. 147. b 45. & 635. a 55.

Gods Almightines and goodnes goe euermore togither. 672. a 53.

Gods goodneſſe, iuſtice, and vviſedeme muſt alwayes be ioyned in the conſideration of his Almightineſſe 638. a 46.

Mans frowarde miſconſtruing of Gods Almightineſſe. 670. a 31. b 28.

The miſconſtruing of Gods Almightineſſe into impatiencye. 806. a 43.

Gods Almightineſſe and his vvill, go alwayes together. 806. b 25. and 807▪ a 5.

VVherevnto Gods Almightineſſe is to be applyed. 806. b 51.

The fondnes of the papiſtes in dalying vvith Gods Almightineſſe, 807 a 11.

Alterations, Tourninges, or Chaunges.

All Alterations, and Changes in this vvorlde, doe come of Gods iuſte iudgment. 682. b 19.

The Alterations and Changes of the aire are not caſuall, but happen by Gods appoyntment. 737. b 7. and 740. b 60. and 745. b 5. and 773. b 14.

The Alterations of the aire are inſtructions to our vvelfare and ſaluation. 744. b 44.

Changes come of God and not of fortune. 284 a 19. & [...]16. b 3.

To vvhat end God ſendeth ſo many Alterations in the worlde. 744. a 11. & 745 b 1.

The Alterations and Changes of the aire are proofe of Gods maieſtie▪ [Page] prouidence and ſoueraigntie ouer all his creatures. 734. a 42 735. a b 738. b 18. 739. a b 748. a b 748. a.

The Alterations & Changes of the aire ſhall beare vvitneſſe againſt vs at the latter day. 744. b 25.

It behoueth vs to bee ſubiect to many Alterations and Change [...]. 568. a 60.

VVe muſt inure our ſelues to conſider the Alterations and Changes of the world. 549, b 38.

Angelles.

Angelles pitch their tentes about vs. 16. a 52. 26. a 45.

Angelles execute gods vengeance on the wicked. 16. a 55.

Angelles are not a whit the more out of Gods preſence for all their ſeruice which they dooe in the world. 16. a 55. 59.

Angelles doe not any thing of their owne ſelues. 16. b 30. 18. b 2.

Angelles are not ſubiect to the changes of this world. 81. b 54.

Angels come to accompt before god 16. b 47.

Angelles appeare before GOD. 16. a 47.

Angelles obey God willingly and naturally without any contrary inclination. 17. a 4. 17. b 10. 18. b 6.

Angels are euer before god. 16. b 48.

Hovv the Angelles are vaine and vnſtedfaſt. 81. a 1. 298. b 11.

Hovv they be immortall. 81. a 15. Looke more in immortalitie.

VVhy Angels be called powers, principallities, vertues, and highneſſes 16. b 37. 17. a 32. & 39 a 21. & 81. a 35.

The Angels doe guid vs to the prayſing and gloryfieng of God. 760. b 40.

VVhy Angelles are termed the children of God. 17. a 17. 33. 42. & 18. b 7. and 761. a 18.

The Angelles ſerue for our vvelfare 17. a 46. 26. a 60.

VVhy the Angelles doe ſerue vs. 17. a 46.

Aow Angelles may bee gloryfied of vs. 81. a 60.

VVhat perfection is in the Angelles. 81. b 22. 82▪ a 10.

VVherein the ſtedfaſtneſſe of the Angels conſiſteth. 81. b 34. 82. a 54.

The Angelles vvere not redeemed by Chriſt. 81. b 36.

Chriſt is the mediator of Angels, & vvhy. [...]1. b 39.

Anger.

VVhat Anger is allowable, & what not 644. b 2. 615. a b

Iuſt cauſes of Anger in theſe dayes. 615. a 49.

To relent or releaſe our Anger when we ſee our enemie in extreame miſerie, ought not to bee counted a vertue. 365. b 47.

Of Anſwering.

Haſtie Anſwering is to be eſchewed. 133. a 21.

Arcturus. 773. a 12.

Ariſtotles error concerning the eternity of the vvorld. 749. a 47.

Of Aſſes.

Of wylde Aſſes. 780. a 28. 780. b 15. 781. a 9.

How men ar in worſe ſtate then the wilde Aſſes. 780. b 10.

Aſshes.

Aſhes and duſte are not the true repentance it ſelfe, but onely ſignes of it 811. a 55.

Aſſurances.

Aſſurances that God giueth vs too come to him. 334▪ a 50.

Authoritie.

The Authoritie of men, and hovv far they be to be truſted. 301. b 55.

The meanes vvherby men climbe to Authoritie. 670. b 47. 675. b 38.

God dealeth not with vs by abſolute Authority as the popiſhe diuines haue ſurmized, but in vpright and iuſt in all his dealinges. 331. a 13.

B

Banquet and Banqueting.

Looke Feast▪ and Feasting.

Of Barking, and Byting.

VVe may wel Barke at God, but vve cannot byte him. 702. a 21.

Beaſtes.

The Beaſte Behemoth. 798. b 49.

VVhy the beaſtes are diſobedient vnto vs. 110. b 20.

The wylde Beaſtes doe teache vs our ſubiection vnto God. 743. b 40.

VVhy vve be bereft of our dominion ouer all Beaſtes whiche vvas giuen to Adam in his creation. 782. a 12.

God ſendeth vs to ſchole to the brute Beaſtes, and why. 785. a b 786. a 799. a 802. a 18. 804. a 33.

VVhy God keepeth and mayntayneth wylde Beaſtes in the worlde, ſince they bee not to doe men ſeruice. 742. a 49.

God reſerueth the Dominion or lordſhip of all Beaſtes to himſelfe. 778 b 32.

Gods woonderfull prouidence and vvoorking in the ingendring and bringing forth of Beaſtes. 777. b 15. & 778. a b.

Gods euident ſhewing of himſelf in the brute Beaſtes both vpon Sea and Land, is inough to condemn our ignorance and vnthankefulneſſe tovvard him. 801. b 10.

Beaſtes are reconciled to Gods children and how. 111. a 5.

Beleefe, and beleuing.

To Beleeue the Goſpell is no common gift. 312, b 35.

VVherefore the vvicked can not Beleeue 313. a 5 [...]

All Chriſtian Beleefe hath bin aboliſhed vnder the Pope. 449. a 58. Looke more in Fayth.

Benefites.

Gods Benefites are but our bane ſo long as we be at oddes with him. 690. a 59.

The remembrance of Gods former Benefites ought to comfort vs in our aduerſities. 58. a 3. 289. b 53. 724 a 60.

All Gods temporall Benefites are a vvarrant to vs of his fatherly good neſſe, and a calling of vs to ſoluation. 747. b 15.

How to receiue Gods temporall Benefites or blesſinges. 819. b 54.

Gods particuler and priuate Benefits are more neere and forcible prouoking of vs to thankefulnes and patience. 705. b 19.

The end of Gods Benefites beſtowed vpon vs in this life. 109 a 45.

The double vſe of Gods Benefites. 707. b 26.

Our prayers for the Benefites of this life ought to bee condi [...]ionall. 264 a 26.

The wicked enioy not Gods Bonefits by right of inheritance, but by vſurpation. 766. b 5 [...].

The Benefites that God beſtoweth vpon the vvicked, are to their damnation. 504. b 28.

VVhy God cutteth of his Benefites that he hath beſtowed vppon vs. 447. a [...]2.

Birdes.

VVe muſt be as Birdes vpon a bough to remoue hence at Gods pleaſure 549. a 5 [...].

Beeing.

Gods euerlaſting Being, and his vnchangeable righteouſnes are inſeperable. [Page] 671. a. 11.

God is vnknovven in his Beeing 16. a. 42. 795. b. 20.

Of Birth and Birth dayes.

Gods prouidence in mannes Birth. 58. b. 10. 777. a. 48.

The bleſſing or ſolemniſing of Birth dayes, vvith the originall & right vſe thereof. 54. a. 13.

The ſolemnizing of Birth dayes is good and profitable. 54. a. 48.

The examining of our Birthſtate, muſt leade vs to the conſideration of Gods prouident liberalitie, and to patience. 34. a. 6.

The Heathens opinion concerning the day of Birth. 53. a. 26.

VVhat Gods vvord teacheth vs concerning our Birth. 53 a 45.

The abuſing thereof both by the Heathen and Chriſtians. 54. a. 22.

Iobes vnthankefulnes in curſing the day of his Birth. 54. a. 14.

The remembraunce of our Birth, muſt teach vs humilitie and obedience vnto God 778. b. 41.

The prouerbes of the Heathen concerning mannes Birth, do ſauour of vnthankfulneſſe. 208. b. 54.

Of Bliſſing and Bliſſednes.

Bliſſing put ſometime for curſing. 14. b. 52. 15. b. 30. 38.

VVhat it is to bliſſe God, 15. b. 40. 35 a. 48.

Not to Bliſſe God, is all one as to curſe him. 15. b. 42.

VVherein our Bliſſednes conſiſteth. 455. b. 51.

Blaſphemy.

The readines of man to Blaſpheme God, and his ſlowneſſe to honour him. 56 b. 3. 14.

Blaſphemy with charging God vvith vnreaſonable dealing. 35. a. 60.

Blindneſſe.

VVe be vtterly Blind till God inlighten vs. 685. a. 8.

Naturall Blindneſſe excuſeth not men of ſinne. 684. b. 55.

VVhy God Blindeth the wiſemen, olde men, and men of authority. 620. b. 36.

VVhen men mingle mennes traditions with Gods ſeruice, he blindeth their rulers, aged men, and preachers. 620. b. 35.

VVhat a great plague it is to be Blinded of God. 335. b. 28.

Of Bringing vp.

Delicate Bringing vp of men maketh them to be vnpatient. 554. a. 42

Boldneſſe.

VVherein al our boldneſſe muſt be. 519. a 37.

Our ouer great Boldeneſſe is hard to be corrected. 525. a. 12.

Of Bringing foorth.

VVe can Bring foorth nothing but ſhrewd weedes. 551. a. 60.

Of Bowing.

Bowing of the body or knees. 33. a. 1.

Brotherly loue and Brotherhod.

Brotherly loue very gezon and rare novv adayes. 8. a. 13.

Brotherly loue behouffull to men, and acceptable to God. 8. a. 41.

Brotherly loue deſcribed in Iobes Children. 8. a. 11.

The name of Brotherhod teacheth vs to looke vp to God. 8. b. 2.

Bribery.

Bribery cōmeth to nought. 315. b. 30

Buriall and Burying.

The Godly are not the worſe for want of buriall, nor the vngodly the better for being buried. 516. b. 55.

Buriall is a looking glaſſe of the reſurrection. 516. b. 37.

Looke more in Funeralles.

Burthen.

The Burthen of negligent Parentes and houſholders. 14. a. 31. 15. a. 45.

Of Binding and vnbinding

Of Binding and vnbinding by the preacher. 645. b. 50. 647. a. 57.

The Preachers do not Bind and Vnbinde vvithout commiſſion from God. 648. b. 14.

Looke more in Preacher.

C

Cace.

Good Caces may not bee marred with miſhandling. 1. b. 40.

Cain.

Cains ſacrifice. 12. a. 32.

The complaint of Caine vvas blaſphemous. 113. b. 54.

Capping.

Capping and Curtſiing. 13. b. 13.

Careleſneſſe.

The inconuenience that commeth of Mens Careleſneſſe in this life. 84. a 49.

A warning to beware of Careleſnes, 681. b 57.

Ceremonies.

Ceremonies of the faithfull muſt be grounded vpon the expreſſe vvord of God. 12 b 24. 14. a 5.

Ceremonies are a ſufficient recorde to condemne all vnbeleeuers. 12. b 45.

Outvvard Ceremonies are not the ſeruice of God. 13. a 1. 13. b 23.

Mo Cerermonies in the Eaſt countreys than in theſe Countreys. 32. a 4.

Ceremonies of Heathen, Papiſtes, & vnbeleuing folke, are abhominable. 12. b 13. 13. a 42.

The ſigne and Ceremony vvith ou the thing ſignified is no diſcharge of duty. 50. b 25.

Ceremonies to what end & vſe they ſerue. 12. a 59.

The Papiſtes thinke God to be beholding to thē for their fond Ceremonies and churchſtuffe. 701. b 47.

The true vſe of outvvard Ceremonies in mourning. 323. b 54. 324. b 8. 29.

Mens deuiſed Ceremonies are likened to theeues Caues or Dennes. 260. a 40.

Charitie.

God tryeth our Charitie by the neceſſity of other. 542. b 26. 545. a. 30

Of Chaſtiſementes and Corrections.

Gods Chaſtiſements are alwaies ioyned with mercy 103. a 38.

VVe muſt not accuſe God of cruelty vvhen hee chaſtiſeth vs. 550. b 16.

Gods chaſtiſements preuaile not in all men. 754. a 54.

VVe ought to pray God to Chaſtiſe vs meaſurably, and what reaſonable Chaſtiſement is. 283. a 9.

VVe muſt diſpoſe ourſelues to receiue all Gods Chaſtiſementes. 568 a 17.

God is gracious vnto vs although he Chaſtiſe vs. 282. a 1.

The refuſe the Corrections that are put to vs, is to labour to quenche the light of Gods Spirite. [...]4. a 50.

The double grace that God ſhoweth vs in Chaſtiſing vs. 106. b 38.

Gods Corrections ſhould ſtirre vs to be more quickeſighted in eſpying our owneſelues. 354. [...] 5 [...].

[Page]VVhat becommeth of vs when God letteth vs alone vnchaſtiſed. 104. b 55.

Change, looke Alteration.

Of Children & Childhod.

Childrē muſt be hild in avve by their parents, euen after they be of full yeres of diſcretion. 10. a 20.

Children ought too bee an increaſement of loue betweene man and wife. 363. a 8.

The cockering of Children marreth them, and ſendeth them to deſtruction. 105. a 23.

The only Children of God are bliſſed howe ſo euer they fare in this world. 90. a 8.

None ſhall bee accepted for Gods Children, but ſuche as prayſe and magnifie him earneſtly. 761. b 3.

Children vtterly aweleſſe and laweleſſe in theſe dayes. 10. [...] 56. b. 40.

VVhy Children be diſobedient, and loth to be corrected. 10. b 20.

VVhy Children are ſayde too beare the ſinnes of their Fathers. 90. b 49.

The wel ruled deſire of hauing children. 55. a 30.

VVhat our Childhoode is. 83. a 7.

The inordinat deſire of vvorldlings to haue men Children. 55. a 11.

The puniſhment of that deſire. 55. a 20.

Chryſt.

Chriſte is Gods naturall and onely Sonne. 17. a 50.

Chriſt muſt be our refuge in al temptations. 21. a 19.

Ieſus Chriſt is the true loking glaſſe of Gods face. 146. b 12.

Chriſt accuſed vnto God in the perſon of Ioſua the high prieſt by Satan. 21. a 10.

The reigne of Chriſt. 76. a 28.

Church.

God had alwayes a Churche in the world. 3. a 24. 12. a 4. 12. a 23.

The Popiſh Church is the Diuels Synagoge. 648. b 48.

Circumciſion.

Circumciſion not alwayes a ſigne of Gods Couenant. 2. b 47.

Cloudes.

The Cloudes are called Gods Chariots, Pauillions or Pillers of his tents, and vvhy 735. b 1.

Coldneſſe.

Mennes Coldneſſe or towardlyneſſe in defending God and his trueth now adayes. 713. b 21.

Comfort and Comforting.

The true and vpright Comforting. 69. b 52. 70. a 23.

Tvvo things requiſit in Comforting, that is too ſay, Compaſſion and Comfort. 49. a 7.

The chiefeſt Comfort and relief that can be giuen to the Afflicted. 50. b 2.

None can Cōfort, Counſell or teach others wel, but ſuch as firſt are acquainted vvith their ovvne infirmities. 630. b 7.

The Croſſe of Chriſt and his reſurrection are our Comforts. 819. b 8.

They that will Comfort the afflicted and ſorrowfull, muſt bee pitifull them ſelues, and not churliſhe or vnkinde. 332. b 56.

How we ought to Comfort our ſelues out of the Scriptures vvhen we be afflicted. 333. a 32.

Hovve neceſſarie Gods Comforts are 297. a 8.

The true meane of Comforting and gladding others or ourſelues. 6 [...]0 a 32 651. a b.

All men are not to be Comforted after one faſhion. 318. a 7.

Commaundements.

The Cōmaundements of God are in ſeparable, and do al of them make but one rightuouſneſſe. 685. b 23. 686. a 46.

Looke more in Counſel, and in Lawe, and in Gods word.

Compaſsion.

Hovve farre Compaſſion extendeth. 124. a 44.

VVee ought to haue Compaſſion of the afflicted. 124. a 27.

He that hath no Compaſſion of the afflicted, hath no feare of god. 124 b 2.

If vve will haue God mercifull to vs, we muſt haue Compaſſion of our neighbours. 328. b 9.

Looke more in Almes, Mercie, and pitie.

Of Condemnation, and Condemning.

Two ſortes of healthfull Condemnation. 814. b 10.

VVee ſhould rather Condemne our ſelues than other men. 87. b 58.

The diuers ſortes of Condemnation vvhich God pronounceth vpon men. 814. b 6.

VVe muſt learne to Condemne our ſelues. 573. a 5.

God ſhould find alvvays in vs wherfore too Condemne vs if hee bare not with vs of his infinite goodneſſe. 565. b 3.

Confeſsion & Confeſsing.

The Confeſſion vvhich the ſcripture requireth of vs in reſpect of men. 602. a 23.

The true manner of Confeſſing our faultes. 602. a 20. 603. a b 809. a 1.

He that doth cōtrarie to that which Confeſſeth is double condemnable. 552. a 14.

The two cauſes why God will haue vs to confeſſe our owne giltineſſe and too acknovvledge his goodneſſe before men. 656. a 40.

The former Confeſſions of other mē in olde time, doe ſerue for our inſtruction and comfort. 656. b 3.

Conſcience.

A good Conſcience holdeth vs alwayes in ſtedfaſtneſſe. 131. a 47.

A Conſcience preſſed vvith Gods iudgement is alvvayes troubled & in an agonie. 139. a 13.

Conſtancie.

Conſtancie is perſiſting in goodneſſe and in eſchuing of euill. 20. b 1. 10

Conſtancie commended. 41. a 13.

Conſuming.

God can Conſume vs without any inferior meanes. 728. b 15.

Gods working in Conſuming nations without any apparant plague in the place where they dvvell. 728 a 31.

Of Contempt.

If any man be brought to Contēpt, let vs conſider that as much might befall to vs. 557. a 49.

Of Corruption.

The Corruption of mans nature, is the cauſe of Gods rigor. 105. b 44.

Our Corruptions are a bottomeleſſe pit. 79. a 40.

VVhence our Corruption commeth 300. b 10.

Of the Corruption of mans nature by originall ſinne. 274. a 10.

Of Couetouſneſſe.

Couetouſneſſe in all men generally. 33. b 16.

Couetouſneſſe is Idolatrie. 591. a 40

Counſell.

VVhen God bereeueth men of their wit and diſcretion, they can neuer receiue any good Counſell. 312. a 46.

The Papiſtica [...] difference betweene a Counſell and commaundement 597. a 19.

The daunger o [...]diſpiſing or neglecting of good Counſell or admonition. 15. a 21.

Countenance.

Looke Face.

Craftineſſe.

Of Craftineſſe againſt God, and his vvord. 294. a 1.

Of Creation & Creatures.

The right conſideration of our Creation ſerueth to abate the pride of all ſtates and degrees. 302. a 44.

If a man knevve the end of his Creation, hee would alwayes be deſirous to profit in knovvledge. 551. a 5.

VVee could not rule the leaſt liuing Creature on earth, if God giue vs not povver ouer it. 782. a 12.

Gods goodneſſe in ſubmitting and imploying his Creatures too our vſe and ſeruice. 745. a 1.

God ſheweth hmiſelfe ſo manifeſtly in his Creatures, as hee leaueth vs vtterly without excuſe of ignorāce if we honor him not. 235. a 16. b.

The increaſe and multiplying of all liuing Creatures come of Gods only prouidence. 778. a 1.

All Gods Creatures are mirrors and Images of his povver, wiſedome, rightuouſneſſe, and prouidence. 786. a 44. 787. a b. 801. a b 802. a b. 803 a b. 804. a b. 805. a b.

Al Gods Creatures as wel ſenceleſſe as hauing ſence, doe teach vs our obedience and ſubiection vntoo God. 745. b 53. 746. b 50. 778. a 48. 779. a b. 780. a b. 781. a b. 782. a b. 783. a b. 784. a b. 785. a b. 786. a b. 802. a 55. 803 a b. 804. a b.

Al the Creatures of God owe ſeruice too his children by right of their inheritance. 766. b 19

Cunningneſſe.

Cunningneſſe to ouerthrovv a good matter, is a hatefull vice before God. 132. b 59.

Of Curioſitie.

The vayne Curioſitie of men in ſearching Gods ſecrets. 60. b 42. 772. a 59.

God will not feede our fond Curioſitie. 525. b 1.

Of Curſing.

VVhat it is too Curſe God. 15. b. 30. 42. 53. & 35. a 37.

How horrible a thing it is too curſe God. 15. b. 30.

The Curſe of God is alvvayes vpon the vvicked in what proſperitie ſo euer they be. 514. b 44.

How men Curſe God to his face. 22. a 58.

VVee may Curſe the vvicked, and what is ment by Curſing. 88. b 10. 89. a 26.

D.

Of Dalying.

It is not for vs too Dally with God. 310. a 9.

To Dally vvith Gods vvord and raiſe vnprofitable queſtions and vaine diſputations in the handling ther of, is highe treaſon againſt God. 291. b 35.

Damnation.

Our Damnation ſhall be the greater if we amend not at Gods warning and chaſtizementes. 721. a 49. 722. b 13.

Darkneſſe.

The kingdome of Darkeneſſe. 196. a 23.

Dauid.

Dauids numbring of the people. 24. b 58.

Dauid was a frayle man. 28. a 57.

Dauid ouerſhootes himſelf through proſperitie. 30. a 54.

Dauids aduoutrie puniſhed. 37. b. 15.

Dauid a paterne of patience to al mē of honor. 554. b 22.

Dauncing.

Dauncing is a curſed mirth. 408. a 7

Day.

Our Day is ſufficiēt too make vs inexcuſable. 156. b 9.

VVhich are called the Dayes of the Lord. 466. b 51.

Deceiptes.

Deceiptes are worſe than open violence. 574. b 51.

Defence.

How needfull Gods defence is for vs 22. b 24. 30. b 55.

VVe neede not be afrayd ſo long as we be vnder the Defence and tuition of God. 805. a 7.

How needfull it is for vs to be Defended of God. 30. b 58.

Hovve farre we may Defend our ſelſelues. 98. a 3.

Gods Defending and protecting of vs is a corzie to Sathan and al the wicked. 19. b 32.

Gods Defence and protection, doe imbolden, incourage, ſtrengthen, vphold, and vvarrant the godly againſt all temptations, perils, and aſſaults. 19. b 35.

God vvill Defend vs no leſſe than he did the godly in old time. 20. b 32. 28. a 38.

Deliuering and Deliuerers.

Only God Deliuereth from aduerſitie. 109. b 8.

Gods deliuering of vs from any one aduerſitie or affliction muſt ſtrengthen vs againſt all other afterward. 818. b 39.

The vvickedneſſe of the Papiſtes in making many Deliuerers. 109. b 19

Deſerts and Deſeruing.

It is a renouncing of God for a man to truſt in his owne Deſertes. 594. a 44.

It is an Article of beliefe in Poperie, to ſay that men can earne or purchaſe heauen by their owne Deſeruings. 803. b 25.

God doth not handle menne in this preſent life according to their Deſeruings. 496. a 24.

Of Deſpayre.

Deſpayre muſt be taken heede of in aduerſitie. 51 b 6.

VVe muſt not Deſpayre nor [...]ee diſcouraged, though we ſlide back [...] oftentimes through infirmitie. 659. a 4. b.

The meanes too keepe vs from Deſpaire in time of afflictiōs. 152. b 11.

Of Death and Dying.

The Death of the perſecuted is a precious Death. 112. b 21.

The children of God ought to wiſh for Death. 66. a 36.

VVhat meaſure is to be kept in vviſhing for Death. 64. b 17.

Iob wiſheth amiſſe for Death. 118. b 35. 58.

In what reſpecte the children of God wiſh Death. 118. b 33.

In what reſpect woorldlings wiſhe Death. 118. b 54.

In what reſpect vvee may wiſhe for Death. 64. a 7.

The difference betweene the Death of the godly, and the death of the vngodly. 112. b 29. 347. b 56.

Dominiō ouer death belongeth only to God. 74. a 25.

VVhy Death is not deſired, but ſhū-ned of vs. 506. a 25.

VVe ought alvvayes to thinke vpon Death. 83. a 57.

The Death of the wicked is alvvayes forcible. 505. a 20.

There is no reſt for the wicked in Death. 61. a 5.

[Page]All men muſt neeedes die. 84. a 16.

Of preparation to Death and cherefulneſſe in dying. 85. a 44.

VVe draw continually vnto Death. 83. a 45. b 8.

VVhat is is to Die without wiſdome 85. b 5.

It is for our profite too Die betimes. 112. a 61.

It is not lavvfull to ſeeke Counſell at the dead. 157. a 48.

VVhether the Dead know vvhat we do in this life. 290. a 36.

VVho be the Dead. 488. b 49.

In man of himſelfe there is nothing but Deadlyneſſe. 141. a 58.

Deuotion.

Our ovvne Deuocions and fancies driue vs▪ backwarde, from God. 458. b 53.

VVhat the Papiſtes call Deuotion. 458. b 40.

From vvhence Popiſhe Deuotions ſprang. 436. a 61.

Duties of diuers ſortes.

The Dutie of all Superiors. 14. a 12. b 9. 17. 31. 630. b 52. 676. b 2.

The Dutie of ſuche as are in authoritie. 14. a 53. b 36. & 582. b 25.

The Dutie of ſuche as are of meane degree. 677. a 20.

The Dutie of Miniſters, Preachers, and Teachers. 14. a 60. b 44. & 70 a 27. 71. a 54. 627. a 37. 628 a 17.

The Duty of men in proſperitie. 22 a 31.

The Dutie of olde folkes that are ignorant. 619. a 1.

Dutie of Parents. 14. a 28. b 31. 59. & 302. a 35.

Dutie of Rich men. 6 a 58.

Dutie of hoſholders. 14. a 30. b 32.

The Dutie of Offenders. 50 a 52.

The Dutie of a true Chriſtian. 70. a 13. b 49.

Our Dutie towardes the afflicted. 49 a 9. 50. b 1.

Our Dutie towards ſuch as are wrōgfully oppreſſed, 718. b 39.

Of Difference.

It is God that hath made and ſet the ſundrie Differences and Diuerſities betvveene all things. 799. a 18 801. b 24.

Of Diſcerning.

Howe to Diſcerne a right meening mynd. 684. b 29.

VVe Diſcerne not that which belōgeth to our ſoules, bicauſe wee are too much wedded to this preſent life. 551. a 33.

A marke to Diſcerne Hipocrits from Gods children. 73. a 5.

How greatly it is for our behooſe to Diſcerne God from his creatures, and vvhat inconueniences inſue of the contrarie. 715. a 32.

Diſorder.

The Diſorder of things in this vvorld impeacheth not Gods rightuouſneſſe. 703. a 34.

VVhy God ſuffereth things too bee Diſordered in this worlde. 703. a 50.

Of Diſpleaſing of God.

VVhen we Diſpleaſe God it is al one as if we proclaimed warre againſt him. 771. a 21.

Vnaduiſed Diſpleaſing of God muſt be eſchued. 56. a 20.

Aduiſed Diſpleaſing of God is monſtrous. 56. a 30.

Of Diſputing with God.

The cauſe why men Diſpute vvith God and thinke his iudgementes ſtrange. 678. b 32.

Of a Diſſembling.

It is not lavvful for Chriſtians in any wiſe to diſſemble. 503. b 21.

They that Diſſemble other mens euill doings are as giltie as the offenders themſelues. 698. b 2.

Diuinitie.

Popiſh Diuinitie. 215. b 11. 292. a 15.

Popiſhe Diuinitie hath two partes. 292. a 15.

Doctrine.

Gods Doctrine muſt not be corrupted vvith mingling or diſguiſing.

Al Doctrine that tendeth to the glorie of God muſt be helde for good and holie. 714. b 26.

VVhereat the Doctrine of God beginneth to be vaileable in vs. 488. b 50.

The naturall office of good Doctrin 520. a 44.

VVee muſt aſſure our ſelues that the good Doctrine which God ſent vnto vs for our welfare, commeth from heauen. 573. b 40.

VVhy God hath fitted his Doctrine to our capacitie. 636. b 10.

All good Doctrines muſt be receiued without queſtioning. 129. a 41.

The perſon that bringeth vs the Doctrine of God, ought to be receyued vvith reuerence. 715. a 10.

Al they that do not ſubmit thēſelues to the Doctrin of ſaluation, fight againſt God. 410. b 53.

The faithfull muſt trie all Doctrines before they conſent to them, and the touchſtone too trie them by. 628. b 20. 631. b 3.

Looke more in Preachers, Teachers, Scriptures, Gods worde.

Of Doubting.

Euen the perfecteſt and faithfulleſt men doe ſometimes fall intoo Doubt of Gods prouidence. 700. a 51.

The Doubting of the faithful is ioyned with quietneſſe 66. b 56.

Though we▪ ſee death preſent before our eyes, yet muſt we not Doubt. 563. b 30.

The leaſt Doubt or grudge that we receiue againſt Gods rightuouſneſſe is blaſphemie. 654. a 1.

No aduerſitie muſt make vs Doubt of God. 535. b 31.

Of Drawing.

The meanes whereby God Draweth vs too him are his feare and loue. 532. b 9.

Two cauſes for the which god ought to Dravve neere vntoo vs, for our cuſtodie and maintenaunce, and for our chaſtiſement. 276. a 50.

Duſt.

VVhat is ment by caſting of Duſt vpon mens heades. 50. a 42.

Looke more in Aſhes.

E.

Eagles.

The nature of Eagles. 786. a 32. b 36

Proofe of Gods mightie power and wiſedome and prouidence in the nature of Haukes and Eagles. 786. a 28. & 787. a b.

The diligence of the Eeagles in ſeeking their pray, bereueth vs of excuſe if vvee be ſlothfull in ſeeking the foode of our ſoules and the heauenly life. 787. b 42.

Eares.

To vvhat end & vſe our Eares ſerue. 661. b 14. 662. a 15. b 1.

VVhat is ment by Gods opening of our Eares, and howe hee doth it. 720. a 8.

Earth.

The Cituation of the Earth and the vvonderfull vvorkmanſhip therof 758. b 14. 759. a b. 760. a.

A double meaſuring of the Earthe. 769. a 22.

The Earth is a looking glaſſe to beholde Gods mightie power and wiſdome in. 760. a 37.

Gods mightic power and wiſedome [Page] vttered in the creatiō of the earth prouoke vs too praiſe him. 758. b 14. 759. a b 760. a

Edifie and Edifying.

VVhat Edifying is. 293. a 4.

Two principall partes of Edifying. 292. b 42.

Our words ought to be profitable & edifie. 291. a 51.

The readieſt way for the Miniſters to Edifie the people. 487. b 20.

Howe man is ſaide to be Edified. 318 a 37.

Election.

The enemies of Election 253. b 55.

Elephant.

The nature and properties of the Elephant. 799. a 9.

Enemy.

Our deadly Enemies do oftentimes profit vs more than our freendes. 555. a 13.

VVhy God ſometime ſheweth him ſelfe our enemie. 268. a 46.

How to withſtand thoſe tentations, when God ſeemeth to be our Enemie, and to ouerlade vs with afflictions. 360. b 12.

End.

All thinges are to bee iudged by the End wherevnto they tend. 38. a 8.

Enuy.

VVhy men doe Enuy and ſpyte one another. 715. b 20.

VVhy we ſhould not enuie the proſperitie of the wicked. 396. a 28.

VVhy wicked Princes and great perſonages Enuy good and vertuous men. 716. a 11.

Errour.

He that doth not withſtande all Errours and wicked opinions, is a traytour to God. 502. b 31.

Eſau.

Eſau and his linage accurſed. 2. b 49

Eſtridge.

The nature and properties of the Eſtridge. 783. a 37.

Of Eſtridges. 780. a. 52.

Euill.

There commeth a double profit only by abſtayning from dooing of Euill in reſpect only of ſome perſon. 538. b 13.

He that is hardned in Euill doth ſcof at all Religion. 564. b 30.

All occaſions of Euill muſt be eſchued. and how. 40. b 50.

VVith what mynde wee muſt finde fault with Euill and condemne it. 133. b 55.

Of eſchuing of Euill, and how to do it. 5. b 6.

Examine.

VVhy God examineth vs ſo ſtraitely in this world. 712. a 25.

Example.

Each mans Example is an inſtruction and edifying to other. 656. a 51

Of Excuſing.

Excuſing of mennes ſelues by other folkes. 15. a 36.

VVe ſhall not be Excuſed by alleaging that euery man doth as wee do. 539. b 24.

Eyes.

It is impoſſible for vs too open our Eies without conceiuing ſome offence againſt God. 571. b 37.

Too what end our eyes were made. 579. a 29.

Ezechias.

Ezechias ouerſhootes himſelfe through proſperitie, and is reproued for it. 30. a 44.

F.

Fauor.

Gods fauor is not to be eſteemed by the preſent proſperitie. 336. a 33.

Our ſtate is curſed in all thinges, ſo long as wee bee not ſure of Gods Fauor. 652. a 40. 653. a b.

To haue God Fauorable, wee muſt ſeke him without hypocriſie. 224 a 17.

The moſt certaine experience of god his Fauor is in aduerſitie. 508. a 50

The onely eaſe in our miſerie, is too haue God fauorable to vs. 121. a 1.

God ſemeth ſomtimes to withdraw his Fauor from the godly, & why 546. b 40.

The Fauour of a man auileth vs nothing in bearing out of our ſinnes 75. b 38.

Face or Countenaunce.

VVhat is ment by the Face or Coū tenaunce of God. 587. b 37.

Gods Countenaunce is the comfort and welfare of the faithfull, and the terrour and deſtruction of the vnfaithfull. 796. b 12.

VVhat is ment by Gods hiding of his Face from vs. 687. b 37. 688. b 26.

Fayle.

God ſuffereth men too Fayle vs, that wee might the better reſorte vnto him, or elſe that hee might humble vs. 363. a 22.

Faire.

VVhatfoeuer is Faire or good vnder heauen, it turneth vs away from our God, wheras it ought to lead vs to him. 571. b 1.

Faultes and Faultineſſe.

It is for our welfare too haue our Faultes diſcouered and rebuked. 680. a 38.

The lothneſſe of men too acknowledge or confeſſe their Faults. 654 b 25.

The beſt things in man are alwayes mingled with ſome Faultineſſe. 566. b 2.

Other folkes faults muſt teach vs too take heede to our ſelues. 696. b 2.

It is impoſſible for vs to know al our Faults. 574. b 4.

Though it be a yong childe that telleth vs our Faults, yet is he a meſſenger of Gods ſending. 542. a 36.

Fayth and Faythfull.

Faith muſt be grounded vpon the expreſſe word of God. 12. a 34.

The nature of Fayth. 370. a 39. 501. b 58.

Fayth is an vncorruptible ſeede. 178. b 7.

Faith ouerruleth our affections. 259 b 10.

VVherein Fayth ſheweth it ſelf. 798. a 28.

The Faith of Gods children is well eſtabliſhed in true lowlyneſſe. 195 a 17.

Faith cā not continue without patience. 31. a 21.

The confirmation of our Faith. 708. a 30.

The chiefe exerciſe of the Faithfull. 449. a 18.

The Faithfull muſt alwayes go forewarde in the knowledge and practizing of Gods doctrine, and not ſtand at a ſtay. 660. b 30. & 661. a 6

One chief Article of the Fayth of the Papiſtes. 552. b 15.

VVherein the Faithfull differ from the Faithleſſe in this life. 338. a 9.

God will woorke continually in his Faithfull ones. 561. b 9.

The ſtate of the Faithfull in this world. 278. a 38.

The Faith, ſimplicitie and obedience of the Papiſts. 628. a 23.

God dealeth with men according to the meaſure of Faith, which he giueth them. 27. a 19. b 21.

Feare.

The Feare of God, what it is. 5. a 19. 293. a 14.

The feare of God comprehendeth al Religion, ſeruice, and worſhipping of God. 5. a 33.

Feare and wiſdome, two ſtayes of earthly kingdomes. 246. a 10.

It is no wōder though ſuch as feare God be ſubiect to ſclaunders. 556. a 8.

VVe can neuer feare God aright, on leſſe we know him as he is. 532. a 29.

The feare of God ought to teach vs to ſhunne euill. 532. b. 37.

The feare of God is the ground of true vertue, and of all good lyfe. 4 b 30. 50.

The difference betwene the feare of the godly and the vngodly. 348. b 56. 394. a 20.

The deafe founde of Fearefulneſſe that affriteth the wicked. 305. a 51.

The meanes not to be afraide out of meaſure. 284. b 60.

How profitable it is for vs ſometime to be put in Feare. 349. a 8.

VVe muſt not only Feare men, but ſpecially the Heauenly Iudge. 539. a 30.

Vnder this word Feare, Iob compre, hendeth all the anguiſhes that we can feele, either from God or men 560. b 55.

They that ſtand not in feare of God, are inforced to ſtand in Feare of his creatures. 745. b 9.

VVhen a man is once grounded in the feare of God, al his other imperfections are borne withall at Gods hand. 813. a 20. 814. a b.

Feaſt and Feaſting.

Feaſting is good of it ſelfe. 8 a 34. 9. b. 59.

Feaſting, and the ende and vſe of Feaſtes. 8. b. 35.

Feaſtes haue alwayes ſome diſorder. 8. b 40.

Feaſting full of vaine talke. 9. a 1.

The Feaſting of the worldlings and wicked ſort. 9. a 19.

Feeding and foode.

Seeing that God Fedeth and preſerſerueth our bodies, he wil much rather Feede and preſerue our ſoules 777. a 23.

Seeing that God feedeth the beaſtes & foules of the aire, he wil much more feede the faithfull. 776. a 53.

Men muſt not deſpiſe the foode of their ſoules. 550. b 32.

There is in man a double feeling and conceyuing. 535. a 44.

Although men ſhut their eyes, yet doth god make them to feele him in their conſciences. 736. a 30.

To feele no grief or remorſe of conſcience, is the extremeſt of al miſeries. 739. a 2.

Flattery and Fattering.

The aptneſſe of man to flatter himſelfe in his ſinnes. 93. a 50.

Mennes ouerweening in flattering themſelues, and the remedy there of. 790. b. 30.

VVe muſt not flatter our ſelues in our euill doings, how faire colour ſoeuer we haue to alledge. 792. a 30.

He that flattereth himſelfe, renounceth God. 596. a 59.

He that flattereth the wicked, ſheweth that he hath no truſt in God. 479. b 54.

The curſedneſſe of flattery. 336. a. 21.

Figures.

Figures themſelues muſt ceaſe, & yet the ſubſtance of them be reteined ſtill. 11. a 51.

Fooles and Folie.

VVhat is ment by the woord foole. 87. a 53.

VVho are fooles. 89. b 1.

The foly of wiſe worldlings. 521. b 53

Our firſt leſſon in Gods ſchole, is to become fooles 522. a 54.

How we may iudge of fooles. 89. b 8

Forbearing.

The reprobates gaine nothing by Gods long forbearing of them. 690. a 5.

Looke more in Sparing and Suffering.

Forget.

VVhat is ment by forgetting God. 159. b. 40.

VVe muſt not forget our ſelues whē God ſpareth vs. 567. b. 53.

VVe ſoone forget what ſo euer wee learne at a ſermon or in the ſcripture. 540. b 22.

How God is ſaid to forget vs. 281. b 31.

Forgiue and Forgiueneſſe.

It belongeth alonly to God to forgiue or to puniſh ſinners. 689. a 3.

Gods free mercy is the cauſe and foundation of the forgiueneſſe of our ſinnes. 647. b 40. 649. a 50. 689 a 28. b 31.

Forgiuenes of ſinnes commeth onely by the preaching of the Goſpell 648. b 38.

Gods forgiuing of our fins is as a raizing of vs vp from death. 656. b 58

To what ende God forgiueth vs our ſinnes. 653. a 32.

The way to eſcape Gods heauy hād, is to ſeeke forgiueneſſe of our ſinnes. 680. a 28.

The opinion of Papiſtes concerning Gods forgiuing of ſins. 689. a 28.

Frayelty.

Our frayelty is ſet foorth in the perſon of Iob. 135. a 42.

God ſpareth vs becauſe of our fraielty. 140. a 20.

Our fraielty muſt bee ſet before our eyes in our prayers. 140. a 28.

Our fraielty muſt bee mentioned in our praiers, with humility. 140. a 42.

VVhy the Scripture telleth vs that God pitieth vs in reſpecte of our fraielty. 140. a 53.

In prayer to alledge our own fraielty and abiectneſſe is acceptable to God. 267. b 11.

Frendshippe.

No frendſhip but among the godly. 8. b 1.

Looke more in Brotherly Loue.

Freewill.

VVhy the Papiſtes imagin a freewil, 791. a 23.

The papiſtes ground of freewill, 224 b 32. 257. a 39. 684. b 48.

The eſtabliſhers for freewill, and their reaſons. 253. b 25. 254. a 54.

A briefe ouerthrowe of freewill. 522. a 43.

Frowardneſſe

Our vntowardnes and frowardnes make God rougher to vs than he would be. 33. a 15.

Funeralles.

Funeralles and Tombes that are ouer ſumptuous, are a kinde of reſiſting God and nature. 33. b 27.

Fight.

Mannes greateſt fight is againſt him ſelfe and his own vices. 279. b 53.

G

Gate.

VVhat is ment by Gate. 90. b 58.

VVhat is ment by falling downe i [...] the Gate. 90. b. 54.

Generalneſſe.

Generalneſſe of ſinne is no excuſe of ſinning. 20. b. 1. 19.

Giftes.

The Giftes of the minde, and al ſciences, trades and handicraftes, come of God and not of nature. 619. a 18.

To what ende GOD beſtoweth his Giftes of grace vppon vs. 619. a 44.

The Giftes which God giueth, muſt be communicated to our neighboures. 14. a 7. 373. a 50. 377. a 44.

Gods Giftes ought not to ſerue too any vaine glory. 373. b 55.

The Giftes that God giueth vs muſt make vs the earneſter in glorifiing God. 13. b 59.

The deſpiſing of GODS Giftes in men, redoundeth to the iniury of God himſelfe. 301. b 21.

In Iobes time he that had excellent Giftes, was reuerenced of the whole people. 552. b 57.

God doth and may iuſtly at his pleaſure both giue and take away. 33. a 60.

VVee ſhall pay dearely for GODS Giftes, if they be not beſtowed as they ought to be. 544. b 34.

VVe muſt not bee proude of GODS Giftes in nature or otherwyſe. 797 a 33.

It is a hard matter for a man not to abuſe God his Giftes. 568. a 46.

The more Gods Giftes are, the more are the afflictions and trialles of them that haue them. 320. b 27.

Glory and Glorify.

VVherein Gods Glory conſiſteth. 235. b 47.

God giueth vs cauſe to Glorifie and praiſe him euen in our troubles and afflictions, how boiſterous ſo euer he ſeeme to vs. 25. b. 10.

VVe can not Glorify God in our aduerſities, except we be perſwaded that they be for our Saluation & welfare 699. b. 8.

The meane to Glorifie God aright. 630. a 27.

God neuer ceaſeth to giue vs cauſe to Glorifie him by dooing vs good. 705. a 5.

Men ought not to glory in their preſent greatnes. 61. b 6.

Of the Glory of this world. 350. b. 44

God.

VVhat is comprehended vnder the word God. 151. b. 28.

God applyeth himſelfe to vs after all faſhions, to the intent to winne vs 753. a. 37.

God enuieth not any mannes vertuouſneſſe or weldoing. 715. b 36.

God neuer failith vs at our need. 109. a. 21.

God is not bound to vs, but we wholy to him. 27. a 23. 701. b 35. 803. a. 34. 804. a b.

God is the fountaine of all equity & right. 151. a 11.

God is not affectioned a [...] men are. 701. b 36.. 703 a 30. 715. b. 14.

God is not like vs, neiger hath he any part of our nature in him. 701. b 26. 702. b 32. 715. a 35.

God is vnchaungeable, and a true perfourmer of his promiſes. 28. a 37. and 60.

God is likened to earthly Princes. 16 b. 31.

God is openly ſhewed in the perſon of his Sonne. 11. b 43.

God is vnpartiall. 716. b 42.

God knoweth better what it is meet for vs, thā we our ſelues do. 30. a 5.

God knoweth ourwayes and reckeneth our ſteppes. 574. a 15.

God knoweth what is meet for our triall without Sathans counſel. 20 b 54.

God laieth not more vppon vs than we be able to beare. 25. b 20.

God muſt haue the prayſe of our worldly welfare, and of all other thinges. 22. b 60. 33 b 48.

It is againſt Gods nature, to deale roughly or to bee angry with vs. 726. a 40.

God neuer reiecteth ſuch as come vnto him vnfaynedly. 156. b 32.

God ſerueth his owne tourne by Sathan and the wicked, and yet the euil remaineth ſtill in them. 24. b 50. 36. a 41. 37. b 25. 38. a 2.

God and Sathan worke both in one act, but yet to contrary endes. 38. a 12.

God neuer ſuffreth good men to periſh. 158. b. 12.

GOD tourneth euill into good towardes his choſen. 25. a. 25.

Gods apparell or clothing 795. a 49.

VVhat is ment by Gods arme. 795. b 18.

Gods bearing and forbearing of vs is of his own free mercy. 711. b 54.

VVhat it is to be written in GODS Booke. 350. b 40.

Gods concealing of thinges from our knowledge, is for that our capacity is not able to conceiue thē. 636. a 24.

Gods doinges are incomprehenſible to vs, furtherforth than he liſteth to reueale them vnto vs. 36. b 44.

A compariſon betweene God and vs to abate our pride in finding fault with Gods doinges. 692. a 38.

God doth not any thing that is not reaſonable and righufull. 35. a 60. 38. a 35.

GODS euerlaſtingneſſe compared with the ſhortneſſe of our lyfe. 763. b

Gods goodneſſe towardes vs 17. a 44 25. a 25.

Gods goodneſſe in giuing ſeaſonable weather. 775. a 33.

GODS goodneſſe in humbling himſelfe to our capacity, both in his doctrine and in his workes. 16. a. 30. b. 29. 18. b 22 35. 39. a 50. 528 a 35. 736. b 3. 768. a 35.

Gods goodneſſe extendeth it ſelfe euen to the wicked. 766. a 38.

GOD ſheweth his goodneſſe towardes vs at all tymes. 508. a. 50.

VVe muſt repoſe our ſelues vppon Gods goodnes as Iob did. 560. b 5.

Howe wee ought to conceiue the goodneſſe and power of God, & beleue in him. 369. a 18.

Gods intent in vſing goodneſſe toward vs. 33. a. 14. 740. a 28.

How vnmindfull we bee of GODS goodneſſe in any of our aduerſities. 740. a 21.

GODS grace is not to be meaſured by that that wee ſee 156. a 50.

Gods grace is the only ſtay and repayrer of all thinges. 83. b 43.

VVhereof it commeth that wee bee deſtitute of Gods grace and holy ſpirite. 28. b. 6.

The papiſtes knowe not what grace is. 447. b 55.

VVee muſt goe ſtill forward ſtill in Gods ſchole and not ſtand ſtill at a ſtay 805. b 55.

Gods ſoueraignty one [...] man and all other his creatures. 1. a 15. and 27. 8. a. 41. 16. [...]30. 24. a 33. 34. a 38.

VVherevnto the conſideration of Gods ſoueraignty leadeth. 96. a 12.

GODS ſpirite raigneth aboue the order of nature. 619. a 17. 620. a b 730. a b.

The woonderfull alteration that Gods ſpirite woorketh in mennes hartes. 817. a 58.

Gods wil is the rule of al righteouſnes 682. a 50.

GOD ſheweth an incomprehenſible wyſedome euen in the baſoſt and ſmalleſt thinges. 772. a 16.

GODS woorde is not heard of it ſelfe, but by reaſon of our dulnes 18. b 30.

GODS woorde muſt not be forbidden to bee redde of any man 18. b 27.

GODS woorde and trueth are diſhonoured when it is put to an euil vſe. 2. a 35.

VVith what mindes, men doe commonly heare and reade GODS woord. 714. a. 31.

VVhy GOD ſendeth his woord vnto vs. 304. b 40.

[Page]It is beſt for vs, that God haue his ele vppon vs. 147. a 53.

The way to come vnto God 260. b 31.

VVe cannot bring any thing to God to pleaſure with all. 701. b 40. 702 a 20.

How God ſheweth himſelfe vnto vs 174. a 25.

The thinges that are in God can not be deuided the one from the other 151. a. 18.

VVhy the Scripture termeth GOD our Buckler, Sheeld, wall, trench, Rampire, Bulwarke, Tower, Fortreſſe. 22 b 44.

VVho ſo euer ſetteth hym ſelfe agaynſte GOD, ſetteth himſelfe againſt al right and equity. 151 a 33

Looke more in the Titles of Almightyneſſe, Afflictions, Benefites, Beeinges, Chaſtizementes, Defence, Face, Goods, Gouernement, Giftes, Glory, Hotyneſſe, Honour, Iuſtifie, Iuſtice, Iudgements, Knowing and Knowldge, Lawe, Loue, Liberality, Maieſty, Magnifie, Prouidence, Powers, Rightuouſneſſe, Soueraignty, Trueth, will, Wiſedome, Workes. Woord. &c.

Gouernment & Gouerners.

The maintenaunce of Gouernment, common weales, and eiuill pollicy, is an euident proofe of GODS prouidence. 718. a 12.

VVhy wicked Gouerners are too bee honored and obeyed and how.

The ſtate of Gouernment commeth of God, and to what end it is ordeined. 674. b 25.

VVhy God ſuffereth wicked Gouerners and Officers. to raigne ouer vs 671. a 19. 688. b 47.

The demeanor of Princes, Gouerners & Iuſticers in theſe daies. 718 a. 56.

Commonly the worſt and wickedſt haue the Gouernement of thinges in this world. 670. b 46.

It is meete that God ſhould Gouern vs. and that we ſhould followe his holy will. 572. a 30.

Earthly Gouernours haue neede too be put in minde of their dutie. 671 a 24.

VVicked Gouerners are to be rebuked by the Preachers. 675. a 39.

VVhy men are put in ſubiection and thraldom vnto Gouerners. 780. b 53.

All inferior meanes of Gouernment, are but inſtruments & ſeruauntes of Gods ſoueraign dominion. 671 b 19.

God is not only the maker, but alſo the continuall and alonly Gouerner of all thinges. 670. b 20. 671. b 6. 749. a 36. 778. b 7.

Gods almighty power in Gouerning all thinges, is an inuincible and peremptory proofe of his righteouſeneſſe. 670. b 41. 672. a 40.

God Gouerneth, guideth and directeth al thinges by his prouidence, notwithſtanding the manifolde troubles & diſorders in the world 713. a 1. & 716.

How GOD Gouerneth the worlde. 438. b. 22.

Godly.

Godly folke muſt alwaies reſiſt euil. 20. b 1.

Godly folk are afflicted more roughly then reprobates. 28. b 54.

The honour that God doth vs in giuing vs grace to be Godly, and to ouercome Sathans aſſaultes. 19. b 10.

God ſometime clotheth the Godly with the ſpoyle of the wicked. 515. a 44.

Looke more in Faithfull.

Goſpell.

The Goſpell is a cleare loking glaſſe wherein vvee ſee God face to face. 370. b 10.

The doctrine of the Goſpell belongeth to al ſortes of men, both wiſe and ignorant, learned and vnlearned, high or lowe 660 a 59.

The doctrine of the Goſpell can not be attained to by mannes natural vnderſtanding. 619. b. 10.

The cauſe why the Goſpell is preached. 627. b 5.

The chief end of the Goſpel. 645. b 36

The ineſtimable benefite and treaſure of the Goſpel, and of al Godly comfort. 645. a 55. 646. a 6. 648. a 32.

The ſingular priuiledge which God giueth to thoſe Countryes where his Goſpell is preached 646. b 35.

In the Goſpell we haue infinite treaſures of wiſdome and knowledge 552. a 53.

The cōmon manner of mens knowing of the Goſpell. 661. a 27.

VVhy the world hateth the Goſpell, 474. a 60.

Good and Goods.

VVe muſt do Good to ſuch as haue no meanes to recompence vs. 545. b 39.

God giueth vs his Goods, to the inintent we ſhould relieue our Brethren with them 586. a 30.

It is an vntolerable vice for a man to truſt in his Goods. 591. b 2.

None of the Good turnes which are done in the worlde, are done freely. 542. a 45.

Grudging or murmuring.

To murmur or Grudge againſt God for afflicting vs, is as much as too iuſtify our ſelues aboue him, or to make ourſelues more righteous than he, 613. a 36.

To Grudge againſt GOD in afflictions is a priuie and indirect blaſpheming of him. 699. b 28.

To Grudge at the proſperity of the wicked or at the diſorder of things in the world, is a blaſpheming of God. 666. b 6.

All that Grudge or pleade againſte god ſhalbe confounded. 680. b 40

Looke more in Impaciencie.

Ground.

The falſe Ground that Iobes friends tooke in reprouing him. 522. a 6.

H.

Hande.

It is not poſſible to withſtand or eſcape the Hande of God. 770. b 10.

Iob ſheweth that when we be helde vp by the Hand of God, we haue as it were a ſtrong corde to holde by. 559. a 38.

The faithfull that are preſſed by the Hand of God, haue a terrible anguiſh. 564. a 60.

There is no other ſafety for vs but the hope of ſuccour at Gods hand 561. a 50.

Happie.

Mans Happineſſe is not to be encloſed within this preſent lyfe. 504. b 41.

The faithfull are more Happy in aduerſity then the faithleſſe in proſſperity. 510. b 19.

Happineſſe.

A difference betweene the Happines of the Children of God, and the children of this world. 448. a 13.

How we ſhal Iudge man to be Happy. 510. b 55.

Hart.

VVhat this woord Harte importeth. 223. b 10.

The ſtubburneſſe and hardneſſe of mans Hart. 288. b 43.

Hart burning. 73. b 42.

Heauen.

How the Heauens are not cleane before God. 299. a 41.

Gods mighty power and wiſedome vttred in the creation of the Heauens and in the order of the Skyes prouoke vs to praiſe him. 760. b 15.

Hayle.

The ingendring of Hayle. 770. a 21.

VVhy Hayle is engendred in the aire. 734. b 13.

Heauineſſe.

tis good reaſon Cod ſhould caſt vs into heauineſſe, ſeeing we abuſe his benefites ſo ſhamefully. 568. b 55.

Hell.

VVhat is ment by Chriſtes going dovvn into Hell. 566. b 57.

Helpe.

Men can not liue vvithout many Helpes. 782. b 5.

All the Helpes and ſuſtenaunces of Manslyfe, do come of Gods meer prouidence. 782. b 9.

It is onely Gods office too Helpe the diſtreſſed, and to diſappoint the wicked of their purpoſes. 95. a 17. b 13. 99. b 30.

VVe can not conceaue after what manner GOD helpeth vs. 563. a 22.

If God giueth vs vvherewith, he bindeth vs out of hand to Helpe ſuch as want, 544. b 25.

There is none of vs which hath not neede of anothers Helpe. 544. a 60.

VVhy GOD ſometyme delayeth his Helpe though we pray vnto hym. 357. b 60.

VVe muſt iudge of God hys Helpe, according to euery momente of time. 562. b 52.

How Gods aſsiſtance or Helpe is too be meaſured 111. a 27.

VVhy GOD Helpeth vs not at our need. 703. a b 704. a b 705. a b 706 a b 707. a b 708 a b.

VVhat vvayes God vſed to Helpe the oppreſſed. 98. b 45.

Of Hearing and Harkening.

Men muſt firſt Hearken before they ſpeake, and learne beefore they reach. 696. b 21.

VVe muſt giue eare to the godly and learned, and Heare them. 540. a 16.

VVee muſt not thinke it ſtraunge though God trye our faith by not ſeeming to Heare vs. 563. b 17.

The cauſe why a godly man can not be receiued and heard. 540. a 4.

It is a deſpiſing of the Spirit of God, when vve vouchſafe not to Heare a mau that may profit vs. 540. a 35

Hereſies.

The cauſe of Hereſies and erroures. 532. a 14.

Hypocriſie.

Hipocriſie deſcribed. 4. a 54.

Hipocriſie cannot be hid from Gods eye. 149. a 50. 183. b 21.

Hipocriſie muſt be ſhunned. 101 a 2.

Hipocrites haue forgotten God. 159. b 32.

VVho be Hipocrites of harte. 722. a 45.

Meennes fooliſhe Hipocriſie in cloking their ſinnes before God, and their lothnes to haue them rebuked. 679. a 50.

Our lyfe ſhall neuer be vvell ruled, ſo long as there is any fainedneſſe or Hipocriſie in vs. 813. a 48.

Hipocriſie and pride keepe vs from humbling our ſelues before God, and from confesſing our faultes before men. 656. a 23.

Adam the firſt beginner of Hipocriſie. 585. a 40.

Hipocrites can praiſe God in proſperity. 21. a 52. 22. a 5.

Of Hipocrites. 315. a 38.

Hipocrites grudge againſt God in aduerſity. 21. a 53. 22. a 10.

A marke to know Hipocrites by. 71. a 20.

Hiſtories.

GODS vvil is that wee exerciſe ourſelues in Hiſtories. 375. a 54.

Iobes Hiſtorie was a thing done in deed and not deuiſed for inſtruction only. 3. a 6.

To vvhat intent the Hiſtory of Iob was written. 1. a 15. 2. b 14. 53. 28. b 10.

Holyneſſe.

Holyneſſe beginneth within vs. 3. b 35.

True Holyneſſe deſcribed. 20. a 25.

A paterne of all Holyneſſe. 556. b 22.

The vertue of Holywater. 48. a 30.

Honour.

Of giuing titles of Honor vnto men, 626. a 18.

VVho ought to be honored and honorable among vs. 89. b 27.

The meane to attain to true honour praiſe, or glory. 630. a 40.

VVhy God aduaunceth men to Honor, and their duty. 630. a 12.

It is a naturall thinge for ſuch as haue beene in Honour to be vnable to beare their owne defacing. a 13.

The free maintaining of Gods truth is no impeachment of any mans Honor. 627. b 2.

Such as honour and reuerence the vvicked ar to be abhorred as dogs 78. b 50.

The right Honouring of God, what it is and vvherein it conſiſteeth, and hovve it is too bee done. 71. a 33. 116. a 45. 710. b7.

The Honour that GOD requireth conſiſteth not in Ceremonies. 175. b 23.

He Honoureth God that imbraceth his promiſe. 111. a 41.

Looke more in Seruice and woorſhippe.

Hope.

Hope of a better lyfe. 59. b 30.

Of Hope for hereafter. 102. a 23.

Hope ought to continue to the end. 284. b 37.

VVe ought to Hope in God beyond Hope. 368. b 33.

The cauſe why we bee ſo eaſely driuen our of the right way, is want of Hope. 710. b 35.

Horſes.

A proofe of Gods mighty power in the nature of Horſes. 785. b 5.

GODS goodneſſe ſheweth it ſelfe, in that Horſes are tamed and ſubdewed to our ſeruice. 786. a 5.

Houſe.

VVe muſt not builde ourſelues houſes by guile, but according to the goods that God hath giuen vs. 515 b 50.

Humility or Lowlyneſſe.

VVhat true Humility or Lovvlyneſſe is. 596. a 7.

Humility the mother and roote of all vertue. 411. a 51.

Humility or Lovvlvneſſe is a moſte acceptable Sacrifice to GOD. 596. a 1.

God vvill admit no counterfet Humility. 793. b 4.

The Papiſtes Humility. 238. b 9. 793. b 8.

An exhortation to Humility and repentance. 709. b 12.

Meanes to bring men to Humilitie. 92. b 34. 93. b 10. 779. a 23. 780. b 31. 781. a b 782. a b 783. a b 784 a b 785. a b 795. a 30. 796. a b 797. a b 798. a b 799. a b 800. a b 801. a b 802. a b 803. a b.

Hyde and Hyding.

Our Hydinge of our faultes from [Page] the worlde ſhall not auaile vs before God 689. a 23.

VVee muſt take heede, that in condemning other men, vve hide not our owne faults. 542. a 20.

Though God hide himſelf from his ſeruants at the firſt, yet hee neuer forgetteth them. 564. a 44.

There is no Hiding of our ſelues frō God, for all things muſt come to accompt before him. 678. b 45.

Hynde.

The properties of Hynds. 777. b 34.

I.

Idiot.

An Idiot that hathe no reaſon is a miror of our nature. 521. a 8.

Ignorance.

Men can not iuſtly pretend any excuſe of Ignorance. 577. a 10. 722. a 19.

Mens Ignorance reproued. 694. a 51

The Ignorance of the heathen men is wilfull, and much more of the Chriſtians. 6 [...]5. a 10.

God ſheweth himſelfe ſo manifeſtly in all his workes, as we cannot excuſe our ſelues by Ignorance 785. a 55.

Our ovvne vvilfull Ignoraunce maketh vs bold to carpe at Gods doings. 785. b 23.

VVilfull Ignorance ſerueth to condemnemen, and not too excuſe them. 721. b 32.

The innumerable varietie of Gods vvonderful works, leaueth vs with out excuſe of Ignorance, if we gloriſie him not. 780. a 1.

Mans miſalledging of his ovvne frailtie and Ignorance. 1. a 40. 12. a 20

Image.

VVe are the Image of God. 83. b. 20.

Immortalitie.

From whence the Immortalitie of the ſoules proceedeth. 141. a 47. b 10. 673. b 55.

The Immortalitie of Angels proceedeth from God. 141. a 54.

Impatiencie.

VVhat Impatiencie is. 343. a 46.

The cauſe of our Impatiencie. 116. a 31 635. a 5. 668. b 25. 793. a 54.

Impatiencie doth not vtter it ſelfe commonly at the firſte brunt of aduerſitie. 22. a 46.

It is not for man to be Impatient by ſtriuing againſt God, or too finde faulte with his doings. 786. a 49. 801. b 19. 804. a 60. 805. a 6.

VVhen God afflicteth vs, vvee muſt be watchfull, that vvee turne not aſide vnto impatiencie: and vvhy. 728. b 45. 531. a 26.

Impatiencie is a robbing of God of his right, and a making of ourſelues equall vvith him. 635. a 43.

Our grudging or pleading againſte God through Impatiencie, ſhall not auaile vs at all. 725. b 16.

VVho ſo euer is Impatient, rebelleth againſt God. 729. b 36.

The leaſt Impatiencie in the vvorld, is a defying of God, and a condē ning of him to bee vnrightuous. 793. a 38.

There is not a worſe thing; than too grudge at Gods dooings through Impatiencie, and why. 694. b 52.

To bee Impatient in aduerſitie, is a blaſpheming of God, a taking vpon vs to be Maiſters and controllers ouer him, and a condemning of him to be vnrightuous. 152. a 38 033. a 15. 634. a 8. 694. a 2. 695. a 3. 793. a 38. 794. a b.

The inconueniences of Impatiencie in aduerſitie. 85. b 60.

The iuſt fruite and reward of Impatiencie. 751. b 55. 755. a 36. 756. a b. 757. a 15. 788. a 52. 789. a b. 790. a 793. b 38.

Inferiour meanes.

God can worke our ſaluation vvithout Inferiour meanes. 677. b 54.

VVhy God vſeth the Inferiour meanes in ſauing and preſeruing his faithfull ones. 678. a 38.

God needeth not theſe Inferioure meanes to preſerue the faythfull. 677. b 22.

Infirmities.

God knoweth our Infirmities better than our ſelues. 566. a 29.

Iniquitie.

Iniquitie doth nowe ſo ouerflowe, that they which bee moſt ſhameleſſe, are moſt valiant. 539. a 52.

Looke more in Sinne and in Wickedneſſe.

Inquiſitiue.

VVe muſt not be too inquiſitiue of Gods doings. 687. b 34. 688. a 43. b 38.

Looke more in Seeke and Search.

Intent.

The good intent of man is nothing worth without Gods direction. 48. b 12.

The good Intentes of the Papiſtes. 666. a 30.

Inuentions.

Mens ovvne Inuentions muſt bee ſhunned. 86. a 46.

Mens folie in preferring their owne Inuentions before Gods vvorde. 92. b 34

Iob.

Iob was a frayle man as vve be. 28. a 35. 56.

Iob mainteining a good caſe miſhandleth it, and his friends mainteyning an euil cace, handle it wel 1. b 56. [...] 2. b 34. 814. a 13.

Iob ſeemeth contrarie to himſelfe, but is not. 533. a 35.

Iob was rightuous, being compared with other men. 187. a 38.

Iob liued in this world as it vvere an Angell of God. 570. a 29.

Iob liued after the time of Abraham 3. a 30.

Iob condemned of vvickeeneſſe, bycauſe hee had not beene patient inough. 714. b 50.

Iob is bliſſed of God in all thinges. 7. b 55.

Iob ſhevveth that the reproches whiche men did vntoo him, touched him to the heart. 660. a 17.

Iob renoumed among the people of Iſraell. 2. b 25.

Iob and Dauid tvvo mitrours of patience, faith, and hope. 561. b 4.

Iobs name interpreted. 3. a 3.

Iobs antiquitie. 2. b 2.

Iobs richneſſe. 6. a 34.

Iobs faulte. 663. a 58. 699. a 2. 813. a 59

Iobs conſtancie in eſchuing euill, & doing good. 20. b 11. 30. b 27.

Iobs ſoundneſſe in Religion, and vprightneſſe of life. 2. b 11. 59.

Iobs vertuouſneſſe and humilitie. 6. a 45. 7. a 45.

Iobs vertuouſneſſe is a condemnation to the whole lande where hee liued, yea and to all vnbeleeuers and vvicked liuers. 3. b. 53. 4. a 7. b 12. 6. b. 35. 20. b 4.

Iobs friends torment him, vnder. pretence of comforting him. 1. a 59. & b 30.

VVhy Iobes vertuous and vpright life is repeated. 20. a 3.

VVhy Iob is ſaide to haue vvithdravven himſelf from euill. 40. a 1.

VVhy God afflicted Iob. 205. a 6.

VVhy ſome men haue ben of opinion, that this booke of Iob was a deuiſed portraiture of patience, and not a playne ſtorie or thing done. 27. a 4.

Ioy.

The Ioy of the worlde, is a turning [Page] away from God. 510. [...]. a.

The cauſe why the loye of this world is curſed before God. 509. b 50. & 61.

All men deſire Ioy. 509. b 47. Looke more in Mirth.

Of Iudging & Iudgement.

Gods Iudgements are executed both vpon good and bad. 24. b 32.

God hath alwayes left ſome records of his Iudgements in this life. 375 a 51.

Men muſt bee Iudged by God, and not take vpon them to Iudge him 731. a b.

God reſerueth the Iudgement of mens ſinnes to himſelfe. 681. a 41.

Gods Iudgementes are not alwayes apparant▪ 515. a 48.

Hipocrites do ſcoffe out Gods iudge ments. [...]01. a 13.

How God Iudgeth. 168. b 35.

No Court can ſaue the wicked from the Iudgement of God. 394. a 56.

It belongeth only to God too Iudge whether we be good or euill. 576. a 27.

God executeth not his Iudgements in this world, ſo that nothing bee out of ſquare. 337. b 26.

God beginneth Iudgement at his owne houſe▪ 812. a 14.

God his Iudgements muſt not lie as it were buried, and neuer too bee ſpoken of. 573. b 46.

It is common too the beleeuers and vnbeleeuers, to Iudge of things in this world. 521. a 39.

Difference betweene the manner of Gods Iudging, and the maner of worldly Iudges. 681. b 19.

Mans corrupt Iudgement. 90. a 29.

Haſtie Iudgement condemned. 88. a 1. 371. a 8.

Haſtie Iudgement is treaſon to God 400. b 58.

The cauſe that men Iudge vnaduiſedly of Gods works. 756. b 15. 763 a 24. 768. a 10.

VVee muſt not Iudge of Gods doings at the firſt ſight. 710. b 33.

VVee ought too wiſhe for nothing more than to be Iudged at Gods handes: eſpecially if we haue recourſe to his mercie. 333. b 18.

God doth not execute his Iudgements to the view of the eye. 464 b 32.

Men muſt not thinke to cōprehend Gods Iudgementes in their owne braine. 520. a 45.

VVee muſt not Iudge of thinges by their outward apparance. 719. a 61

The meanes too ſeele our ſinnes aright, is to think vpon Gods maieſtie, and Iudgements. 92. b 45.

Howe we may be diſcrete Iudges of the chaſtiſements of God. 68. b 43

VVee muſt not Iudge of men according to Gods handeling of them in this preſent life. 75. a 51. 355. a 7. 534. a 41. b 14.

The way to conſider aright of Gods Iudgements. 402. b 11.

Howe too behaue our ſelues againſt that tentation, when men giue a wrōgful Iudgement of vs. 353. b 15

VVhat it is to fulfill the Iudgement of the wicked. 724. b 42.

VVherein Iobs friends failed in iudging of him. 511. a 20.

God executeth his Iudgements ſwiftly, and ſpeedily. 681. b 22. 682 a 19.

Iuſtice.

Gods Iuſtice is knowne two wayes 179. a 6.

Iuſtice conſiſteth of two partes. 181. b 49.

The rightfulneſſe of Gods Iuſtice, in puniſhing and chaſtiſing. 686. a 5

Howe menne doe falſely meaſure Gods Iuſtice. 166. a 2.

Some mainteiners of Gods Iuſtice, bring in free will. 166. a 59.

VVe muſt not alwayes ſeeke the execution of Gods Iuſtice in this world. 518. a 43.

The Papiſts know not Gods Iuſtice. 194. b 35.

The corruption of Iuſtice among men. 716. b 42.

None ſhal euer execute Iuſtice duly, except they vſe the ſword againſt the wicked. 547. a 47.

A note for ſuch as are in office of Iuſtice. 545. a 37. b.

Iuſtify.

VVhy the Scripture vſeth the worde Iuſtifie. 646. a 46.

How God is Iuſtified by vs. 614 a 47

He that Iuſtifieth himſelf, condemneth God of vnrightuouſneſſe. 793. b 54.

He that Iuſtifieth him ſelfe, fighteth againſt God. 169. b 1.

To giue any token that wee Iuſtifie the wicked, and like of their euill caſe, is a wilfull renouncing of God. 502. 54.

It is to no purpoſe to bee well liked or Iuſtifyed of the world, excepte God allow of our doings. 329. a 31

The performing of the law were not ſufficient too Iuſtifie vs, if God ſhould deale with vs actording to his perfect rightuouſneſſe. 451. a b

The meane too bee Iuſtified before God. 300. b 45

Iuſtification.

The cauſe why mencan not receiue the Doctrine of free Iuſtification. 659 b 44.

Papiſts can not bee perſuaded of the Iuſtification of Faith. 167. a 23.

K.

Keeper.

VVhat is ment by this word Keepet 148. b 52.

Kill.

They that fordoe or Kill thē ſelues, do it as it were in deſpite of God. 273. a 19.

Kinred.

Kinred and alliance among men, make a double band of loue. 365. a 7.

King.

The higheſt King muſt haue brotherhood with the pooreſt ſhepeheard. 554. b [...]0.

The excellenteſt thing that a King hath in him ſelf, is that he is a mā. 554. b 9.

VVhy, and howe God is King and Iudge of the world. 675. a 42. b 43

Knit.

God hath Knit men togither to help one another, or at the leaſt, to pitie, and haue compaſſion one of another. 363. a 1. 42.

Knowing & Knowledgd.

VVhat is ment by Gods Knowing of men, 743. a 45.

Knowledge puffeth men vppe with pryde. 95. b 32.

Our Knowledge in this worlde can be but in part. 636. a 2.

VVe can Know no more than God liſteth to reueale vnto vs, & why hee reuealeth things but in part as yet 635. b 27, 636. a b.

It is not for vs too deſire too Knowe more than God vttereth vnto vs. 772. a 30. 773. a b 774. a b 803. b 60

VVee muſt not couer to knowe any further of Gods doings, than hee reuealeth to vs. 803. b 60.

VVhat manner of Knowledge wee haue of God, and where hee is to be loked vpon. 733. b 22.

Howe God is to be knowne aright▪ 93. b 53.

God can not be Known or comprehended in his Maieſtie. 733. b 11.

The meane to attaine to the knowledge of Gods works. 807. b 53.

VVe cannot knowe God to our benefit, except he inlighten our harts by his holy ſpirit. 742. b 33.

We muſt ſtriue to know ſuch things [Page] as may edifie vs in the fear of God. 525. b 20.

VVe muſt not preſume to haue any other knowledge than God hath giuen vs. 522. b 14.

The ſlenderneſſe of our Knowledge and how we may ſpeake well & allowable. 695. b 1.

The heathen men Knew God ſufficiently to their condemnation. 741 b 46.

VVhy wee ought to knowe God aright. 94. a 47.

VVe ought to know God truly. 93. b 13. 36. & 52.

The puniſhment for not Knowing God aright. 93. b 40.

VVe ought to haue a double knowledge in our ſelues. 143. b 38.

Krye.

Howe the yong Rauens are ſayde to Krye vnto God. 776. b.

The Krying of the faythleſſe is but a howling and roring without any truſt in God. 563. a 3.

The puniſhment of thoſe that giue no [...]are when the poore Krye. 543. b 54.

Our verie ſinnes themſelues Kry out vppon vs before God, though no man elſe do. 686. a 59.

Keyes.

The Popes chalenging of the Keyes of Heauen. 648. b 17.

L.

Laddes.

The braue Laddes of the worlde are like wodden pictures. 510. a 57.

Lavve.

That God is the Lavve giuer and the Iudge, are things that go ioyntly together. 576. a 49.

VVhy God in his worde vſeth many termes to expreſſe his Law thereby, as ordinances, ſtatutes, decrees iudgements. 266. a 50.

Gods Lavve is a ſufficient, perfecte rule whereby too liue a good and godly life. 203. b 41.

The Lawe and Prophetes of God ought to be of great authoritie among men, and why. 625. a 40.

The Lavve was qualified to the ſtate of man before he fell. 4 [...]. b 8.

One of the principall partes which God requireth in his Lavve, is that we ſhould no way ſeke our neigh hours goods. 574. a 37.

VVe can not ſtande before God, although we fulfill the Lavve. 188. b 6. 189. a 7. & 261. a [...]2.

God maketh warre againſt all fortes of men, that tranſgreſſe his Lavv. 771. b 2.

VVe owe more vntoo God, than by the Lavve is exacted of vs. 451. b 1.

Hovve God hathe giuen his Lavve. 262. b 9.

VVhy the lavv is called the meſſage of death. 188. a 61.

Laughing.

VVhat is ment by Laughing in time of calamitie. 111. a 47.

Laying.

VVhat the Scripture meneth by Laying ones hande vppon his mouth. 791. 48.

Lazarus.

Lazarus. 7. b 23

Learning and Leſſon.

VVhence wee muſt fetch our Learning and wiſdome all our whole life 727. a 42.

VVhat wee haue too Learne of that that God hath limitted our life. 276. b 10.

VVee muſt not be greeued to make account of a good leſſon, bicauſe it is common. 317. b 5.

Leuiathan. 800. b 52.

Libertie.

VVe ought to attempt nothing but that, that God hath giuen vs Libertie to do 61. b 31.

Lifting vp and Loftineſſe.

Mens Loftineſſe or preſuming is of two ſortes. 596. a b.

VVhat is ment in the Scripture by Loftineſſe 797. b 22.

The two things that make vs to Life vp our ſelues preſumptuouſly againſt God, are ſelfe wiſdome, & ſelf rightuouſneſſe 803. b 52.

Linage or ofſpring.

Linage is a ſinguler honor that God doth giue vnto men. 112. a 12.

Liue, Liuing, and Life.

All things haue then Life, mouing, and being of God. 672 a 59.

Mannes Life conſiſteth of two reſpectes, the one vntoo God, and the other too our neighbour. 4. b 51. 13. b 47.

The Life of man in it ſelfe, may wel be called a dreame. 379. b 6.

Our Life is a continuall warfare. 108 b 10. 285. a 4.

VVhat profite wee ought to take of the conſideration of the ſhorteneſſe of this Life 271. a 9. b 14.

The ſhortneſſe of our Life ought to repreſſe our preſumptuous curioſide and carping againſt God. 773. a 19.

The comparing of the ſhortneſſe of our Life with Gods euerlaſtingneſſe, muſt ſerue too abate oure pride. 734. a 18.

Our Life is no otherwiſe allowable before God, than if it be duely referred to his Lawe. 327 a 12.

The Life of man is full of miſeries, brittle, and tranſitorie. 22. b 52. 554▪ b 39.

Great difference betweene thinges that concerne this Life, and Gods ſecrete iudgementes. 514 b 17.

So long as wee couet too haue our Life allowed of men, we ſhall be full of ſuttle ſhiftes. 592. b 1.

The rule of a good Life. 445. [...] 39. 694. b 13.

Our deſire to liue in this world muſt be to ſerue God. 459. b 40.

Though a man Liue neuer ſo perfecte and angelicall a Life otherwiſe, yet if he glorifie not God in euerie point, all is but ſtarke wickedneſſe 664. b 13.

VVhat wee ought too thinke of this Life. 53 b 57.

The meane to Liue and die well, is too put our ſelues wholly intoo Gods tuicion, and not to preſume ought at all, vpon our owne power or wit. 673 a 50.

The Life that is in man, is ioyned with reaſon and vnderſtanding. 201. a 17.

In what manner it is Lawfull for a man too be wearie of this Life. 53. a 5.

It is no lawfull for the faithfull too miſlike thier Life 64. a 5.

The faithfull muſt ſtill hope for life, yea euen in the extremitie of deth 331. b 5 [...].

The cauſe why the Fathers of olde time, were ſatiſfied with long liuing 820. b 38.

The ends wher vnto we Liue in this worlde. 19. b 41. 1 [...]. b 42. 19. b 4. 644. b 32.

The deſirouſneſſe of the wicked to Liue ſtill in this world, and their lothneſſe to die. 820. b 5 [...].

The opinion of the heathen concerning mans Life. 83. b 12.

All things that concerne euerlaſting Life, are fa [...]e aboue our reach. 522 a 36.

Looking and Lookes.

God loketh not only vpō the thing [...] [Page] that are apparant to the world. 573. b 59.

Vnchaſt Lookes ſhew the corruption of the heart. 577. a 42.

Our Lokes are as ſparkles to kindle the fire of luſt within vs. 577. a 32.

Men are alwayes vnhappie if God Loke not vpon them, and be readie to heare them. 507. a 59.

The end why we ought to Loke vnto God. 5. a 13.

Loue.

Gods tender and Fatherly Loue toward vs. 23. b. 15. 25.

Hovv needefull it is for vs to be perſuaded thereof. 28. b 55. 29. a 2.

VVhy God doth nor alwayes ſhewe the ſignes of his Loue to his children. 405. a 6.

The wretchedneſſe of them that doubt of Gods Loue. 286. a 21.

VVhy God trieth vvhether vve Loue him, and ſerue him or no. 4. a 53.

Gods incomprehenſible Loue towards vs. 784. a 31.

VVee ought too bee perſuaded of Gods Loue towards vs. 285. a 50.

Gods Loue is not the leſſe towardes vs, for his afflicting of vs. 2 9. a 17. 32 b 18.

VVhy God vttered his Loue in olde time, by giuing men long life and worldly proſperitie, more than now adayes. 770. b 51.

The true Loue of God. 70. a 10.

The Loue and ſeruice of our neighbour, muſt bee matched with the Loue and ſeruice of God, or elſe it is to no purpoſe. 40. b 16.

Fleſhly ſelfe Loue, diſpleaſeth God. 66. b 34.

VVe ought to Loue our neighbour as our ſelfe. 319. b. 3.

The true triall of Loue. 49. a 41.

If we Loue our enemies, it ſhall turn to our owne benefit. [...]18. b. 11.

The blaſphemie of the Papiſts in denying that it vvas alwayes Gods vvill that wee ſhould Loue our enemies. 597. a 35.

Light.

Gods mightie power, wiſdome, and goodneſſe vttred in bounding & bringing forth of the light, ought to prouoke vs to glorifie him. 764 a 6.

VVhy God ſuffereth the wicked to inioy the Light as well as the godly. 766. a 40.

The daylight giueth ſhape, faſhion, and beautie, too all thinges vpon earth. 765. a 36.

The daylight diſcouereth and reſtreineth the leudneſſe and outrage of wicked folke. 765. b 1.

The wicked ſhall not inioy the light for euer. 766. a 56.

Lightning.

Lightning is a token of Gods preſence. 29. b 41.

M.

Magiſtrates.

The Magiſtrate occupieth Gods roume. 545. b 28.

Magiſtrates ought too ſubmit them ſelues too God with all feare and care. 293. a 13.

VVhy Magiſtrates are termed the children of God. 17. a 27.

After what maner men ought to for beare to rayle or to ſpeake euil of Princes and Magiſtrates. 675. a 26.

Man.

VVhat Man is of himſelfe. 40. b 46. 451. b 22.

Man is the vvomans heade. 54. b 32.

Mans ſtrength and abilitie are wholly from aboue. 52.

Men bring nothing with them into the world, neither ſhall they carie any thing with them. 33. a 37. 51.

Mans dulneſſe. and vnabilitie in conceiuing Gods ſayings and doings. 637. b 1.

Men are by nature vvholly giuen to euill. 12. b 55. 19. b 18. 21. a 44. 56. a 4.

VVherein Men differ from the brute beaſtes. 619. a 20.

Men are leſſe moued vvhen God calleth them too him, than the brute beaſts. 527. a 61.

VVhy Men are termed the children of God. 17. a 20.

Men are naturally the bondſlaues of the diuell. 761. a 31.

Men challenge more to them ſelues than is meete for them. 575. a 38.

All Men are alike before God. 676. a 59.

Men are loth to bee admoniſhed of their miſdoings. 15. a 4.

Mariage.

The Mariage of childrē vnder yeeres of diſcretion, is no Mariage at all. 618. b 7.

Marking.

VVhat is ment by Gods Marking or beholding of our ſteps or paces. 678. a 54.

Meaſure.

VVhat Meaſure is to be kept in muzing vpon Gods workes. 728. a 13.

Meaſure hard to be kept in feaſting. 8. b 36.

VVhat Meaſure wee ought to keepe in the conſideration of the miſteries of this life. 272. b 40.

Mediator.

The onely meanes to come to God is by the Mediator. 816. b.

Meeldeneſſe.

The Meeldneſſe and gentleneſſe that men ought too haue in reprouing one anothers vices. 660. a b.

Iob giueth vs an example of meeldneſſe. 553. a 10.

Merites.

Looke more in Deſeruings.

Hovve fondly the Papiſtes do builde their Merits vpon patches of ſcripture. 813. b 36.

The furie of the Papiſts in alledging their owne Merits. 189. a 50.

Mirth and Merie.

Moderate Mirth not to be condemned. 55. b 42.

Chriſtian Mirth and reioycing. 55. b 42. 376. b 13. 510. b 27. 644. b 46.

The children of God may, and ought to be Merie. 376. a 33.

The Mirth, ioy, gladneſſe or comfort of the vvorldlings and reprobates 650. a 40. b 9.

Mirth of the wicked in feaſting. 9. a 15.

VVorldlings can not bee Merie, but when they forget God. 437. a 36.

Mercy.

Mercy commeth onely of God his goodneſſe. 513. a 4. 24.

God vvill bee Mercifull vntoo them that ſerue him with a pure heart. 450. a 41.

Gods ſhewing of Mercy, is no derogation to his Iuſtice. 669. b 20.

VVhat is to bee done too haue God Mercifull. 85. b 55.

God muſt bee glorified continually for his Mercie. 643. a 46.

After vvhat maner God muſt be glorified at our handes for his Mercy 655. a 35.

The order which it behoueth vs too vſe in receiuing Gods Mercie, and in magnifying him for the ſame. 653. b. 25. 654. a b.

VVhat is to be done when we haue receiued Mercy at Gods hand. 657 a 3.

Mercie is one of the principall partes of our life, if it bee ruled by God his order. 544. a 9.

Though God kill vs, wee muſt ſtill hope for his Mercie. 568. b 26.

Miſerie.

Man is ſubiecte to infinite Miſeries. 508. b 48.

Al mans Miſeries proceed of the corruption or his ovvne nature. 272. a 23.

The ſtate of the godly, is more miſerable than the ſtate of the vngodly. 812. a 40.

VVherefore Gods children are commonly moſte Miſerable in this vvorld. 341. a 20.

The vnbeleeuers are in continuall thoughtfulneſſe, when they are in miſeries. 101. b 8.

The extremeſt of all Miſeries, is too thinke God to be againſt vs. 564. a 53.

Miſtes.

The ingendering of the Miſtes. 762. a 42.

VVhy the Miſts are termed the ſvvard lingbands of the Sea. 767. a 24.

Modeſtie.

True Modeſtie deſcribed. 616. a 32. 617. a b 618. a b.

Modeſtie & reuerence muſt bee vſed in conſidering Gods doings and iudgementes. 24. b 32. 25. b 50. 37. a 44.

If ech man examin throughly what is in him ſelfe, hee ſhall bee helde vvithin the boundes of Modeſtie. 557. b 1.

Moorning.

Moderate Moorning not to be condemned. 55. b 30.

Murmur.

Looke Grugde and Impatiencie.

No man, (no not euen the reprobat) hath cauſe too Murmur againſt God. 706. b 35.

N.

Nature.

The order of Nature and Gods workes therein, teacheth vs too ſeeke thoſe things that are higher. 544. a 1.

The whole order and diſpoſition of Nature, proueth Gods fatherly goodneſſe tovvards vs. 740. a 17.

The whole order of Nature is in Gods hand, and ſerueth eyther to execute his iuſtice or mercie as he liſteth. 737. b 6. 738. b 33. 739. a b. 740. a b. 746. a 33. 747. a b 772. b 49. 775. a 17.

VVhat things wee ought to learne by beholding the order of Nature 738. a 14. 739. a b 740. a b. 741. a b 742. a b.

VVhervnto the conſideration of the vvhole order of Nature leadeth vs. 96. a 38. 738. b 35. 740. b 12.

It lyeth not in man, to ouerrule any part of the order of Nature. 775. a 54. 985. b 95. 786. a 8. 787. a b.

VVhat men are of their ovvae Nature. 84. a 32.

The vnrulineſſe of mannes Nature. 784. a.

It is a Natural thing in man to plead againſt God. 168. a 21.

Our Nature is inclined to ſtorme & repine. 136. a 48.

The ſtubbornneſſe of our Nature. 726. a 33.

The dulneſſe of mens Nature, in vnderſtanding thinges perteining to ſaluation. 236. a 58.

The horrible frovvardneſſe of oure Nature. 723. a 59.

The weakeneſſe of our Nature, hindereth our good deſires. 52. b 37.

If vvee do but conceiue euill liking it bewrayeth the corruptneſſe of Nature. 571. a 10.

Our Nature hath a double clenſing. 275. a 16.

The diuerſitie of the Nature of lyuing creatures, proue the beeing, the prouidence and the Maieſtie of the Creator or Maker. 787. a 37

Naughtineſſe.

Looke more in Euill.

VVe muſt not be caryed avvay vvith other mens Naughtines. 620. a 19

Looke more in Sinne and Vice.

Neceſsitie.

VVhy god ſendeth Neceſſities to his Saincts. 128. a 24.

VVe muſt relieue thoſe in Neceſſitie. 128 a 47.

Looke more in Aduerſities, Afflictions,

Troubles.

Negligence.

Mannes Negligence, in conſidering his ovvne ſtate and life. 82. b 44.

Negligence and folie of Parentes in theſe dayes, in bringing vp their children. 10. a 27.

The Negligence and careleſſeneſſe of miniſters for their flocks. 14. b 21

Neſtle.

Let men Neſtle them ſelues vppon earth as they liſt, it ſhal not barre God from plucking them away. 515. b 53.

Neuters.

Indifferent Neuter, one that vvould make a meane betwixt the papiſts and vs. 255. a 7. 38.

Noe.

Noe a condemnation too the whole vvorld. 3. a 50.

Nyght.

The Night is fitteſt for the minding and conſidering of Gods workes. 728. a 6.

O.

Obedience.

Obedience is the falt that cauſeth vs to finde good taſt in aduerſities. 117. b 50.

Obedience is the chiefeſt thing that God requireth of vs. 446. b 35.

Obedience to God, is the true fruite of repentance. 817 b 20.

Childly obedience. 17. b 14.

There is nothing better for man thā to obey God. 552. a 7.

VVee ought to deſire no further but that God be Obeyed. 542. b 59.

The reuerence and Obedience that men yeeld to worldly Princes and Magiſtrates, is a ſufficient euidēce to condemne them for not Obeying God. 675. b 49.

If wee will Obey God rightly, vvee muſt giue ouer all our owne cuſtomes and manner of dealing. 460. a 20.

A true token of our obeying and reuerencing of God. 674. b 47.

VVhat thing letteth vs to Obey God 817. b 36.

It is impoſſible to Obey God, and to glorifie him in his iudgements except we haue Hope. 710. b 15.

VVhy Princes are Obeyed, ſeeing that ſubiection is odious to mans nature. 676. a 37.

Offenders.

Looke more in Dutie.

The multitude of Offenders muſte not make vs to Offend. 40. a 8.

Looke more in Sinners.

Office.

Men muſt not take any Office vpon them in the Church, except they be called, and haue whervvith to furniſh the ſame. 697. a 1.

Opinion.

Opinions concerning the lande of Hus. a. b 40.

Opinions concerning the writing of the booke of Iob. 2. b 4.

They aduaunce them ſelues aboue God that folow their ovvne opinion. 575. a 52.

Oppreſſe.

God wil not leaue the Oppreſſers of the poore vnpuniſhed. 6 [...]6. b 30.

The cauſe vvhy the mighty oppreſſe the vveake. 686. b 38.

Order and Ordinarie.

Order and honeſtie, are requiſite in matter of the Church. 624. a 3.

Order and time muſt bee obſerued in al things, and ſpecially in ſpeaking of matters that cōcerne God 623. b 52.

The confuſion of ciuill order, is a fruite of our diſobedience. 183. b 18. & 184. a 31.

It is not Gods will, that his faithfull ones ſhoulde bee mainteined by Ordinarie meanes. 101. b 22.

Orion.

Orion. 773. a 10.

Ouershoote.

There is no ſtay with menne, when they haue once Ouerſhot them ſelues. 58. a 52. 685. b 50. 725. a 10.

VVe muſt not proceede in euill, bycauſe wee haue ouerſhot our ſelues alreadie. 792. a 15.

Iobs friendes Ouerſhot them ſelues. 68. b 53.

P.

Papiſt Popedome and Poperie.

The Papiſtes teare Gods Maieſtie in peeces. 109 b 31.

The Papiſtes deny the firſt article of our beliefe. 242. b 16.

The Papiſtes are bereft of al hope of ſaluation, and why. 225. b 46.

The brutiſhneſſe of the Papiſtes. 79. b 50.

The deueliſhe curioſitie of the Papiſts. 79. b 58.

The fondneſſe of the Papiſts, as vvel in curioſitie of ſearching thinges vvhich they ought not, as alſo in ſhunning of thinges which they ought to knovve. 636. a 44.

There is nothing in Poperie, but horrible confuſion. 255. a 26.

Confuſion of the Popedome from vvhome i [...] ſpringeth. 79. b 44.

Parents.

Parents muſt bring vp their children in the feare of God. 10. a 9. 52.

Their negligence and follie, in bringing them vp. 10. a 27. 44.

The iuſt rewarde of their negligence and follie. 10. a 44. b 8.

They muſt holde their children in avve, euen after they bee men and women grovven. 10. a 20.

Hovve they may purchaſe them ſelues authoritie with their children. 10 a 7.

Looke more in Dutie.

Partaker.

It booteth not to haue many adherents, and Partakers againſt God. 701. a 17.

Paſsions.

Paſſions are ſinnes. 208. a 45.

The Paſſions of our mynde, howe they ought to be repreſſed in dealing with God. 264. b 23.

The Papiſtes erroure in ſaying, that Paſſions are not ſinnes. 208. a 45.

VVhy our Paſſions or affections are wicked. 55. b 40.

VVe forgoe all wiſdome when wee are ouerpeſſed with our Paſſions. 148. a 45.

The preſent Paſſions and affections, carie men avvay. 58. b 50.

The cauſes why Iobs paſſions (which notwithſtanding, God doth not allovve of) are vvritten and fe [...]te downe in his ſtorie. 275. b 45.

VVhen men martyr them ſelues in their paſſions, they do but plunge thēſelues more and more in their miſeries. 343. a 15.

Looke more in Affections.

Pacience.

VVhat the worde Patience or Patientneſſe betokeneth. 31. b 51.

Patience is not ſenceleſſe, nor without feeling of greefe or ſorowe. 31 b 41. 32 b 51.

Patience is a conſtant and quiēt bearing oute of all aduerſities and temptations. 29. a 39. 31. a 52.

Patience in abyding Gods leyſure. 91. b 13.

The Patience of all men, yea euen of the beſt minded men is vnperfect and faultie in ſome pointes. 633. b 39.

The Patience of the faythful. 28. b 42

The cauſe and ground of true Patience. 28. b 21. 31. a 56.

Right proofes of Patience. 33. b [...].

Examples of Patience. 1 a 35. 6. a 45. 7. b 59. 28. a 35. 52. a 47. 30 a 31.

Patience is the vpholder and mainteyner of fayth. 31. a 40.

The meanes too make vs Patient in aduerſitie. 106. a 11.

Continuance in Patience, is requiſit in Gods children. 109. b 51.

Hovve farre vvee come ſhort of the Patientneſſe that was in Iob. 729. a 52.

VVhat Patience it behoueth vs too haue, when God hath ben rough vvith vs. 790. b 22.

VVithout Patience, no ſeruice can pleaſe God. 22. a 37.

Lacke of Patience, is the cauſe why we grudge at the wicked. 313. b 55.

Mens common opinion concerning Patience. 31. a 32.

The Patience of the vnbeleeuers. 28. b 23.

They that abuſe gods Patience, ſhal feele his wrath the ſorer. 711. b 36.

Paule.

Paule in daunger of pryde. 25. a 34.

Paule is buffeted by Satan. 25. a 45.

Paynims.

The Paynims reiecte Gods grace. 83. b 15.

The Paynims blaſphemed God. 83. b 24.

Peace.

Looke more in Rest.

The true Peace that is bleſſed of god 303. a 41.

How we may haue Peace with God. 303. a 17.

VVee muſt ſeeke Peace in God, and not in worldly goods. 518. b 25.

VVhat is ment by holding ones Peace. 129. b 60.

Peacocke.

Of Peacockes. 780. a 53. 782. b 51.

Perfection.

The wordes Perfecte and Perfection miſtaken, and therefore refuzed of Caluin. 3. b 15.

God only knovveth what Perfection is. 169. a 3.

Perishing.

Periſhing is more thā to be afflicted 74. a 4.

Perſecuter.

Perſecuters are curſed of God. 18. b 57.

Pitie.

Looke more in Compaſſion and [...] Mercie.

[Page]VVe muſt be touched vvith the pitie of our neighbours. 567. b 43.

It is a blaſphemie to think that god Pitīeth not ſuch as call vpon him. 569. b 46.

To be Pitifull to the needie, is a token that wee are Gods children. 585. a 51.

Pleade.

VVe ought not to Plead vvith God, although vve might. 330. b 15.

It would not boote vs or auayle vs, though we had libertie to Pleade againſt God. 663. [...] 36.

Pledge.

Hovve a Pledge may be taken. 431. a 30. 468. a 14.

Pleaſe and Pleaſures.

Of Pleaſing or diſpleaſing of men. 368. a 53.

Difference betwene the Pleaſures of the godly and vngodly. 509. b 35.

VVe muſt ſeeke to Pleaſe God only, and too obey him in all that vvee do, or ſay. 543. b 38.

Pleiades. 773. a 3.

Plyable.

Fewe yeelde them ſelues Plyable to God. 524. a 6.

Pollicie.

Earthly Policie is ordeined of God. 61. b 28.

Earthly Policie concerneth but this life 61. b 30.

VVorldly Policie ſerueth not too bring vs too that perfection that God requireth of vs. 430. b 51.

Too vvhat purpoſe vvorldly Policie ſhould ſerue. 430. b 51.

Poore folkes and Pouertie.

Poore folkes are more excuſable than rich folkes. 6. a 58.

Poore folkes are in leſſe daunger by temptation than riche folkes. 7. a 14.

Both Poore and riche are called too ſaluation. 7. b 34.

Pouertie bringeth ſtore of temptations. 6. b 39.

VVhat is to be done vvhen vvee bee pinched with penurie or Pouertie 776. b 56.

Pooreneſſe of ſpirite. 6. b 16.

Pouertie the true ſchoolemiſtres of myldneſſe. 101. a 59.

Power.

The Povver of God. 73. b 33.

No Power of Man is able too match God. 793. a 21.

Gods grace and Power is not to bee meaſured after our reaſon. 102. b 51.

God hath giuen vs a great proofe of his mightie Power, in the perſon of Iob. 562. a 48.

God his power is not ſubiect too any humaine or worldly meanes. 562. a 46.

Gods Povver and iudgementes are euermore matched with goodneſſe and vprightneſſe. 663. a 18.

VVhat manner of Povver is too bee imagined in God. 634. a 51. b 45. & 796. a 54.

VVe neede not to go out of our ſelues to find profes of Gods mightie Power, wiſedome and rightuouſneſſe. 404. a 37.

Proofes of Gods mightie Povver, wiſedome and rightuouſneſſe in the Elephant. 799. a b 800. a b 801 a b. 802. a b.

The Papiſts blaſpheme God, in ſaying hee hath an abſolute Power. 457. b 46.

Man is not able to comprehend god his mightineſſe and Power. 562. a 2.

Pray and Prayer.

To Pray to God, is a thing common to all men. 13. b 56.

VVhat Prayer is. 225. a 34.

Prayer is the chiefeſt poynt of honoring God. 327. a 27.

Al Prayers without vndoubted truſt in Gods mercie and goodneſſe, are abhominable. 651. a 60.

VVherevpon our Prayers muſt bee grounded. 651 a.

Difference betweene the Praying of the faythfull and faithleſſe. 509. a 49.

To Pray vnto God is a witneſſing of our fayth 449. a 43.

Prayer vvith doubting is but hipocriſie, and a taking of the name of God in vayne. 449. a 46.

VVhat ought too come before our eyes, as ofte as vvee pray. 818. a 30

To what ende we muſt Pray chiefly. 508. b 58.

Of the hard and dangerous temptation, when God heareth not our cries, complaints and Prayers. 356. b 43. 357. a 54. 563. a 47.

The meanes and vvayes to ſuccoure the afflicted by our Prayers. 50. b 4

Prayer is ſignified by the ſtretching out of the hands. 226. a 2.

VVe muſt Pray in ſorrowe. 63. a 43.

There is no right calling vpon God, nor true Praier among the wicked [...]33. b 7.

The vſe of Prayer. 293. a 32.

VVhat rule is to be obſerued in Praier. 100. a 14. 52. b 40.

Iob vnhalloweth the name of God by his Prayer. 100. a 19.

Of Praying vnto Saincts. 327. a 48.

The way to come to God is Prayer. 154. a 42.

Our Prayers muſt not bee made in Hipocriſie. 154. a 45.

Tvvo things to be obſerued in prayer. 358. a 37.

Our Prayers muſt proceede of fayth, otherwiſe they ſhall not be heard. 508. a 21.

The vertue and preheminence of true Prayer. 651. a 28.

VVe muſt Pray continually. 509. a 3.

It is not inough for vs to Praye vnto God, but vve muſt alſo bridle our affections 564. a 35.

Although the Hipocrites Pray with ſome heartie affection, yet they Praye, not in truth. 507. b 57. 508. b 38.

The Papiſtes manner of Prayer. 225. b 8. 651. b 13. 704. b 24.

The Papiſtes fonde ground for their Praying to Sainctes. 86. a 14.

VVhy God heareth not the Prayers of the world. 704. b 9.

Howe men may Praye a right vntoo God. 651. a 33. 704. b 33. 708. a 58.

Predeſtination.

Our ſaluation is grounded in Gods euerlaſting Predeſtination and election. 649. a b.

The denyers of Predeſtination, denye God too bee almightie. 454. a 30.

Preacher.

The reuerence that is due too the Preacher, Miniſter, or meſſenger of Gods vvorde 633. b 13.

A godly Preacher or comforter, is a ſingular benefite of God. 646. b 5. 647. a.

Looke more in Teach, Truth, Word.

Preeſte.

No man ought to take vpon him to be a Preeſt, except he be called & authorized of God. 816. b 14.

Preheminence.

Hee that is in any Preheminence, ought too conſider that all men looke vpon him. 554. a 58.

Preſumptuouſneſſe, Proudfolkes and Pryde.

Preſumptuouſneſſe is a kynde of dronkeneſſe. 68. a 12.

A preſumtiō in proud folks. 521. b 40

[Page]Our Preſumptuouſneſſe keepeth vs from the true knowledge of gods rightuouſneſſe. 78. a 54. b 10.

Pryde throweth men headlong into hell or damnation. 25. a 38.

Pryde and Preſumption, bring vs to pouertie. 79. a 7.

Pride of knowledge, carieth vvith it a careleſneſſe. 78. b 56.

The Pryde of man in controlling Gods doings and workes, and his blinde ignorance in them. 750. b 40. 751. a b 752. b 8. 758. b 6. 759. a b 763. b 56. 764. a b.

Of Pride, in not humbling our ſelues vnto God. 297. b. 61.

Proude folkes are the bondſlaues of Satan. 18. a 26.

VVho be the Proud ones. 797. a 20.

The Pryde of men in proſperitie, in truſting too them ſelues and too their vvorldly helpes. 677. a 47.

All Proud folkes are Gods vtter enimies, & he is at daedly and vnreconcileable foode with them. 796 b 53. 797. a.

There is nothing more againſt our ſaluation, than Preſumptuouſnes 262. b 35.

No man ought to be Proude of his owne greatneſſe. 676. b 2.

VVe cannot come vnto Chriſte, till vve be bereft of all our Pryde. 727. b 18.

Men are neuer ſo throughly humbled, but ther remaineth ſtil ſome roote of Pryde in them. 792. b. 7.

The vvelſpring of our Pryde in pleading againſt God. 681. a 19.

Iob rebuketh the frovvard Pryde of man. 511. a 46.

It belongeth only to God too roote out the Proud. 796. a 44. 797. a b 798. a b 799. a b.

God deſtroyeth the Proud, and ſpareth the meeke, 796. b 1. 797. a b. 798. a b 799. a b.

Meanes to pull dovvne the Pride of men, and to bring them to humilitie. 801. a 7. 802. a b. 803. a b. 804. a b.

Profit.

VVee muſt ſeeke to take Profite by God his puniſhing of others. 514 a 29.

VVhen haue vvee Profited well in Gods ſchoole. 460 a 58. 486. b 57.

Promiſes.

Gods Promiſe muſt bee the rule of our imagination. 67. b 43.

The Promiſes of comfort, help, and ſaluation are generall to all men, and ages. 28. a 51.

Difference betweene God his. Promiſes that belong to this life, and his ſpirituall Promiſes. 514. b 19.

Prophets and Propheſies.

The Prophetes and Propheſyings vvhich Gods Church ought too leane vnto. 624. b 50.

God ſetteth apparant markes in his Prophetes, to the end they ſhould bee the more reuerenced. 624. b 16.

The ſtrange illuſions of the heathen Prophets. 624. b 38.

Proſperitie.

The nature of men in Proſperitie. 50 a 48.

VVe ought to call vpon God in proſperitie as well as in aduerſitie. 508 b 54. 509. b 1.

In Proſperitie vvee muſt prepare our ſelues to afflictions, 117. b 26. 568. b 6.

Proſperitie maketh all men forgette them ſelues 38. a 35. 97. a 53. 770. b

Proſperitie maketh men both deafe and blynde to all goodneſſe. 723. a 59.

Nothing is eaſier than for a mā that is in Proſperitie, to beleue that he ſhall continue in it euer. 548. b 59.

VVhatſoeuer Proſperitie we haue, it is no certeine and abiding ſtate. 549. b 15.

Howe we ought to behaue our ſelfe in Proſperitie and aduerſitie. 336. b 13.

Of the Proſperitie of the wicked. 344 b 52. 349. a 30.

Of the Proſperitie of the wicked, & our vnpacient grudging againſt it 375. b 36.

The Proſperitie of the wicked, is cur ſed and miſerable. 87. a 44.

The Proſperitie of the wicked turneth to their ruine and cofuſion. 165. a 31. 234. a 16. 392. b 32.

Prouidence.

Gods Prouidence is a deepe ſecrete and muſt be ſo acknowledged of vs. 808. a 20.

Gods continual and euerlaſting Pro uidence doth as vvel ouerrule and guyde ſtill the skies, ſtarres, and planers, as it did giue them their influences at the firſt. 773. b 14.

Gods Prouidence and wiſdome, vttred in the nature of the Eſtridge. 783. a 36.

Gods former Prouidence is a warrant of his Prouidence heereafter. 773. a 56.

Gods Prouidence in feeding the Lyons and other vvilde beaſtes, and the birdes of the ayre. 775. b 52. 776. a b.

Gods Prouidence in reſtrayning the wilde beaſts from deuouring mā kynde. 776. a 9.

Seeing Gods Prouidence extendeth too the birdes and beaſtes, much more ſhal it extend to vs. 784. a 34

Nothing happeneth but by Gods ordinaunce and Prouidence. 25. b 40.

The obiections of wicked worldelings, againſt Gods Prouidence & Predeſtination 638. b 1.

The right conſidering of Gods Prouidence 671. b 48.

VVith what reuerence Gods Prouidence, and all other his ſecrets are to be talked of. 808. a 52.

Punishment & Punishing.

God is rightuous in Puniſhing men 150. a 47. 613. b 30.

As God is ſlowe in Puniſhing, ſo Puniſheth he the ſorer. 686. a 12.

God doth not alwayes Puniſhe euill doings out of hand. 668. b 56.

It is not neceſſarie for vs that God ſhould ſo do. 669. a 19.

God doth not alvvays Puniſh according to our deſertes. 156. b 60.

God in Puniſhing men, doth alſo beare with them, and vvhy. 669. a 45. 670. a 40.

The wicked are ſometime Puniſhed in their poſteritie, that is like them 90. a 49.

A double manner of Puniſhing the vvickedneſſe of the Fathers in their children. 90. b 14.

It agreeth wel with Gods rightuouſneſſe, to Puniſhe the children for the ſinnns of the fathers. 381. a 55. 513. a 6.

God ought to be glorified, in Puniſhing the vvicked in their childrē. 513. a 25.

God doth not alwayes ſo Puniſh the wicked in this life, as men may finally diſcerne by eyeſight, that God iudgeth them, and the danger that may enſue vpon ſuch an opinion. 342. a 51.

The Puniſhmentes layde vpon the wicked, make them vtterly without excuſe. 104. a 16.

The ende of Gods Puniſhing of the wicked. 91. a 38. 104. b 34.

The Puniſhments of the wicked, are a beginning of their damnation. 104. a 44.

VVhen God Puniſheth an offender, we muſt be touched in our ſelues with pitie, for two cauſes. 364. a 30.

It is no reſiſting of God, to bee ſorie for them vvhome God dooth not iuſtly Puniſhe. 386. b 7. 365. a 45.

[Page]VVhy God Puniſheth the ſinners. 166. a 31.

VVee muſt not be diſquieted when God deferreth to punniſh the wicked. 512. a 59.

VVhy God doth not ordinarily puniſh the vvicked in this lyfe. 376. b 30.

The puniſhment of vvilfull refuſing Gods word or good warnings. 24. a 60.

Other mens Puniſhmentes ought to be our inſtructions. 683. a 27. 717. a 36.

The laſt Puniſhment appointed by God to the wicked, cannot miſſe them. 515. a 5.

Purenes and Purifiing.

VVhat is ment by this vvoord Pureneſſe. 157. a 44.

VVherein conſiſteth true Pureneſſe. 339. a 60.

Purifiing or clenzing, and the maner vſe and ende thereof. 10. b 50. 11 a 30. and ſo forth to the end of that Sermon.

The Purifiing of Chriſtians ought to be continuall. 11. a 60.

Q.

Quitte.

The onely way to bee quitte before God, is to condemn ourſelues. 169. a 19.

Hovv men may be quitte at GODS hand. 60. a 56.

R.

Rashneſſe.

Our ouer great Raſhnes in ſpeaking of Gods workes before vve know them. 751. a 5

Raunſome.

The full Raunſome of all our ſinnes 726. b 55.

Raine.

Raine maketh the earth frutefull. 771 b 26.

The ingendring of the Rain. 734. b 1. 735. a 24.

The hanging of the Raine in the clouds is a profe of Gods almighty power. 734. b 60.

The Raine is an executer both of Gods goodnes, and of his Iuſtice. 735. b 31. 757. b 10.

Raiſe.

God raiſeth vp thoſe vvhom hee had caſt down, and how. 645. a 40.

Reaſon.

Mans reaſon is not able to attaine to the depth of Gods workes, no nor to haue any taſte of them except it be giuen him from aboue. 749. b 53. 750. a b. 756. b 55. 758. b 6. and ſo forth to 788. a b.

The generall benefite that God hath vouchſafed vpon vs in making vs reaſonable creatures, ought of it ſelfe to ſuffiſe to make vs praiſe God. 705. b 31.

VVhereto all our wit and reaſon ſerueth of it ſelfe. 692. b 3.

VVe muſt vtterly renounce our ovvn Reaſon in matters that concerne God and his woord. 620. a 1.

VVe be bound vnto God for the benefite of Reaſon and diſcreation. 783. b 12.

It is a diueliſh malepertnes to meaſure God his vvorkes by our own Reaſon 513. a 16.

Mans Reaſon may haue ability too iudge of thinges that concern this lyfe, but of things Heauenly none at all. 522. a 7.

God muſt not bee meaſured by our natural Reaſon, nor by the things that wee ſee here beneath in this world. 715. b 9. 716. a 44.

VVhen we deale in Gods matters or heare them ſpoken of, wee muſt mount aboue our owne naturall Reaſon & vnderſtanding. 714. 12. 716. a 44.

God is deſirous to vvin men by gentlenes and reaſon. 753. a

Gods! vvill is the rule of all Reaſon. 463. a 19.

The corruption of mannes Reaſon through originall finne. 706. a 41.

The thinges wherein vve differ from brute beaſts, is that we haue ſome Reaſon and vnderſtanding. 550. b 56.

Rebelles.

God ſendeth all Rebelles to the place of their iniquity. 153. b 5.

Rebuke.

The lothnes of man to bee Rebuked for his ſinne. 93. a 48.

Rechleſneſſe.

Mans Rechleſnes in taking holde of the thinges that God relleth and teacheth them by his woord. 772. b 13.

Reconcilement.

The firſt ſtep of reconcilement vnto God, is the Feeling of our owne ſinnes and of his wrath. 635. b 25.

The ſecond ſtep of Reconcilement vnto God is to beleeue his promiſes and to reſt vpon his mercy. 653. b 39.

The third point of Reconcilement vnto God, is to magnifie his goodneſſe openly. 653. b 57.

Hovv may God be Reconciled or ſet at one with men. 176. a 30.

Redreſſe.

Ye ſhall ſee poore folke complaine, and come ſhevve their right, and yet can haue no redreſſe. 546. b 54

Reformation.

Reformation is the apcie of the Chriſtians and yet hovv little it is novv adayes regarded. 655. b 53.

It is in vaine to ſpeake of Reformation novv adayes, 698. a 3.

Reioyce.

The meanes how to recoyce in God 448. b 59.

Hovv and vvhy vvee may reioyce at the deſtruction of the wicked 441 b 50. 599. a 52.

VVhether it be lavvfull for the good to Reioice at the fal of the wicked 519. b 12.

Remember.

VVhat is the true Remembring of God. 159. b 36.

VVe ought to vviſh that God ſhould continually Remember vs and drawe neerer vs, than otherwiſe, and wherefore. 281. b 11.

Remoue.

VVe muſt conſider it to be the good vvil of our God to Remoue vs frō time to time, while we bee in this world. 549. b 27.

Reanding.

VVhat is ment by Rending of our hartes. 50. b 36.

Reproues

VVe muſt not reply vvhen vvee bee Reproued for our ſinnes. 659. b 31.

Repent and Repen. taunce.

Repentance is not wrought by afflietion without the helpe of GODS ſpirite inwardly. 104. a 5.

Gods working in vs bringeth vs to Repentāce, and not any preparation or endeuer of our owne. 649. b 29.

Repentaunce is nor perfected at the firſt brunt, and therefore it muſt bee renewed continually. [...]05. a 51.

[Page]It lyeth not in vs to Repent when vve will, wherefore we ought not to go forward in naugbtines, and deferre our bettering. 380. b 2.

To what end the outward ſignes of Repentance ſerue, and in what caſes they are to be yſed. 811. a 55.

True Repentance. 50. b 52. 447. b 48. 810. b 50. 811. a b.

True Repentance is a token of Gods mercy. 689. b 14.

Of vſing outvvard tokens in Repentance. 325. a 28.

The Repentance of Cain and Iudas. 689. b 10.

The Papiſtes Repentaunce. 447. b 43.

Reſt.

The Reſt, Peace, or quietnes, of the godly. 587. a 23. b 22.

VVe muſt Reſt our ſelues on God & wayte for helpe at his handes. 562. a 42.

The faithfull ſhall alwayes haue finally ſuch Reſt in themſelues as they may be chearefull in aduerſities. 561. a 24.

To reſt and ſtay vppon thinges that we ſee, is to renounce faith. 418. a 40.

Onely God can giue Reſt and quietneſſe. 687. b 4.

The Reſt peace or quietneſſe of the vngodly. 687. a 37.

Reſtore.

Hovv the vvicked are faine to Reſtore their riches with their own hands againe. 382. a 40.

Reſurrection.

Reſurrection. 85. a 24.

VVhat our true Reſurrection is. 164. a 8. [...].

The Reſurrection is not to be found in our ovvne nature. 141. b 15.

Of the Reſurrection, and comforte vvhich we take of it. 283. b 50.

Let Chriſt his Reſurrection be alwais before our eyes. 567. a 6.

The liuely Image of our laſt change or Reſurrection, is our regeneration 284. a 22.

Returne.

VVe muſt Return to God, ſo ſonc as he viſiteth vs. 15. b 20.

It is neuer out of ſeaſon to Returne vnto God. 791. a b.

Reueale.

God Reuealeth his ſecretes vnto vs by his ſpirite and by his vvoord. [...]95. a 59.

Riches and Richmen.

Of Riches. 384.

VVhat true Riches i [...]. 384. a 59.

Of the blisſing of God in enriching of his children. 385. a 50.

Riches of themſelues are not to bee condemned. 7. a. 55.

Riches are not ſimple a cauſe of euill vnto vs. 7. a 40.

Riches haue greater aſſaults & temptations than pouerty. 6. b 53. 7. a 17. 20. b 47.

Riches a cauſe of pride and other enormities 6. a 46. 20. b 47.

Riches and worldly abilities ſhal not ſaue or raunſome men from the hand of God. 727. a 24.

Riche men are vnexcuſable. 7. a 6.

Riche men thinke they ſhall neuer part from their riches. 34. a 21.

The Rich and mighty compared too ouerflowing riuers. 126. b 42.

All ſtrength, force, Riches and abilitie, are nothing in reſpect of God. 726. b 27. 727. a.

The wicked in the middeſt of their Riches are nothinge better then poore folke. 306. a 50.

Riches and dignity often times bring nothing but foly, to rocke men a ſleepe. 524. b 10.

The Riches of the vvicked, deſtructi. to the their children. 513. b 28.

God taketh avvay the riches of the godly for their good. 513. b. 58.

Hovv men doe truſt to their Riches, credite, authority & other vvorldly helpes. 726. b 60.

As well Riche as poore are called too Saluation. 6. b.

Rigour.

VVherefore GOD ſheweth all the ſignes of Rigour ſomtime againſt vs. 269. a 38. & 270.

In what caces a Preacher or Teacher muſt vſe vehemency or rigour. 630 b 38.

Reuenge.

God is the Reuenger of our wrongs and afflictions. 89. 26.

Reward.

Reward. 72. b 35.

Rules.

Rules of bringing vp of children. 10. a 7.

Rules to be kept at meat and meales 9. a 56.

Right, Rightuouſe, and Ryghtuouſeneſſe.

VVhat Rightuouſeneſſe is. 214. a 38.

Two rightuouſneſſes, to be conſidered in the ſcripture, a mean which God requireth in vs and the Angelles, and a perfect Rightuouſnes vvhich onely is in GOD him ſelfe. 298. b 46. 199 a 4.

The Rightuouſenes of the lawe is a perfect Rightuouſenes. & in what ſenſe. 203. b. 43.

A difference betvvene the Righteouſneſſe of God, & the rightuouſnes of the lawe. 203. b 47. 260. b 46.

How the faithfull are called Rightuouſe. 205. a 31.

God muſt alwayes be acknowledged Righteous & wee humble ourſelues vvhether hee condemne vs for our fault, or puniſh vs diuerſly for many faultes or executeth his ſecret iudgements on vs. although vvee labour too ſerue him with a good conſcience. 267. a 4.

God is Rightuouſe, euen when vvee perceiue no ſigne or incling therof. 716. b 18.

VVherein GODS Rightuouſeneſſe conſiſteth. 700. a 12.

The Rightuouſnes of God is in two ſortes 355. a 46. 451. a 35. 451. a 38. 498. a 2.

Gods Rightuouſneſſe muſt not bee meaſured by the rightuouſnes of man. 176. a 61.

The Rightuouſnes of God is a ſecret 78. a 58.

GODS Rightuouſnes is an infinite thing. 79. a 39.

The true maner of confesſing GOD to be Rightuous. 654. a 22. 667. a 42. 668. a 14. b 42. 669. b 46. 682. b. 1.

How and vvherein Gods Rightuouſnes is to be knowen. 668. a. 53.

God his will is the rule of all equitie and Right. 512. b 19.

How God is ſaide to bereue men of their Right. 497. b 36. 499. a 24.

Rightuouſeneſſe conſiſteth of two partes, namely, of duty towardes God, & of duty toward our neighbour. 665. a 5.

The knovvledge of GODS Rightuouſnes is a bridle to hold vs in patience. 152. a 34.

God preſerueth the Righteous. 73. a 51.

God teacheth men Rightuouſeneſſe by executing his Iudgements. 152. b 60.

Ther is no Rightuouſnes to be foūd in any mortall wight. 186. b 34.

There is no Rightuouſneſſe at all in man a [...] of himſelfe, neither before regeneration nor after. 802. b 40. 803. a b.

How we become Rightuous. 646. a 10. 58. 952. b 40.

God not only ſetteth vs in the vvay of Rightuouſneſſe and ſaluation, but alſo holdeth, guideth, mayntaineth [Page] and continueth vs in the ſame to the. 657. a 50. 658. a b. 659. b 36.

Hovv the Godly are ſaid to be Rightuouſe. 299. a 56. 813 b 15.

VVhat manner of Rightuouſneſſe that is, that is ſet foorth in GODS Law. 187. b 59. 262. b 12.

If we preſume vpon our own Rightuouſneſſe, vvee can not ſtand in Gods preſence. 80. b 28.

A man can not maintaine his owne Rightuouſneſſe without derogation to Gods Rightuouſneſſe. 665. a. 22.

Hovv we ought to behaue ourſelues whē we ſe the rightuous afflicted, and the wicked proſper. 337. a 56.

Mannes Rightuouſneſſe giuen vnto him by Chriſt, paſſeth the Rightuouſnes that the Angelles haue of their owne nature. 301. a 25.

Let vs take heede we be not ſpoyled of the apparell of Rightuouſneſſe, except vvee will haue our ſhame layed open before GOD and his Angelles. 547.

The Papiſtes Rightuouſnes, and the Philoſophers is all one. 217. b 36.

Popiſh rightuouſneſſe. 214. b 5.

S.

Sackcloth.

Looke Sorow.

Sacrifiſe and Sacrifiſing.

Sacrifiſes and Sacrifiſing ordeined of God from the beginning of the world. 12. a 28. 39.

Sacrifiſes ſerue not to cloke euill. 9. b 54.

The right vſe and ende of Sacrifiſes and Sacrifiſing. 12. a 46. 13. a 25.

God did not at any time receue men too mercy without ſacrifiſe, and vvhy. 815. a 19. 816. b. 51.

The Sacrifiſes of the Heathen, Papiſtes, and vnbeleeuers. 12. b 13. 13. a 43.

Saluation and Sauing.

The manner of GODS working to bring vs too Saluation. 649. b 15. 640. a b 641. a b 642. a b 643. a b 644. a b 645. a b 646. a b 647. a b 648. a b 649. a b. 650. a b 651. a b 657. a 50.

The greateſt difference betvveen the Papiſtes and vs, is about the mean of our Saluation. 216. b 1.

VVhy the time of Saluation is called an acceptable tyme. 649. b 57.

No man is able to ſaue or maintaine himſelfe. 798. b 4.

All the troubles of the vvorld cannot hinder our Saluation. 514. b 41.

How to attain to the knowledge of our Saluation. 760. b 6.

Sathan or Deuill.

Sathan. 801. a 45.

VVhy the Deuill or feende is called Sathan, that is to ſay aduerſary, enemy, or foe. 17. a 17.

Sathan and his Angelles, Feendes, or Diuelles vvere created of God. 17. b 33.

Sathans office and nature, & vvhere about he buſieth, & applyeth him ſelfe. 18. a 11. b 46. 19. a 6. 21. a 40. 25. b 56.

Satan the Father of lyes and lying, & an enemie to all trueth. 22. b 11. 61

Satan is Prince of the vvorld. 17. b 37. 55.

Satan is an accuſer. 21. a 8.

Satan is a roaring Lyon. 17. b 59. 18. a 38.

Satan is GODS executioner or hangman toward the wicked, and his rodde toward the Godly. 24. a 25.

Satan is buzieſt euer with the godly. 19 a 19.

Satans corruptneſſe or naughtineſſe came of himſelfe. 17 b 35.

Satan turneth himſelfe into an Angell of Light. 22. b 16.

Satan is Gods Ape, and hath his prophefies and reuelations alſo. 624. b 34.

Sathan dooth ſomtime ſpeake truth 22. b 12.

Satan laboreth to rocke vs a ſlepe in hipocriſie. 571. b 57.

Satans pollicies are infinite. 20. b 43.

VVherfore God putteth vs in minde of the power, pollicy, and cruelty of Satan. 18. a 19. b 46. 21. a 21.

Satans dooinges tend altogyther too the deſtruction and damnation of men. 25. a 29.

Satans power ouer men in their own nature. 18. a 19.

Satan is alwayes practiſing againſt vs vvithout ceaſing. 19. a 19. 44. 20. b 42.

Satan is to ſtrong for vs if GOD preſerue vs not 26. a 13.

Sathan tempteth and afflicteth men mo vvayes than one at once. 26. b 56. 29. a 58.

Satan finding out euery mannes humour and diſeaſe, vſeth the ſame to the parties hurte. 21. a 43. 22. a 26.

Satan will not ſuffer men to humble themſelues 142 b 7.

Sathans hope in afflicting the godly 23. a 39.

How Sathan is diſappointed of his hope in afflicting the Godly. 23. a 48. 24. b 24.

Satan doth ſomtime ſeduce the godly by Gods permisſion. 24 b 54.

VVhy God giueth Satan leaue to afflict the godly. 23. a 14.

God graunting of Satan leaue to afflict the Godly; is not for that hee is moued therto by Satans ſute, or for that Sathan is in any credit or fauour vvith him. 23. a 16.

Satan is ſpyted in the godly. 19. b 323 a 54.

All Satans practiſes turne to the benefite of the godly. 25. a 31.

Satan knoweth not Gods inuincible power in his choſen. 23. a 44.

As well Satan himſelfe as alſo all his Angelles; are of Gods ſending. 28. b 27.

Satan is ſubiect vnto God, and can not doe any thing without his leaue. 16. b 56. 17. b 29.

Satans ſubiection is inforced. 17. a 12. b 21. 24. a 33.

VVhy Satan is let loſe againſt vs. 39. a 36.

Sathans ſundry weapons againſt vs. 30. b 48.

Satans power ouer the wicked. 19. a 22. 22. a 47.

VVhy Sathan is ſaide to haue dominion and to raigne ouer the wicked. 25. a 8.

Satans aſſaults are ſo much the more perillous, becauſe they be not viſible. 18. b 54.

VVhy Sathan is ſaide to appeare or come in Gods preſence vvith his Angelles. 16. b 48. 18. a 61. 38. b 8.

VVhy God is ſaid to demaund queſtions of Satan, 18. b 10.

VVhat is ment by Satans going out of Gods preſence. 25. b 21.

How vvate vve ought to be of ſatans pollicies, and vvhy. 19. a 33. 30. b 49.

By vvhat meanes and in what wyſe Satan hath power ouer the lightninges, Thunder, VVindes, Tempeſtes, and ſtormes in the aire. 30. a 10.

VVe muſt neithet be a fearde of Saten, nor careleſſe of his aſſaultes. 39. b 14.

The redieſt vvay to withſtand the aſſaultes of Satan. 326. a 50.

Satisfaction.

There is no attonement vvith GOD by any other Sacrifize or Satiſfaction, thā the onely death of Chriſt [...]15. a 32.

The Papiſtes Satisfaction. 214. b 40.

The meane where by Satisfactions were brought intoo the Papacy. 575. b 15.

Saue.

Looke Saluation.

Sayinges.

God doth not in all caſes worke hys Sayings viſibly to the eye. 351. b 12.

Scrupulouſneſſe.

Scrupulouſnes in eating and drinking, and the inconueniences therof. 8. c 29.

Sea.

The Sea is as a litle babe in the hand of God. 764. a 13.

By what meanes the Sea is bounded. 762. a 8.

Gods mighty power, wiſedome, and goodnes vttred in bounding and ruling of the Sea, prouoke vs too praiſe and magnifie him. 761. b 13. 762. a b 763. a b.

Secret.

GODS Secret Iudgementes are to high for vs to attaine to. 235. a 12. 808. a 2.

VVee muſt not be ouerwyſe in Gods Secretes. 296. b 36. 513. b 60. 525. a 10.

The Secretes, and miſteryes of Gods vvoord and workes muſt bee delt vvithall reuerently and ſoberly. 296. a 42. 756. a 27. and 757. a

Hovv far and in what wiſe we ought to enquire of Gods Secretes. 95. a 32. 638. a 43.

VVhen wee paſſe our boundes in ſkanning and ſifting of Gods Secretes, we doe but entangle ourſelues without profit. 807. a 56.

VVhy God concealeth his Secretes from vs. 637. a 16. 807. b 16.

Looke more in Iudgementes, woordes, Woorkes.

See.

Looke more in Knowe.

Hovv God is ſeene of vs 370. a 22. 810 b 17.

Seeke.

After what maner and where God is to be ſought and ſeene. 709. a 40. b 52.

The chiefe point in ſeeking God aright. 708. a 58.

Separate.

The Pope Seperateth the thinges vvhich God hath knitte togither. 692. b 47.

The Seede of lyfe Seperateth GODS children, from the common order of Nature. 84. b 28.

Our ſinnes Seperate vs from GOD. 191. a 30.

Selfewiſedome.

Selfewiſedome and impaciency diſplace all right. 695. b 56.

Sermons.

Men come to Sermons but for faſhion ſake. 552. b 5.

The vſe of Sermons. 293. a 53.

Serue.

VVhat Seruice is acceptable to GOD 13. a 18.

Our Seruing of God muſt be free and vnconſtrained. 103. a 15. 542. b 54. 574. a 53.

The true ground of the Seruice of GOD is ſingle hartedneſſe. 224. b 16.

The chiefe Seruice that God requyreth of vs. 13. a 4. b 41. 413. b 31.

The true marke of a man that is minded to ſerue God. 543. a 41.

God will haue vs to ſerue him thoroughy and with the whole man, and not by halues. 685. b 18.

The Seruice of God muſt be ſpiritual 13. a 20. b 24.

The true Seruice of God abuſed. 13. b 4.

Gods goodnes in accepting our Seruice though he receiue no profitte nor commodity by it. 702. a 60.

Of Seruing GOD vppon vſury. 69. b 38.

Seruice and what manner of Seruice wee owe to God. 71. b 30. 72. a 44. 574. a 53.

In ſeruing of GOD wee muſt not haue regard of any worldly recō pence. 542. a 54.

The Seruing of God muſt be ioyned vvith the helpinge of our neighbonr. 13. b 49.

VVhat the Papiſtes cal Gods Seruice 458. b 39.

Seruetus.

Seruetus denieth that the holy ghoſt is come. 80. a 11.

Seruetus errour touching viſions. 80. a 11.

Shadow.

VVhy man is likned to a ſhadow. 52. a 53.

Shamefaſtneſſe.

Shamefaſtneſſe too doe euill in reſpect of man is no vertue of it ſelf. 538. b 37.

Shamefaſtneſſe is quite raſed out in all men. 539. b 20.

VVe muſt not be loth nor aſhamed too acknovvledge our vnaduiſed wordes or opinions that wee haue hild before wee knew the trueth. 808. b 32.

Shewe.

God ſheweth himſelfe to vs in al his workes. 795. b 25.

Shrift.

Of Popiſh Shrift. 648. b 20.

The blaſphemouſeneſſe of Popiſhe Shrift. 654. a 42.

Shine.

VVhat is ment by the Shining of light in darkneſſe. 706. b 23.

Simplicity.

The opinion of the world concerning honeſt ſimple men. 101. b 12.

VVhat is happened in Popedome vnder colour of Simplycity. 130. a 59. Of the Simplicity of faith that Papiſtes require. 294. b 15.

Sinne.

VVhat Sinne is. 64. a. 61.

Sinne is not of gods creatiō in man, but of the Diuels procurement. 17 b 41.

Sinne is the cauſe of all our miſeries. 53. b 20.

There are three degrees of faultines in Sinne although it come not to the outward deede. 569. a 59.

VVherefore Sinne is termed by many names in the Scripture. 266. b 22.

Hovv all mankinde is infected vvyth original Sinne & corruption, notwithſtanding our ſoules bee not deliuered from Adam, but onely our bodyes. 272. a 51.

The deſtinction of Sinne into wilful Sinne, and Sinne of ignorance, hath no ſubſtance. 266. a 43.

The very conceiuing of Sinne is Sin. 47. b 59. 792. a 4.

Originall Sinne corrupteth euen the thinges that are good. 8. b 5.

Man is nothing the more excuſed becauſe Sinne is in him by nature 270. a 39.

The very diſpoſition or motion too miſſelyke of Sinne commeth of God. 689. b 3.

Of the ſweeteneſſe that wicked men finde in their vices and Sinnes. 382 b 39.

Mens Sinnes are not alvvayes to bee meaſured by their afflictions. 497. a 38.

It is not for men to cloke their Sins before God. 656. b 46.

Sinne is to be ſhunned as a peſtilent aire, plague, or poyſoned meate. 20. b 23.

[Page]VVhether a man ought too bee miſtruſtfull and afraide of ſinnes vnknowen. 15. a 48.

The blaſphemous opinion of the Papiſtes concerning the motion or conceite of Sinne. 570. b 34.

Signes.

Al the Signes and wonders that God vvrought in old time, ought to be vvarrants of his word vnto vs. 754 b 13.

Skorne.

Looke Sclaunder.

Skyes.

The Skies, and the aire and al things in them, are altred & diſpoſed by Gods appointment, and not by their owne power. 773. b 14.

The Skies are recordes both of Gods fanour & of his wrath. 772. b 49.

Slauery.

The greateſt Slauery that can come to man is to be ſubiect to his own vices. 412. b 37.

Sclaunder.

Sathans practiſe by ſtirring vp malicious folk to Sclaunder vs, is that vve ſhould conclude that we haue loſt our time in doing good. 555. a 37.

VVe muſt take it in good part when men Sclaunder vs. 555. b 21.

By Iobes example vve muſt learne to beare Sclaunders & reproches. 555 b 6.

VVhen wee bee ſcorned by ſuch as haue no commendable thinge in them, it is much more hard to vs. 557. b 24.

Againſt the temptation of Sclaunder 291. a 55.

Sleepe.

Gods preſeruing of vs and his vvatching ouer vs when we be a ſlepe, ought to prouoke vs to reioyce in him. 705. a 44.

Slowe.

VVhen ther is any talk of Gods Iudgementes, we are ſo ſlowe that it moueth vs not a whit. 573. a 52.

Snowe.

The ingendring of Snovve. 770. a 21.

Sunne.

The Sunne and Moone, and all the hoſt of Heauen with the clouds & ſuch other things are ſeruaunts to Gods elect people. 745. a 1.

The wonderfull certainty and euennes which the Sunne kepeth in going his dayly and yearely courſes. 764. b 17.

The courſe of the Sunne maketh the diuerſity of ſeaſons. 172. a 4.

The light of the Sun is a parte of the inheritance of Gods children. 766. b 18.

Sorowe.

The Sorovve that is not to be ſhunned. 811. b 26.

Commendable and godly Sorrowe. 32. b 38.

Mens inordinatenes in Sorrowing. 32. a 25.

Vncommendable, hipocritly, & wicked Sorrow. 32. a 16. b 31.

Harty Sorrovve will vtter it ſelfe perforce. 32. a 47.

It is a thing not too be deſired neuer to haue any Sorrow at al. 565. a 29.

It beboueth the godly to be touched with griefe & Sorrovv, when God layeth his hand vppon them. 31. b 51. 32. b 20. 52.

Sackcloth, ſhearing of mens heades, rending of their garments, & caſting of duſt & aſhes vppon them, vvere tokens of repentance, or elſe of great Sorrowe among the people of the Eaſte Countries in olde time. 32. a b.

Signes of Sorrovv do vary according to the diuerſity of the cuſtomes of Countries. 32. a 10.

VVhat thinges ought to prouoke vs to Sorrowe. 53. b. 17.

The common manner of putting away Sorrow or griefe. 32. a 57.

Soueraigntie.

Looke Subiection.

VVherin conſiſteth the Soueraignty that God hath ouer vs. 482. a 31.

Looke more in Prouidence.

Sowe and Reape.

Such as we Sowe, ſuch ſhal we reape 74. b 28.

Soule.

The Soule is not immortall of it ſelfe. 201. b 25.

The death & lyfe of the Soule. 278. a 23.

Sathan neuer hath any povver ouer the Soules of the Godly. 24. a 35.

All men are infected vvith originall Sinne, notwithſtanding that our Soules be not deriued from Adam 272. a. 51.

The Sadduces denie the immortality of the Soule. 404. b 46.

Soundneſſe.

Soundnes what it is, the Image therof in Iob. 3. b 8. 5. b 25.

A deſcription of true Soundnes. 4. a 25.

Soundnes vnperfecte in this lyfe. 3. b 42.

Soundnes of hart is the firſt point & the very ground of true holineſſe. 20. a 7.

Soundnes of harte is the foundation vvheron we muſt groūd ourſelues vvherein the ſame is ſhewed. 40. a 32.

VVe ought not only inwardly to be Sound, but alſo ſhevve our deedes that we be ſuch as we ſeeme. 339. a 12.

More Soundneſſe of lyfe in the olde time then in theſe dayes. 3. a 17.

Spare.

Gods Sparing of vs and his doing of vs good is not for any vvorthines or deſeruing of ours, but for his own free mercies ſake or for ſome other cauſe. 746. a 56. 747. a 6.

Seeing that GOD ſpareth not whole natiōs that offend, much leſſe ſhal he ſpare any one man. 728. a 20.

Speake and ſpeech.

In vvhat wiſe GOD ſpeaketh to al ſortes of men and openeth theyr eares. 639. a 53.

Gods ſpeaking to vs is not too leaue vs in dout. 685. a 55.

God ſpeaketh to vs after tvvo faſhions. 810. a 4.

God is fain to ſpeake to vs in way of ſkorne and mockage, & why. 691. a 56. 670. a

VVhy God ſpeaketh to vs by men rather than by himſelfe immediatly. 631. a 55.

God hath diuers maners of ſpeaking to put vs to ſilence 795. b 36. 796.

The two thinges that vvee learne by Gods ſpeaking to vs. 637. b 59.

It ought to ſuffiſe vs too haue heard God ſpoken of. 810. a 1.

Speech and the end & vſe thereof. 47 b 49. 56. b 4. 130. a 15.

Our ouerhaſtineſſe in ſpeaking wee wote not vvhat. 694. a 52. 695. b 5.

Haſtineſſe to ſpeake is to be diſcommended. 616. a 38.

Men muſt not be too haſty to ſpeake or determine of Gods doings. 709 b 46. 712. b 13.

How and when vve may ſafely ſpeak 796. a 12. 808. b 49. 809. a.

After what manner our Speakinge muſt be moderated. 696. b 48. 791. a 55. b 809. a 30.

Tvvo faſhions of ſpeaking vnto God 809. a 20.

[Page]Of the brydling of our ſpeech in aduerſity. 47. b 33.

VVhat vve ought too do when men ſpeake euil & condemn vs vvronfully. 329 b 49. 330. a 14.

Men muſt giue others ſeaue to ſpeak as well as themſelues. 696. b 48.

VVhat maner of men haue moſt lyberty too ſpeake novv adayes. 697 a. b.

Speedefulneſſe.

VVhat Speedefulneſſe of errour importeth. 24. b 9.

Speedfulnes of errour is the revvard of them that wilfully refuze Gods truth. 24. a 52. b 51.

Spirite.

If men be not gouerned by God hys Spirite ther raigneth nothing but fainedneſſe in their fleſhe. 575. a 17.

Stand.

VVhat the word Stand betokeneth. 802. b 56.

It is vnpoſſible for a mortal creature to ſtand before God. 802. a 52.

Starres.

From whence commeth the naming of Starres. 172. a 49.

Some Starres bigger then the Moone 172. b 46.

After what maner the Starres ar ſaid to ſing. 760. b 12.

State.

The State of our lyfe. 81. b 56. 83. a. 30.

The State of men after this lyfe vntill the laſt day. 181. b 25.

The State of the Faithfull. 60. b 29. 101. a 40.

The State of the Reprobates. 60. b 34.

The State of our bodies. 81. b 48. 82. b 30.

The State and condition of ſeruants in the time of Iob 582. a 11.

The faithfull in conſidering theyr State ought to waighe vvell both what they are, & alſo what GOD is able to doe. 278. b 22.

Thinges cannot bee in their perfecte State till the laſt day. 516. a 57.

If we think not of our State we ſhall alwayes bee puffed vp with pride. 566. a 37.

Stoutneſſe.

If the magiſtrate vvant ſtoutneſſe to redreſſe matters he ſhal neuer performe his duty. 549. a 51.

Storke.

Of Storkes. 780. a 53. 783. a 17.

The kindneſſe that is naturally in Storkes is a mirrour of the thankfulneſſe that ought to be in Children towardes theyr parentes. 983 a 16.

Strength.

All our Strength, and rightuouſneſſe commeth only of God. 802. b 53.

It is for our profit & behoofe not to haue the ſtrength and ſvviftnes of birdes and beaſtes. 784. a 8.

Strumpet.

Looke Whore.

Caluin reprooueth ſharpely that a Strumpet being put in priſon was preſented vvith tartes. 374. b 38.

Stubburne.

God wil deale roughly with the ſtub burn. 817. a 23.

Such as are Stubburn againſt GOD, come to confuſion. 152. b 29.

Striue.

It is in vain for man to Striue againſt God or his truth. 700. b 52.

Subiect & Subiection.

Mannes Subiection and dutie of obedience vnto God. 1. a 19. & 30.

VVhat manner of Subiection man ſhould haue bene in if he had not ſinned. 780. b 40.

Doe the beſt we can, we can not bee ſo Subiect to God as were requyſite 565. a 14.

It is for our welfare to bee ſo in Subiection. 781. a 16.

The Subiection and ſeruice of beaſts vnto vs, is through Gods taming & ſubduing of them to our hand 781. b 21. 782. a b.

The diuilles are Subiect to God and can not do any thing without his leaue. 16. b 55. 17. b 27. 18 a 53.

Looke more in Obedience.

Submitte.

VVe muſt alwayes Submit ourſelues to God that wee bee not touched with vaine preſumption. 559. b 40.

It is a hard thing for a man to Submitte himſelfe to the ſingle wil of God without aſkinge a reaſon of his workes. 356. a 16.

Subſtance.

The Subſtance of our bodies and ſoules are no euil thinges, but the good creatures of GOD notwithſtanding all that is in them is peruerted and euill. 300. a 12.

To ſay that the Subſtance of GODS Spirite is in vs, is an hereſie.

Seruetus held that mens ſoules were partakers of the Subſtance of the Godhead. 500. b 43.

Sufferance and Suffering.

Gods Sufferance is not a ſingle permiſſion or giuing leaue, but an effectuall appointing of things to be done 37. a 52.

Simple ſufferance deſtroyeth the Almightynes of God. 241. a 53.

Hovve the thinges that are done by Sathan and by vvicked folke are done by GODS owne woorking and appointment, and not ſimply by his permiſſion or Sufferance. 37. a 52.

VVhat frute, profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by Gods Sufferance. 17. b 41. 18. a 36. b 30.

VVhy God ſuffereth many thinges vnpuniſhed. 181. b 42. 182. b 35. 716 b 20.

Such as ſuffer the wicked, at length feele the ſmart themſelues. 478. a 49.

Superſtition.

Superſtition. 94. a 42.

From whence the Superſtitiō ſprings 436. a 11.

Suſtained.

VVe are not ſuſtained by the abundance that we haue, but only by the grace of God. 347. a 54.

Swearing and Othes.

Swearing is monſtruous and againſt nature. 169. b 42.

The trueth and right of Swearing. 499. b 45.

Light othes ar ſo many reproches to God. 499. b 37.

Sweating.

Cauſes of Svveating. 750. a 41.

Swoord.

The cōmon dravving of the Svvord novv adayes. 546. b 56.

Looke more in Gouernoures.

T.

Talke.

Al our Talke muſt tend to the glory of God. 714. b 8.

Tame.

Til we know that God putteth vs to reproch, and giueth men leaue to perſecute vs, we ſhal neuer be Tamed as vve ought to be. 560. a 5.

Teach, Teacher, Teachable, Teachableneſſe.

There is no Teacher like vnto GOD, and howe to learne at his handes. 730. a 4. b

All the Teaching, reading, and hearing of Gods woord that can bee, vvil not auaile vs, except he worke inwardly by his holy ſpirite. 730. a 34.

The way to bee well taught at Gods hand. 788. b 16. 809. b 31.

To be Teachable is a great vertue. 129. a 7. b 33.

The firſt foundation of wiſedome is Teachableneſſe, that is to ſay, a willingneſſe or deſirouſneſſe to be taught. 674. a. 20.

VVhen God teacheth vve muſt giue eare to his Teaching. 635 b. 48.

The Lord wil haue vs only to receiue that which he thinketh good too Teach vs. 529. a. 30.

He that will teach others well, muſt firſt learne of god, and haue a perfect feeling of the true Doctrine in his hart. 628. a. 26. 629. a. 47.

The properties of a good Teacher. 486. a. 10. 542. b. 34.

The office of the Preachers and Teachers of the Goſpell too forgiue ſinnes. 648. a. 16.

The lets are many which turne men aſide from ſuffring themſelues to be taught by God. 526. b. 60.

Very fevv now a dayes can abide too be taught, but euery man taketh vpon him to be a Teacher. 542. a. 1

They ſhall neuer be good Teachers which wil not ſuffer themſelues to be reproued when they do amiſſe. 697. a. 53.

If wee make no reckoning of the good life of ſuch as ought to teach vs, we reiect the aſſurance that god giueth vs of his doctrine. 542. b. 48

They that deſpiſe their teachers, offer wrong vnto God. 237. b. 21.

All Popiſh Teachers are ſcorners of God. 215. b. 44.

The condemnation of hypocriticall teachers. 71. a. 47.

Temptations & Tempting.

Temptation. 68. a. 50.

Three degrees of Tentatiōs, 282. b. 3.

VVee are ſometimes Tempted without any inward affectiō. 577. b. 41.

Temptation ſpirituall. 1. b. 45.

Temptations too any vnlawfulneſſe come of the diuell. 19. a. 16.

Great difference betweene the beeing beaten downe with Temptatiōs, and beeing ſhaken only, and yet with ſtanding them. 282. a. 18. and ſo forth.

Temptations blot out the rememberance of Gods benefites, 58. a. 3.

The Temptations, trialles, and troubles of the godly are many and manifold. 20 a. 50. 29. a. 50.

VVhy vvee ought not too miſlike of Gods doing when he cauſeth vs to be Tempted and tried. 19. b. 22.

The violence of Temptations and afflictions driueth euen the godlieſt to ouerſhoote themſelues. 663. b. 11.

The ſaintes which God moſt loued haue bene in very great Temptation, and how we ought too applie this to our comfort. 320. a. 5.

VVhy ſome men are ſtronger in tēptations and afflictions than otherſome. 27. a. 11.

The greateſt Temptation that can come to man is to be preſſed with the feeling of Gods wraih. 113. a. 61 114. a. 23. b. 32. 120. b. 17.

Hovv the faithful ought to ſtrengthē themſelues in Tentations. 338. b. 54.

Gods ſtrength neuer fayleth men in their temptations. 53. a. 12.

Our ouercōming of Temptations is not without leauing ſome markes of our infirmities. 663. b. 22.

The ouercomming and withſtanding of Temptations, and aduerſities commeth of Gods power in vs, and not of our ſelues. 28. a. 41. 59.

Satans chiefe Temptation in our afflictions. 51. b. 10.

Terrible.

To what end God ſheweth himſelfe Terrible to vs. 740. b. 35. 753. a 10. 754. a. b. 807. a. 8.

Thankfulneſſe.

VVhat maner of Thankfulneſſe it be houeth vs to yeeld to God when we haue felt his mercy in forgeuing our ſinnes, 653. a. 50.

All Gods creatures prouoke vs too Thankfulneſſe towardes God. 705 b. 50.

Thoughts.

The errour of the Papiſtes touching ſinfull thoughts. 48. a. 12. 664. a. 10

Threatnings.

Looke warning.

God denounceth not his threatnings in vaine. 513 b. 51.

Thryce.

VVhat the number of Thryce betokeneth in holy Scripture. 658. a. 8.

Thunder.

The ingendring of Thunder and lightning in the aire. 736. a. 10.

The Thunder is termed the voyce of God. 739. a. 49.

The Thunder and tempeſtuous weather are meſſengers of Gods Maieſtie, and proofes of his prouidence and ſoueraigntie ouer all his creatures. 743. a. 20.

The Thunder and lightning make vs vnexcuſable if we do not thereby both know, feare, and magnifie God. 739. b. 13. 741. a. 39.

The Thunder maketh euen the Reprobates. and Atheiſtes to knowe and confeſſe that there is a God. 752. a.

Tormenter.

A man can haue no worſe Tormenter then himſelfe. 271. a. 59.

Trades.

All Trades are giftes of God. 521. a. 61

Trauell.

All Trauaile and turmoyle in the world can not make a man riche except God bleſſe him. 514. a. 61.

Trayterouſneſſe

The proud Trayterouſneſſe of man. 289. a. 19.

Treaſure.

VVhat the ſimilitude of the vvoord Treaſure importeth 769. b. 50.

Tumbe.

The heauen ſhall ſerue for a Tumbe to Gods Saintes. 517. a. 15.

Looke more in Buriall.

Trouble.

Such as are bold in Troubling others ſhalbe danted by the hand of god. 519. a. 25.

Truſt.

VVe muſt continually truſt in Gods goodneſſe. 108. a. 61. 798. b. a.

VVhat is imported by Truſting in God. 129. a. 13. 257. a. 38.

Gods bereauing vs of all truſt in our owne righteouſneſſe is to our ſingular benefite and welfare. 660. a. 14.

Our truſt muſt not bee tyed too the things that are ſeene, but we muſt Truſt in God euen in the midſt of death. 561. b. 32.

Truth.

VVhen God offreth vs his Truth we muſt receiue it vvithout replying or gainſaying. 659. a 53.

The Trueth of God ſhall neuer bee ſuppreſſed. 132. a 56. 623. a 44.

It is blafphemy againſt GOD too make countenance or conſent to ſuch as maintaine an euill caſe & go againſt the Trueth. 502. a 25.

He that knoweth Gods Trueth muſt not keepe it cloſe but is bound to his neighbours. 302. a 25.

VVhenſoeuer we ſee a man ſtriue againſt Gods Truth in woordes or vvorkes, we ought to ſet ourſelues againſt him. 374. a 22.

The feare fauoure or authority of man, muſt not reſtraine vs from the maintaining or ſetting foorth of Gods Truth. 625. b 50. 626. a b 627. a.

VVe muſt not be afraid to maintain Gods Truth, and why. 701. a 33.

VVhy men dare not maintaine the Truth & the Puniſhment of their faint hartedneſſe. 623. a 61.

God is not worſhipped, if his Truth be not obeyed. 129. a 28.

Man of his owne nature cannot call vpon God in Truth. 284. a 51.

One cauſe that hindereth the ſimple ſort to come to God is Truth. 524 a 61.

Turke.

The ground of the Turkes Religion 79. b. 60.

Of Turning.

The welſpring of all euilles, and of deſtruction, is to Turn away from God. 683. b 42.

VVhy the Heathen and Paynims are ſaid to be Turned away from god 684. a 1.

Ʋ.

Vanity.

Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17.

Vainglory or Ambition.

The vainglorious man doth not any thing but he loketh for praiſe. 542 a 33.

The man that exalteth the meſſage of Gods doctrine, is not to be condemned of Vainglory. 715. a 14.

The Vaineglory of ambition of Parentes. 14. a 20.

The Vainegloriouſnes of worldlings 61. a 22.

Vertue and Vertuouſneſſe.

VVhen a man is not Grounded in the feare of GOD, his Vertues are but filthineſſe. 813. a 26. 814. a 2.

The more Vertuous that men ar the better doth God like of them, and the more is he honored and glorified thereby. 716. a 25.

Gods Vertues are himſelfe. 634. b 47

Vnbeliefe.

The great Vnbeliefe ſpecially in afflictions. 645. b 1.

Vnderſtanding.

Gods bountifulneſſe in giuing of Vnderſtanding to ſuch as craue it 692. b 20.

Our Vnderſtanding is not perfect. 78 b 18.

God muſt not bee meaſured by our Vnderſtanding. 454. b 8.

The ſpirite of Vnderſtanding is the gift of God, not of nature. 223. b 12

God hath not ſet men in this vvorlde to bereaue them of all Vnderſtanding, 529. a 10.

Looke more in Reaſon.

Vndutifull.

Vndutifull men are compared too drie brookes. 125. a 12.

Vnicorne.

Of the Vnicorne. 780. a 38. 781. b 16.

Vnity.

Our Vnity ought to be in the right feare of God. 315. b 20.

Vnkindneſſe.

Mens Vnkindnes ought to prouoke vs to remit our ſelues wholy vnto God. 555. a 49.

Violence.

God accepteth not our prayers except our handes bee cleare from Violence. 227. b 20.

Vnquietneſſe.

The Vnquietneſſe of the wicked. 302 b 45.

Vnthankefulneſſe.

Vnthankfulneſſe in men. 117. a 57.

Vnthankfulnes in grudging againſt God when hee bereeueth vs of his benefites. 33. b 52. 34. a 53. b 47.

Vnthankfulnes in forgetting Gods protection. 23. a 3.

The mannes Vnthankfulneſſe is the cauſe of his decay. 97. b 21.

VVhen God giueth the vvicked the vpperhand it is to puniſh the Vnthankfulneſſe of the vvorld. 132. a 61.

Vprightneſſe.

Trew Vprightneſſe. 4. a 9.

VVhence Vprighnes ſpringeth. 20. a 15.

VVherin Vprightneſſe conſiſteth. 20 a 21.

VVhereto Vprightneſſe tendeth. 20. a 32.

The principall or chiefe point of Vprightneſſe. 20. a 35.

The triall of Vprightneſſe. 20. a 32.

True Vprightneſſe the marke and vvarrant of ſoundeſſe of hart. 4. b 111.

It is vnposſible that mā ſhould haue ſuch perfection as to be garniſhed with Vpright dealing in all points 548. a 11.

It is a woonder that a man which walketh Vprightly ſhould be honored at this day. 555. b 57.

Viſible.

The ſight of theſe Viſible thinges muſt leade vs too the conſidering of the thinges that are inuiſible. 790. a 41.

Viſions.

Viſions of the fathers. 77. b 58.

VVhy God appeared in viſions and dreames to the men of olde time and vvhy he doth not ſo to vs. 639 a b.

VVhy the Viſions were with tokens to amaze men 77. b 58. 78 a 12.

VVe in theſe dayes muſt not looke for Viſions & reuelations. 639. a 17

Gods inward working in mens harts by remorſes, inſpyrations and Viſions. 638. b 24.

Viſions not to belonged for. 79. b 23

The Vanity of them that deſire Viſions. 79. b 35.

Viſitation.

God ſendeth vs his woord, and wee not the due time of his Viſitation 551. a 41.

Vſury.

Of ſeruing God vpon Vſury. 69. b 38.

Vyce.

Euery Vice dravveth man away from God. 526. b 53.

Two Vices that commonly raigne in the worlde, namely contempt of God, and ſuperſtition. 94. a 21.

Twoo extreme Vices amongſt men, one in that ſome are greedy too knovve all thinges, the other, for that ſome will not ſeeke to know that they ſhould, and that is euydent amongſt the Papiſts. 528. b 25

How loth all men are too haue their Vices rebuked, and ſpecially Princes and great men. 697. a 56.

[Page]Shamefull and abhominable Vices may not be ſpoken againſt novve adayes. 697. b 27.

W.

VValke.

VVhat is ment or ſignified by VVal king generally, 4. a 37.

VVhat it is too VValke with God. 665. b 42.

VVhy Enoch is ſayd to haue VValked with God. 665. b 59.

VVhat it is too VValke with men. 665. b 41

VVhat it is to VValke vvith the vvicked. 664. a 55.

VVe can not vvalke to Gods contentation, except vve eſchue euill. 20. a 47.

How we may walk as it becommeth vs. 40. b 38.

VVareneſſe

VVareneſſe needful in all ſtates and degrees. 7. b 51. 8. a 35.

VVareneſſe at feaſtings. 8. a.

VVareneſſe in time of proſperitie. 22. a 22. 30. b 25.

VVareneſſe in preuenting and eſchuing of ſinne and offences. 14. b 59. 15. b 5.

VVareneſſe in miſtruſting of ſecrete & vnknovvne ſinnes paſt. 15. b 13.

VVee bee warer in daungers of the bodie, than in dangers of the ſoul 19. a 39.

VVarning.

The VVarning that God giueth vs as well in his woorkes, as in his word, ought to arme vs againſt al inconueniences and temptations. 786. b 21.

VVarre.

Howe the wicked are ſayd to make VVarre againſt God. 307. b 40.

VVashing.

VVhat is meant by VVaſhing. 188. a 30.

VVater.

VVater is the beginning or groundworke of the world. 740. b 14.

VVay.

VVe muſt not ſvverue from the way that God hath ſhewed vs. 459. a 21

VVeake.

Man is not onely VVeake, but alſo corrupte, and the difference betwene thefe two. 299. b 55. 300. a 22

VVeale or VVelfare.

VVherein conſiſteth oure greateſt VVeale. 507. a 35.

VVeldoing.

Our VVeldoing profiteth not God, neither doth our euill doing hurt him. 701. b 15.

The thinking that God is beholding to vs for our VVeldoings, is the grounde of many ſuperſtitions. 701. b 42.

VVelſpring.

VVee muſt be fountaines or VVelſprings of liuing water, and vvhat is ment thereby. 126. a 22. 127. a 10

Pryde is the VVelſpring of all our diſordered dealings. 541. a 35.

VVelth.

VVorldly welth and proſperitie ſhal not defende men from the hande of God. 677. b 9.

VVhale.

The VVhale and the deſcription of him. 800. b 52. 801. a b. 802. a b. 803 a b.

Proofes of Gods mightie power, wiſdome, and the rightuouſneſſe in the VVhale. 801 b 40. 802. a b. 803. a b.

VVhoredome.

VVho ſo ſuffereth VVhoredome to bee committed, is a baude before God. 581. b 30.

VVicked and VVickednes.

All men of all degrees are VVicked, if God reſtreyne them not by his holie ſpirit. 675. b 32.

The VVicked are Gods ſeruauntes, tooles, and inſtrumentes, wherewith hee ſerueth his owne turne iuſtly and rightfully, and yet their VVickedneſſe can not bee fathered vpon him. 36. a 45. 37. b 24. 38. a 1.

The more that God bereth with the VVicked, the more do they hardē in their ſinnes. 547. a 23.

The VVicked can not do any more or any othervviſe, than God permitteth them. 36. a 38. 37. b 41. 322 b 35.

The VVicked is to bee condemned for his VVickedneſſe, hovv ſo euer his ſtate ſtandeth. 87. b 88. a b. and ſo forth.

All the wicked vvant three thinges. 505. a 32.

VVhy the VVicked are ſayde to bee planted. 87. b 30.

The VVicked periſheth before hee be full ripe. 314 a 28.

VVhy the wicked are ſuffred ſometimes vnpuniſhed. 405. a 2.

VVhy God giueth the wicked their full ſcope in this vvorld. 767. a 1.

Though the VVicked be not troubled, yet are they not throughly in quiet. bicauſe they haue an euil conſcience. 518. a 50.

Though God ſpare the wicked for a time, yet he ſuffereth them not to ſcape altogether ſcotfree. 812. a 50.

God neuer fauoreth the VVicked. 165. a 30.

God is an enemie too all VVicked folke in generall. 797. a 60.

God ouertaketh the wicked in their owne vvyles. 75. b 10. 99. a 41.

The wicked ſhall at length bee confounded 767. a 41. & 316. b 53.

VVhy God deſtroyeth the VVicked. 198, a 18.

The VVicked come not willingly to the Lord. 508. a b.

If VVicked men eſcape vnpuniſhed in this world, their iudgements is the greater. 512. b 27.

The ende of the VVicked. 87. a 27. 378. a 41.

An admonition too the wicked. 512. b 36.

The VVickedneſſe of theſe preſent dayes. 90. a 19.

VVickedneſſe increaſeth, vvhen it is not reſiſted. 478. a 52.

VVill.

The VVill of God, is the fountaine of all rightuouſneſſe. 243. a 19.

Gods only VVill, is vnto vs a ſufficient reaſon of all his doings. 803. a 43.

If we enter to deep into the ſerching of Gods VVill and works, it will turne to our deſtruction. 809. b 14

Gods VVill and mans VVill, cannot ſtand togither, and why. 695. a 20.

VVilfulneſſe.

VVilfulneſſe of opinions, is extreme follie. 674. a 46.

VVilfulneſſe is a deadly plague. 129. b 20.

The malicious VVilfulneſſe of man. 289. a 41.

VVinke.

VVhen God VVinketh moſt at our ſinnes, then ſtande wee in worſte caſe. 691. a 9.

Though God VVinke at thinges for a time, yet in the ende he will call for an account of them. 534. a 2.

VViſdome.

The VViſedome of God is infinite. 95. a 12.

Truth.

VVhen God offreth vs his Truth we muſt receiue it vvithout replying or gainſaying. 659. a 53.

The Trueth of God ſhall neuer bee ſuppreſſed. 132. a 56. 623. a 44.

It is blaſphemy againſt GOD too make countenance or conſent to ſuch as maintaine an euill caſe & go againſt the Trueth. 502. a 25.

He that knoweth Gods Trueth muſt not keepe it cloſe but is bound to his neighbours. 302. a 25.

VVhenſoeuer we ſee a man ſtriue againſt Gods Truth in woordes or vvorkes, we ought to ſet ourſelues againſt him. 374. a 22.

The feare fauoure or authority of man, muſt not reſtraine vs from the maintaining or ſetting foorth of Gods Truth. 625. b 50. 626. a b 627. a.

VVe muſt not be afraid to maintain Gods Truth, and why. 701. a 33.

VVhy men dare not maintaine the Truth & the Puniſhment of their faint hartedneſſe. 623. a 61.

God is not worſhipped, if his Truth be not obeyed. 129. a 28.

Man of his owne nature cannot call vpon God in Truth. 284. a 51.

One cauſe that hindereth the ſimple ſort to come to God is Truth. 524 a 61.

Turke.

The ground of the Turkes Religion 79. b. 60.

Of Turning.

The welſpring of all euilles, and of deſtruction, is to Turn away from God. 683. b 42.

VVhy the Heathen and Paynims are ſaid to be Turned away from god 684. a 1.

Ʋ.

Vanity.

Thy they that are giuen to Vanities are vveary to heare talke of GOD 510. a 17.

Vainglory or Ambition.

The vainglorious man doth not any thing but he loketh for praiſe. 542 a 33.

The man that exalteth the meſſage of Gods doctrine, is not to be condemned of Vainglory. 715. a 14.

The Vaineglory of ambition of Parentes. 14. a 20.

The Vainegloriouſnes of worldlings [...]. a 22.

Vertue and Vertuouſneſſe.

VVhen a man is not Grounded in the feare of GOD, his Vertues are but filthineſſe. 813. a 26. 814. a 2.

The more Vertuous that men ar the better doth God like of them, and the more is he honored and glorified thereby. 716. a 25.

Gods Vertues are himſelfe. 634. b 47

Vnbeliefe.

The great Vnbeliefe ſpecially in afflictions. 645. b 1.

Vnderſtanding.

Gods bountifulneſſe in giuing of Vnderſtanding to ſuch as craue it 692. b 20.

Our Vnderſtanding is not perfect. 78 b 18.

God muſt not bee meaſured by our Vnderſtanding. 454. b 8.

The ſpirite of Vnderſtanding is the gift of God, not of nature. 223. b 12

God hath not ſet men in this vvorlde to bereaue them of all Vnderſtanding, 529. a 10.

Looke more in Reaſon.

Vndutifull.

Vndutifull men are compared too drie brookes. 125. a 12.

Vnicorne.

Of the Vnicorne. 780. a 38. 781. b 16.

Vnity.

Our Vnity ought to be in the right feare of God. 315. b 20.

Vnkindneſſe.

Mens Vnkindnes ought to prouoke vs to remit our ſelues wholy vnto God. 555. a 49.

Violence.

God accepteth not our prayers except our handes bee cleare from Violence. 227. b 20.

Vnquietneſſe.

The Vnquietneſſe of the wicked. 302 b 45.

Vnthankefulneſſe.

Vnthankfulneſſe in men. 117. a 57.

Vnthankfulnes in grudging againſt God when hee bereeueth vs of his benefites. 33. b 52. 34. a 53. b 47.

Vnthankfulnes in forgetting Gods protection. 23. a 3.

The mannes Vnthankfulneſſe is the cauſe of his decay. 97. b 21.

VVhen God giueth the vvicked the vpperhand it is to puniſh the Vnthankfulneſſe of the vvorld. 132. a 61.

Vprightneſſe.

Trew Vprightneſſe. 4. a 9.

VVhence Vprighnes ſpringeth. 20. a 15.

VVherin Vprightneſſe conſiſteth. 20 a 21.

VVhereto Vprightneſſe tendeth. 20. a 32.

The principall or chiefe point of Vprightneſſe. 20. a 35.

The triall of Vprightneſſe. 20. a 32.

True Vprightneſſe the marke and vvarrant of ſoundeſſe of hart. 4. b 111.

It is vnposſible that mā ſhould haue ſuch perfection as to be garniſhed with Vpright dealing in all points 548. a 11.

It is a woonder that a man vvhich walketh Vprightly ſhould be honored at this day. 555. b 57.

Viſible.

The ſight of theſe Viſible thinges muſt leade vs too the conſidering of the thinges that are inuiſible. 790. a 41.

Viſions.

Viſions of the fathers. 77. b 58.

VVhy God appeared in viſions and dreames to the men of olde time and vvhy he doth not ſo to vs. 639 a b.

VVhy the Viſions were with tokens to amaze men 77. b 58. 78 a 12.

VVe in theſe dayes muſt not looke for Viſions & reuelations. 639. a 17

Gods inward vvorking in mens harts by remorſes, inſpyrations and Viſions. 638. b 24.

Viſions not to be longed for. 79. b 23

The Vanity of them that deſire Viſions. 79. b 35.

Viſitation.

God ſendeth vs his woord, and wee not the due time of his Viſitation 551. a 41.

Vſury.

Of ſeruing God vpon Vſury. 69. b 38.

Vyce.

Euery Vice dravveth man away from God. 526. b 53.

Two Vices that commonly raigne in the worlde, namely contempt of God, and ſuperſtition. 94. a 21.

Twoo extreme Vices amongſt men, one in that ſome are greedy too knovve all thinges, the other, for that ſome will not ſeeke to know that they ſhould, and that is euydent amongſt the Papiſts. 528. b 25

How loth all men are too haue their Vices rebuked, and ſpecially Princes and great men. 697. a [...]6.

[Page]Shamefull and abhominable Vices may not be ſpoken againſt novve adayes. 697. b 27.

W.

VValke.

VVhat is ment or ſignified by VVal king generally▪ 4. a 37.

VVhat it is too VValke vvith God. 665. b 42.

VVhy Enoch is ſayd to haue VValked with God. 665. b 59.

VVhat it is too VValke vvith men. 665. b 41

VVhat it is to VValke vvith the vvicked▪ 664. a 55.

VVe can not vvalke to Gods contentation, except vve eſchue euill. 20. a 47.

How we may walk as it becommeth vs. 40. b 38.

VVareneſſe

VVareneſſe needful in all ſtates and degrees. 7. b 51. 8. a 35.

VVareneſſe at feaſtings. 8. a.

VVareneſſe in time of proſperitie. 22. a 22. 30. b 25.

VVareneſſe in preuenting and eſchuing of ſinne and offences. 14. b 59. 15. b 5.

VVareneſſe in miſtruſting of ſecrete & vnknovvne ſinnes paſt. 15. b 13.

VVee bee warer in daungers of the bodie, than in dangers of the ſoul 19. a 39.

VVarning.

The VVarning that God giueth vs as well in his woorkes, as in his word, ought to arme vs againſt al inconueniences and temptations. 786. b 21.

VVarre.

Howe the vvicked are ſayd to make VVarre againſt God. 307. b 40.

VVashing.

VVhat is meant by VVaſhing. 188. a 30.

VVater.

VVater is the beginning or groundworke of the world. 740. b 14.

VVay.

VVe muſt not ſvverue from the way that God hath ſhewed vs. 459. a 21

VVeake.

Man is not onely VVeake, but alſo corrupte, and the difference betwene theſe two. 299. b 55. 300. a 22

VVeale or VVelfare.

VVherein conſiſteth oure greateſt VVeale. 507. a 35.

VVeldoing.

Our VVeldoing profiteth not God, neither doth our euill doing hurt him. 701. b 15.

The thinking that God is beholding to vs for our VVeldoings, is the grounde of many ſuperſtitions. 701. b 42.

VVelſpring.

VVee muſt be fountaines or VVelſprings of liuing water, and vvhat is ment thereby. 126. a 22. 127. a 10

Pryde is the VVelſpring of all our diſordered dealings. 541. a 35.

VVelth.

VVorldly welth and proſperitie ſhal not defende men from the hande of God. 677. b 9.

VVhale.

The VVhale and the deſcription of him. 800. b 52. 801. a b. 802. a b. 803 a b.

Proofes of Gods mightie power, wiſdome, and the rightuouſneſſe in the VVhale. 801 b 40. 802. a b. 803. a b.

VVhoredome.

VVho ſo ſuffereth VVhoredome to bee committed, is a baude before God. 581. b 30.

VVicked and VVickednes.

All men of all degrees are VVicked, if God reſtreyne them not by his holie ſpirit. 675. b 32.

The VVicked are Gods ſeruauntes, tooles, and inſtrumentes, vvherewith hee ſerueth his owne turne iuſtly and rightfully, and yet their VVickedneſſe can not bee fathered vpon him. 36. a 45. 37. b 24. 38. a 1.

The more that God bereth with the VVicked, the more do they hardē in their ſinnes. 547. a 23.

The VVicked can not do any more or any othervviſe, than God permitteth them. 36. a 38. 37. b 41. 322 b 35.

The VVicked is to bee condemned for his VVickedneſſe, hovv ſo euer his ſtate ſtandeth. 87. b 88. a b. and ſo forth.

All the wicked vvant three thinges. 505. a 32.

VVhy the VVicked are ſayde to bee planted. 87. b 30.

The VVicked periſheth before hee be full ripe. 314 a 2 [...].

VVhy the wicked are ſuffred ſometimes vnpuniſhed. 405. a 2.

VVhy God giueth the wicked their full ſcope in this vvorld. 767. a 1.

Though the VVicked be not troubled, yet are they not throughly in quiet, bicauſe they haue an euil conſcience. 518. a 50.

Though God ſpare the wicked for a time, yet he ſuffereth them not to ſcape altogether ſcotfree. 812. a 50.

God neuer fauoreth the VVicked. 165. a 30.

God is an enemie too all VVicked folke in generall▪ 797. a 60.

God ouertaketh the wicked in their owne vvyles. 75. b 10. 99. a 41.

The wicked ſhall at length bee confounded▪ 767. a 41. & 316. b 53.

VVhy God deſtroyeth the VVicked. 198, a 18.

The VVicked come not willingly to the Lord. 508. a b.

If VVicked men eſcape vnpuniſhed in this world, their iudgements is the greater. 512. b 27.

The ende of the VVicked. 87. a 27. 378. a 41.

An admonition too the wicked. 512. b 36.

The VVickedneſſe of theſe preſent dayes. 90. a 19.

VVickedneſſe increaſeth, vvhen it is not reſiſted. 478. a 52.

VVill.

The VVill of God, is the fountaine of all rightuouſneſſe. 243. a 19.

Gods only VVill, is vnto vs a ſufficient reaſon of all his doings. 803. a 43.

If we enter to deep into the ſerching of Gods VVill and works, it vvill turne to our deſtruction. 809. b 14

Gods VVill and mans VVill, cannot ſtand togither, and why. 695. a 20.

VVilfulneſſe.

VVilfulneſſe of opinions, is extreme follie. 674. a 46.

VVilfulneſſe is a deadly plague. 129. b 20.

The malicious VVilfulneſſe of man. 289. a 41.

VVinke.

VVhen God VVinketh moſt at our ſinnes, then ſtande wee in worſte caſe. 691. a 9.

Though God VVinke at thinges for a time, yet in the ende he will call for an account of them. 534. a 2.

VViſdome.

The VViſedome of God is infinite. 95. a 12.

[Page]God hath all perfection of vviſdome in him. 526. a 4.

God is vviſe after two ſortes. 238. b 46. 243. a 38.

VVhat is our true VViſedome, and wherein it conſiſteth. 87. a 60. 89. b 10. 95. b 15. 219. b 53. 421. a 35. 526. b. 26. 659. a 49. 660. a 42. 692. a 32. 788. a 48. 789. a b. 814. a 29.

From whence vviſedome commeth. 101. a 50. 512. a 39. 523. a 60.

Gods children muſt not be without VViſedome and diſcretion. 130. a 59.

VVhat is the principall point of mās VViſdome. 525. a 54.

VViſedome is not tyed to the age, nor to the ſtate and degree of calling 620. a 43.

If man had the vnderſtanding of all thinges that are hidden, yet God his VViſdome is farre higher. 519. b 52.

The VViſdome and ſtrength of mā is but ſmoke before God. 246. b 1.

All the VViſdome, knovvledge, rightuouſneſſe, and ſtrength of man, is nothing before God 755. a 35.

A patterne of a vvorldly wiſe man. 101. b 2.

VVorldly VViſdome is fooliſhneſſe. 101. b 23.

God puniſheth the pryde of ſuch as truſt in their owne vviſedome, in inferiour things. 521. b 50.

God blindeth the wiſe, euē in vvorldly thinges, much more in the ſecrets of his Goſpell, and therefore wee ought not to bee offended, when vve ſe the vviſe of the vvorld haue no taſt of the Goſpell. 335. a 22. 38.

VVishe.

VVe may VViſh for nothing, vvhich we ought not to pray for. 100. b 40

Man is tempted to vviſhe his ovvne vndoing. 514. a 51.

VVit.

VVee muſt not truſt too our owne VVit, and why. 695. b 32.

Hee that proudly preſumeth of his owne VVit, robbeth God of his honor. 522 a 11.

God will puniſh ſuch as apply their VVits to naughtie purpoſes. 522. a 16.

The cauſe why the Papiſts and heretikes ſtand ſo ſtifly to the Articles that are in controuerſie betweene them and vs, is for that they truſt more too their owne wit, than to the ſcriptures. 696. a 4.

VVitneſſe.

The vpright and ſuch as are no hipocrites, refuſe not euen the VVitneſſe of men, concerning their giltleſneſſe. 329. b 5.

VVoman.

VVomen are not to be deſpized. 55. a 47.

The naturall kindneſſe of VVomen toward their children, and vvhēce it proceedeth. 784. a 41.

Gods VVoorde, or the Scripture.

Gods VVord is a conſuming fire. 395 b 15.

Gods worde muſt be our only direction. 86. a 60.

Gods vvorde is the Armour and vveapon of Chriſtians. 31. a 17.

Gods worde is not darke of it ſelfe. 637. a 11.

The Maieſtie, ſimplicitie, and eaſie plainneſſe of Gods word. 753. b 18. 772. b 18.

The Scripture applyeth it ſelf to our capacitie. 38. b 18.

God goodneſſe in ſhewing him ſelfe to vs by his word, and the vſe and end thereof. 741. a 18.

The authoritie and obedience that muſt bee yeelded of all ſtates and degrees, to Gods worde. 329. b 26. 540. b 1. 627. a 15. 628. a 51. 631. a 20

Gods ſhewing of him ſelfe in his word, is farre excellenter than his ſhewing of him ſelf in his vvorks. 741. b 11.

VVhat maner of thing the Doctrin of Gods word is, and howe it differeth from other Sciences. 660. b 57.

The vvorde without the working of Gods ſpirite, is but a deade thing. 810. a 19.

They that reiecte and refuſe Gods word, are vvorſſe than the Papiſts 738. a

They that diſdeine to learne at Gods vvord, are worſſe than brute beaſtes. 661 a 45.

VVherfore many take no profit by hearing Gods vvorde. 253. a 60.

Hovve we ought to behaue our ſelues, vvhen wee ſee Gods worde ſo little receiued. 291. a 20.

VVee ought to bee deſirous of Gods worde, and why. 70. a 43.

The profite of Gods worde when it is rightly applyed. 486. a 47.

VVhat is to be done, that wee may profite by the hearing of Gods worde. 742. b 20.

How we ought to be minded, at the hearing of Gods vvorde. 79. b 1. 80 a 32. 529. b 46.

VVee muſt content our ſelues vvith the Scriptures. 80. a 29. 768. a 34.

The faithful muſt continually mind the thinges that are vvritten in Gods vvord. 638. a 27. 459. a 34.

To receiue Gods worde, is to receiue God himſelf. 410. b 411. a b.

The vſe of Gods vvorde. 70. a 22. 36. 749. b 21.

VVhat a villanie is it too forbid vnlearnid folke, the reading of the ſcripture. 18. b 27.

Men cannot barre the vvorde of god from continuing in his full ſtate. 642. b 51.

The vvickednes of mens liues ought not to diminiſh the authoritie of Gods worde. 530. b 18.

The Papiſtes are falſifiers of the holie Scriptures. 86. a 35.

VVoorkes.

Gods VVorks are incomprehenſible in them ſelues. 94. b 45.

VVhy all Gods VVorkes are called iudgements. 38. a 15.

Our negligence in conſidering gods workes. 96. a 18.

Three poyntes to bee minded in the conſidering of Gods vvorkes. 748 a 34.

Twoo ſortes of looking vpon Gods wokes. 731. b 36.

It is perfect vviſdome to marke well Gods workes. 493. b 53.

VVe muſt not preſume to ſearch the bottome of Gods workes. 730. a 61 733. a 51.

Our loking at and vpon gods works muſt ingender a reuerend feare of him in vs. 738. b 29. & 739. a

The apparantneſſe of Gods vvorkes leaueth vs without excuſe, if vvee magnifie him not. 733. a 12.

The depth of Gods inferior vvorks, proue that wee can not attaine to his incomprehenſible ſecrete. 737. a 11. 767. b 33. 769. a 21. 770. a b. 742. b 56.

The ordinarie ſight and wonted familiaritie of Gods woorkes, muſt not cauſe vs to make the leſſe accompt of them. 736. b 47.

Mans preſumption in iudging Gods vvorkes. 94. b 18.

Gods wonderfull working in his viſible creatures, ought to reſtraine vs from ruſhing intoo his incomprehenſible determinations, and from iudging too haſtily of his doings. 764. b 17. 763. a [...]6. 764. a b. 767. b 28. 768. a b. 769. a b.

The end of knowing Gods workes. 95. a 57.

The excellencie and maieſtie of gods workes, and our dutie in reuerencing and glorifiyng him in the ſame. 748. a 53. 749. a 751. b 21. 752 [Page] b 14. 798. b 8. 799. a b. 800. a b. 801 a b. 802. a b. 803. a b. 804. a b. 805. a b. 806. a b. 807. a b. 808. a b. 809. a b. 810. a b. 811. a b. 812. a b. 813. a b 814. a b. 815. a b. 816. a b. 817. a b. 818. a b. 819. a b. 820. a b. 821. a b.

Hovve Gods vvorkes are to be reuerenced. 95. b 18. 732. a 49.

God VVorketh after tvvo ſortes towardes vs, to the ende we ſhoulde call vpon him. 360. b 4.

VVhat is ment by mens owne vvorkes, and hovve God vvithdraweth them from them. 639. b 48.

God may rightfully reiect the works euen of the regenerate. 498. a 20.

If wee haue endeuoured to followe God his will, and too ſubmit our ſelues therevnto, our woorkes are acceptable before him. 576. b 1.

Gods accepting of our imperfecte VVorkes, ought to incourage vs to do well. 813. b 49.

VVhat is to be conſidered in all our VVorkes. 575. b 53.

VVorkmanship.

Howe we are ſaid to be Gods workmanſhip. 285. b 59.

VVorld and VVorldlings.

VVhereof the VVorlde was made. 740. b 14.

The VVorlde is gouerned by Gods prouidence, and not by fortune. 16. a 31.

Vpon what conditions wee are placed in this world. 418. a 24. 562. a 60.

God will not haue our myndes tyed to the things of this vvorld. 520. b 33.

The end of our being in this world. [...] 59.

VV [...] vvhat condition vve holde all VVorldly things. 34. 2 [...].

VVorldlings and vnbeleeuers, preſume vpon their own power 548.

The wretched VVorlde is beguiled with rich men, and of great eſtate 524. a 53.

VVee muſt bee alwayes readie and willing to forgoe the VVorld & all vvorldly things. 34. a 28. 520. b 33.

VVrath.

Of Gods VVrath, howe heauie it is, and hovve much to bee accepted. 280. a 35.

Gods VVrath is a fire. 399. b 5.

For what cauſe and to what ende, God maketh vs to feele his vvrath 725. b 45.

The feeling of Gods wrath throughly, driueth away al myrth and quietneſſe. 644. a 40.

There is no affliction to bee compared with the feling of Gods vvrath. 138. a 41.

The greatneſſe of Gods wrath, and in vvhat wiſe we ſhould bethinke vs of it. 643. a 21. 644. a b. 645. a.

The mightie power and rightuouſneſſe of Gods VVrath, and hovve wee may apply the ſame too our comfort and inſtruction. 711. a 15. 712. a b.

VVretchedneſſe.

Our VVretchedneſſe is a great beautie to Gods goodneſſe and mercy. 146. a 60.

VVrong.

God can not vſe VVrong or crueltie towards vs. 195. a 38.

God doth not men any VVrong, in puniſhing or afflicting them. 668 b 41. 669. b 35. 670. a 12. 680. b 49. 682. a 44.

It is for our profite, that God ſuffreth men to do vs VVrong. 435. a 5 [...].

To do VVrong to our neighbour, is to warre againſt God. 308. b 34.

VVilyneſſe.

VVilyneſſe and wicked practizes muſt be farre from the children of God. 98. a 30.

VVynde.

The VVyndes are Gods meſſengers. 29. b 40. 30. a 15.

Y.

Youth and Yongmen.

VVhat our Youth is. 83. a 7.

A deſcription of the behauior of the Youth in theſe dayes. 617. a 38.

Youth is become altogether diueliſh 539. b 14.

VVherefore Youth is moſt giuen too ſinne. 265. a [...].

The dutie of Yongmen, in preſence of their elders. 616. b 49.

In vvhat caſes Yongmen maye put forth them ſelues before their elders. 617. b 24. 618. b 53.

Z.

Zeale and Zealouſneſſe.

Men ought to be Zealous, in the defence of Gods truth. 625. b [...].

VVith what zeale a Chriſtian ought to defend God and godly matters 713. a 14 b.

VVhere modeſtie is not, there Zeale and deſirouſneſſe to ſpeake, are to be diſcommended. 616. a 47.

Zealouſneſſe ought to be guided by reaſon. 616. a 31.

Moyſes caried away with Zealouſneſſe. 59. a 27.

FINIS.

¶ The Sermons of Maiſter Iohn Caluin vpon the booke of Iob.

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1

The first Sermon vpon the first Chapter.

THere vvas in the lande of Hus a man named Iob, ſounde and vpright, fearing God, and vvithdravving himſelfe from euill.

THE BETTER TO PROFIT ourſelues by that which is contained in this preſent booke, firſte and formoſt it behoueth vs to vnderſtande the ſumme of it. For the ſtorie here writtē, ſheweth vs how we be in Gods hand, and that it lieth in him to determine of our life, and to diſpoſe of the ſame according to his good pleaſure, and that it is our dutie to ſubmit ourſelues vnto him with al humbleneſſe and obedience:20 and that it is good reaſon, that wee ſhould bee wholly his, both too liue and dye: and ſpecially that when it pleaſeth him to lay his hande vpon vs, although we perceiue not for what cauſe hee doth it, yet we ſhould glorifye him cōtinually, acknowledging him to be iuſt and vpright, and not too grudge againſt him, nor to fall ſtriuing with him, aſſuring ourſelues that we ſhall always be vanquiſhed in pleding againſt him. So thē, the thing that we haue briefly to beare in mind in this ſtory, is, that God hath ſuch a ſouerainty ouer his creatures, as he may diſpoſe of thē at his 30 pleaſure: and that when he ſheweth any rigour which we thinke ſtrange at the firſt bluſhe, yet notwithſtanding wee muſt holde our peace, and not grudge, but rather confeſſe that he is rightuous, and wait till he ſhew vs wherefore he chaſtizeth vs. And here withall we haue to behold the patientneſſe of the man that is ſet heere before our eyes, according as S. Iames exhorteth vs. For when God ſheweth vs that we ought to beare all the miſeries that he ſhal ſend vpon vs: we can well afoo [...]d to confeſſe that it is our dutie ſo to doe: but yet there withall wee alledge our owne 40 frayltie, and wee beare oureſelues in hande, that that ought to ſerue for our excuſe. VVherfore it is good for vs to haue ſuch examples, as ſhewe vnto vs howe there haue bin other men as fraile as we, who neuertheleſſe haue reſiſted temptations, and continued ſtedfaſtly in obedience vnto God, although he haue ſcourged them euē with extremitie. Thus haue we here an excellent mirrour. Moreouer, we haue to cōſider not only the patience of Iob, but alſo the iſſue of it, as Sainct Iames ſayth. For had Iob continued in miſerie: albeit that hee had had more than Angelical 50 ſtrength in himſelf, yet had that bene no happie iſſue. But when we ſee he was not diſappointed of his hope, and that he found grace, bycauſe he humbled himſelfe before God: vpon the ſight of ſuche an iſſue wee may conclude, that ther is nothing better, than to ſubmit ourſelues vnto God, and to ſuffer peaceably whatſoeuer he ſendeth vs, vntill hee deliuer vs of his owne mere goodneſſe. And herewithal (beſides the ſtorie) we haue to conſider the doctrine compriſed in this booke. That is to wit, concerning thoſe that came vnto Iob vnder pretence to comfort him,60 and yet tormēted him much more than did his owne miſeries: and concerning the anſweres that he vſed to repulſe their checks, wherwith it ſeemed they would haue daūted him. But firſt of all, as in reſpect of our afflictions, we haue to note, that although God ſend them, and that they proceede from him: yet notwithſtanding the diuell alſo ſtirreth them vp in vs, according as S. Paule telleth vs, that we haue war againſt the ſpirituall powers. For when the diuel hath once kindled the fire, he hath alſo his bellows: that is to ſay, he findeth men that are fit to pricke vs always forwarde, both to feede the euill, and to encreaſe it. So then we ſhall ſee how Iob (beſides the miſerie that he endured) was alſo tormented both by his friendes and by his wyfe, and (aboue all) by ſuch as came to tempt him ſpiritually. For I call it a ſpirituall temptation, not only when wee be ſmitten and afflicted in our bodies: but alſo when the dyuell cōmes to put a toy in our head, that God is our deadly enimie, and that it is not for vs to reſort any more vnto him, but rather to aſſure our ſelues, that henceforthe hee will not ſhew vs any mercy. See whervnto al the diſcours tendeth which Iobs friends layd afore him. It was to make him beleeue, that he was a man forſaken of God, and that he deceiued himſelf in imagining that God would be mercifull vnto him. Surely theſe ſpirituall battelles are farre more harder to be borne, than all the miſeries and aduerſities that we can ſuffer by any perſecution. And yet doth God let Satan ninne ſo farre vpon the brydle, that he alſo bringeth his ſeruants with him, who giue vs ſuch aſſaults, as wee ſee Iob hath endured. Marke well this for a ſpeciall poynt. But here withall we haue further to marke, that in all this diſputation, Iob mainteineth a good caſe. And yet it is more, that Iob mainteining a good quarell, did handle it il, and that the other ſetting forth an vniuſt matter, did conuey it well. The vnderſtanding of this will be as a key to open vnto vs all this whole booke. Howe is it that Iob mainteineth the good caſe? It is in that hee knoweth, that God dothe not euer puniſhe menne according too the meaſure of their ſinnes, but hath his ſecrete iudgementes, whereof he maketh vs not priuie, and therefore that it behoueth vs to wait till he reueale vnto vs for what cauſe he doth this or that. Thus is he in this whole diſcourſe perſuaded, that God doth not always puniſh mē according to the meaſure of their ſinnes▪ and therevpon aſſureth himſelfe, that he is not a man reiected of God, as they woulde make him to beleeue. Beholde heere a good and true caſe, notwithſtanding that it be ill handled. For Iob raungeth here out of his boundes, and vſeth ſuch exceſsiue and outrageous talke, that in many pointes he ſeemeth a deſparate perſon. And ſpecially he ſo chafeth, as it ſeemeth that he would euen reſiſt God. Thus may vee ſee a good caſe miſſehandled. But on the contrarie part, they▪ [Page] that vndertake the euill caſe (that is to wit, that God doth alwayes puniſhe men according to the meaſure of their ſinnes) haue goodly and holie ſentences, and there is nothing in their whole talk which would not entice vs to receyue it as if the holy Ghoſt himſelfe had vttered it. For it is plaine truth: they be the groundes of religion: they treate of Gods prouidence: they treat of his iuſtice: they treate of mennes ſinnes. Thus ſee wee a doctrine whiche wee muſt receyue without gaynſaying: and yet the drifte of it is euill, namely for that theſe men labour thereby to 10 caſt Iob into deſpaire, and to drowne him altogither. But hereby we ſee, that when we haue a ſure grounde, it behooueth vs to looke that wee builde vpon it in ſuch wiſe, as all things be anſwerable therevnto, according as Sainct Paule ſayth of himſelfe, that he builded well, for as much as he founded the Church vpon the pure doctrine of Ieſus Chriſt, and therfore that it hath ſuch a conformitie in it, as thoſe that come after him, ſhal not make any other foundation, eyther of chaffe, or of ſtubble, or of any other brittle ſtuffe: but haue a good foundation, ſtedfaſt, and ſubſtantiall, readie layd to their hand. Likewiſe in our whole 20 lyfe we haue to looke vnto this point: namely that if wee be grounded vpon good and rightfull reaſon, it behoueth eche one of vs to ſtande vpon his garde, that he reele not, ne wauer not one way or other. For ther is nothing eaſier than to marre a good and rightfull matter, ſo ſinfull is our nature, as wee finde by experience at all times. God of his grace may giue vs a good caſe: and yet we may bee ſo ſtinged by our enimies, that wee can not holde our ſelues within our boundes, nor ſimply followe that whiche God hath enioyned vs, without adding of ſom trick of our own.30 Seing then that we be ſo eaſily caried away: we ought the rather to pray vnto God, that when wee haue a good caſe, he himſelfe will voutſafe to guide vs in all ſingleneſſe by his holie ſpirit, ſo as we may not paſſe the boundes, which he hath ſet vs by his word. Herewithall alſo we be put in mynde, not to apply Gods truth to any euill vſe. For in ſo doing we diſhonour it: like as theſe men doe heere, who although they ſpeake holily (as we haue ſhewed already, and as we ſhall ſee more fully hereafter) are notwithſtanding but traytours to God. For they corrupt Gods truth,40 and abuſe it falſly, applying that thing to an euil end, which of it ſelfe is good and rightfull. So then, whenſoeuer God giueth vs the knowledge of his woord, let vs learne to receiue it with ſuch reuerence, as our receiuing of it may not be to deface good things, nor to ſette a colour vpon euyll things, as oftentimes thoſe that bee moſt ſharpwitted and cunning, do ouerſhoote themſelues, and abuſe the knowledge that God hath giuen them, vnto deceyt and naughtineſſe, turning all things topſituruie, in ſuche wiſe as they doe nothing but ſnarle themſelues. Conſidering therefore 50 how all men are giuen to ſuch infirmitie: it, ſtandeth vs ſo much the more on hand, to pray God to giue vs the grace to apply his word to ſuch vſe as he hath ordeyned it: that is to wit, to pureneſſe and ſimplicitie. And thus ye ſee what we ought to conſider in effecte. But now that we vnderſtande what is in this booke: wee muſte lay foorthe theſe matters more at length in ſuch ſorte as the things that we haue but lightly touched, may be layd forth at large according to the proceſſe of the hiſtorie. It is ſayde, that There 60 was a man in the lande of Hus, named Iob, a ſounde and vpright man, and fearing God, and withdrawing him ſelfe from euill. VVe knowe not, neyther can we gueſſe in what tyme Iob liued: ſauing that a man may perceiue he was of great antiquitie: howbeit that ſome of the Iewes haue bin of opinion, that Moyſes was the author of this boke: and that he did ſet it as a loking glaſſe before the people, to the intent that the childrē of Abrahā (of whoſe race he himſelf came) might knowe that God had ſhewed fauour to others that were not of the ſame line, and thervpon be aſhamed if they thēſelues walked not purely in the fear of God, ſeing that this man (which had not the mark of Gods couenant, nor was circumciſed, but was a Panim) had behaued himſelf ſo well. But foraſmuch as this is not certeine: we muſt leaue it in ſuſpence. Neuertheleſſe let vs take that which is out of all doubt: that is to wit, that the holie ghoſt hath endited this booke, to the ende that the Iewes ſhould knowe how God hath had people too ſerue him, albeit that they haue not beene ſeparated out from the reſt of the worlde: and that although they had not the ſigne of circumciſion, yet notwithſtanding they walked in all pureneſſe of conuerſation. By the knowledge whereof, the Iewes haue had occaſion to be ſo much the more diligent to kepe the lawe of God: and ſith hee had voutſafed them ſuch fauour and prerogatiue, as to gather them out from among all other ſtrange nations, they ought to dedicate themſelues wholly vnto him. Alſo a man may perceiue by the booke of Ezechiel, that the name of Iob was renoumed amōg the people of Iſraell, for in his .xiiij. chap. we ſee it is ſayd, that if Noe, Iob, & Daniel wer amōg the people that ſhuld periſh, they ſhould ſaue no mo mens liues but their own, & all the reſt of the people ſhould be deſtroyed. See howe the Prophete ſpeaketh of theſe three men, as of ſuche as were knowne and renoumed among the Iewes, as I haue touched alredie. And thereby we ſee what the intent of the holy ghoſt is: namely that the Iewes ſhould haue a mirror and pattern whereby to knowe how they ought to keepe the doctrine of ſaluation that was giuen vnto them, ſeing that this man whiche was of a ſtraunge nation, had ſo kepte himſelfe in ſuch puritie. And that is the chiefe thing that we haue to remember concerning the name that is ſet downe heere, when he ſayth that he was of the land of Hus. True it is, that ſome men do place this land far eaſtward. Neuertheleſſe in the fourth chapter of the Lamētations of Ieremie, the ſame word Hus is put for a part of Edom. VVe knowe that the Edomites are deſcended of Eſau: and true it is that they alſo had circūciſion. Howbeit foraſmuch as they were ſtrayed away from Gods church, they had it no more as the ſigne of his couenāt. Therfore if we take Iob to haue bin of this land of Hus, then was he an Edomite, that is to ſaye, of the line of Eſau. And we knowe howe the Prophet ſayth, that although Eſau and Iacob were natural brethren, borne bothe at one burthen: yet God of his mere goodneſſe choze Iacob, reiecting Eſau, and curſing him with all his whole linage. Lo how the Prophet in ſpeaking to magnifie Gods mercy towards the Iewes, telleth them that he choze them not for any worthyneſſe that was in their perſons, cōſidering that he had reiected Iacobs eldeſt brother, to whom the birthrith belonged, and had chozen him that was the yonger & inferior. So then, although that this man was borne of Eſaus line: yet notwithſtanding we ſee how ſoūdly he liued, & how he ſerued god not only by vpright [Page] cōuerſatiō & equitie amōg men: but alſo in pure religion, which he defiled not with the idolatries and ſuperſtitiōs of the infidels. As touching the name of Iob, ſome interprete it to ſignify weeping or wayling. And other ſome take it for an vtter enimie, not ſuch a one as he hateth, but ſuch a one as is as it wer a white for men to ſhoot at. Ther is no cauſe why we ſhould dout whether this mā (whoſe coūtrey is ſo marked out, & whoſe name is expreſſed) wer or no, or liued or no, or whether the things that are written here, did come to paſſe or no: ſo as we ſhould thinke it to be but a 10 tale contriued, as if a mā ſhuld vnder a counterfaite name ſet out ſome thing vntoo vs that was neuer done. For I haue already alledged the record of Ezechiell, and alſo of Sainct Iames, who ſhewed right well that there was a Iob in deede. And further, ſeeing that the ſtory it ſelfe declareth it, we can not in any wiſe deface the thing whiche the holy Ghoſt meant to vtter ſo precyſely. As for the reſydue, wee haue too marke, that in that time, although the world were falne away from the true ſeruing of God, and from pure Religion: yet notwithſtanding there was ſtill 20 farre more ſoundneſſe by a great deale, than there is at this day, ſpecially in the papacie. And in deede wee ſee, that in Abrahams time Melchiſedech had Gods Churche and ſacrifices which were without any defilement. And ſo albeit that the more part of the worlde was wrapped in manyfolde erroures, and falſe and wicked imaginations: yet notwithſtanding, God had reſerued ſome little ſeede to himſelfe, and he had always ſome that were hilde ſtill vnder the pure truth, yea and whiche waited continually whē God ſhould ſtabliſh his Church, and chooſe out one 30 people, (that is to wit the ofſpring of Abraham) to the end they might know that they were picked out from the reſt of the whole world. But very true it is, that Iob liued after this time, howbeit that the Church of God was not then ſo well eſtabliſhed as it was afterward. For we know that while the children of Iſraell liued in Aegypt, it was like that all ſhould haue come to naught. And ſpecially we ſee to what an afterdeale they were come in the ende when Pharao commaunded that their menchildren ſhoulde bee killed: and in the wilderneſſe wher it ſeemed that god had 40 reiected them. VVhen they were come into the countrey of Canaan, they had great battels againſte their enimies, and ſpecially the ſeruice of God and his tabernacle were not yet there ſo well apointed as was requiſite. God therfore hauing not yet ſettled an apparāt ſtate of the church, would there ſhould always remayne ſome ſmall ſeedes of it amōg the Paynims, to the intent hee might be worſhipped: & that was alſo to conuince thoſe that are turned aſide out of the right way like Paynims: for Iob alone was inough to cōdemne a whole countrey. Noe alſo condemned 50 the whole world (as the ſcriptur ſaieth) bicauſe he hild himſelf always in pureneſſe, and walked as before God, at ſuch time as euery man had forgotten him, and all menne were gone aſtray in their own ſuperſtitions. Heere then is Noe iudge of the whole world, to cōdemne the vnbeleeuers and rebelles. As much is to be ſayd of Iob, who hath condemned al the people of that countrey: in that he hath ſerued God purely, and the reſidue were full of idolatrie, ſhamefull deedes, & many errors. And this came to paſſe, bicauſe they hild ſcorne to know the true and liuing god,60 and how and after what ſort it was his will to be honored. So great regard hath God always had (as I haue ſayd) too make the wicked and the vnbeleuers alwais vnexcuſable. And for this cauſe it was his will, that there ſhould always be ſome mē that ſhould folow the things that he had ſhewed to the anciēt fathers. Such a one was Iob, as the ſcripture telleth vs, & as this preſēt ſtory ſheweth ful wel, who ſerued God purely, and liued vprightly among men. It is ſaid, that He was a ſound man. This word Sound in the ſcripture is taken for a playnneſſe, when there is no poynt of ſayning, coūterfayting, or hypocriſie in a man, but that he ſheweth himſelfe the ſame outwardly that he is inwardly, & ſpecially whē he hath no ſtarting holes to ſhift himſelf from God, but layeth open his heart, and all his thoughts and affections, ſo as he deſireth nothing but to conſecrate and dedicate himſelfe wholly vnto God. The ſayde word hath alſo bene tranſlated perfect, as well by the Greekes as by the Latines. But for as much as the worde perfecte, hath afterwarde bene miſconſtrued: it is much better for vs to vſe the word Sound. For many ignorante perſones not knowing howe the ſayde perfection is too bee taken, haue thoughte thus: Beholde heere a man that is called perfect, and therefore it foloweth, that it is poſsible for vs to haue perfection in oureſelues, euen during the tyme that we walke in thys preſent lyfe. But they deface the grace of God, whereof wee haue neede continually. For euen they that haue lyued moſte vprightly, muſt haue recourſe to Gods mercie: and except their ſinnes be forgyuen them, and that God vphold them, they muſt needs al periſh. So then, although that they whiche haue vſed the word perfect, haue ment well: yet notwithſtanding for as muche as there haue ben ſome that haue wreſted it too a contrary ſenſe, (as I haue ſayd) lette vs keepe ſtill the word Sound. Then looke vpō Iob, who is called Sound. And how ſo? It is bicauſe there was no hypocriſie nor diſsimulation, nor any doubleneſſe of heart in him. For when the ſcripture meaneth to ſette down the vice, that is contrary too this vertue of Soūdneſſe: it ſayth Hart and Hart, meaning thereby a double heart. Let vs marke then, that fyrſt of al this title is attributed vnto Iob, to ſhew that he had a pure & ſimple mind, that he bare not two faces in one whood, nor ſerued God by halues, but laboured to giue himſelfe wholly vnto him. True it is that as nowe we can not be ſo ſounde as to attayne to the marke as were too be wiſhed. For as touching thoſe that follow the right way, although they goe on forward limping: yet are they ſo lame, that they dragge their legges and their wings after them. The caſe then ſtandeth ſo with vs, ſo long as we be wrapped in this mortall bodie, that vntill ſuche time as God haue quit [...] diſcharged vs of all the miſeries wherevnto wee be ſubiect: there ſhall neuer be any perfect ſoundneſſe in vs, as I haue ſaid afore. But yet for all that, it behoueth vs neuertheleſſe to come to the ſaid playnneſſe, and too gyue ouer all counterfaytneſſe and leaſing. And further, lette vs note, that the true holyneſſe beginneth within vs, in ſomuch that if we ſhewe all the fayreſt countenances in the world before men, and that our lyfe bee ſo well guyded that euery man ſhall commend vs: yet if we haue not thys playnneſſe and ſoundneſſe before God, all is right nought. For it behoueth that the fountayne bee fyrſte pure, and afterwarde that the ſtreames that runne out of it bee pure alſo. Otherwiſe the water may well bee cleere: [Page] and yet neuertheleſſe bee bitter, or elſe haue ſome other filthie corruption in it. Therefore it behoueth vs to begin alwayes with this text, That God will be ſerued in ſpirite, and in truth: for he is a ſpirit, and he regardeth the truth of the heart, as it is ſayd in the fifth of Hieremie. Then ought we to learne firſt and formoſte, to frame our hearts to the obeying of God. For after that Iob hath bene reported to haue ben ſound, it is alſo ſayd of him that He was vpright. This vprightneſſe is ment of the lyfe that he led, which is as it were the frute of the ſaid roote which the holy ghoſt 10 had planted afore. Iob then had an vpright and ſoūd hart. For his life was ſimple, that is to ſay, he walked and liued amōg his neybours, without hurting of any perſon, without doing any wrōg or trouble to any body, without ſetting of his mind to any guyle or naughtineſſe, and without ſeeking his owne profit by the hinderāce of other folkes. VVe ſee now what this vprightneſſe importeth, which is added in this place. And herby we be admoniſhed, to haue an agreableneſſe betweene our hearte and our outwarde ſenſes. True it is (as I haue ſaide afore) that wee may well 20 withold our ſelues from yldoing, & that we may wel haue a fayre ſhewe before men: but that ſhall bee nothing, if ther be any hipocriſy or couert diſsimulation before god, when it commeth to the roote that is within the hearte. VVhat muſt we do then? VVe muſt begin at the foreſayd poynt, as I haue told you afore: and then to haue perfecte ſoūdneſſe, it behoueth that our eyes, our hands, our feete, our armes, & our legs be anſwering thervnto: ſo as in our whole life we may ſhew that our will is to ſerue God, and howe that it is not in vaine that wee pretende a meaning 30 to keepe the ſame ſoundneſſe within. And heere ye maye ſee why Sainct Paule alſo exhorteth the Galathians too walke after the ſpirite, if they liue after the ſpirite: as if he ſhoulde ſaye. Verily it behoueth that the ſpirit of God dwell in vs and gouern vs. For it is to no purpoſe to haue a gay life that pleaſeth men, and is had in great eſtimatiō, vnleſſe we be renued by the grace of God. But what? It behoueth vs to walk: that is to ſay, it behoueth vs to ſhew in effect, & by our work, how the ſpirit of god reigneth in our minds. For if our hands be ſtained with robberie, with 40 crueltie, or with other anoyances: if the eies be caried with leud & vnchaſt lokes, with coueting other mens goodes, with pride, or with vanitie: or if the feete (as the ſcripture ſaith) be ſwift to do euill: therby we well declare, that our hart is full of naughtineſſe & corruption. For it is neither the feete nor the hāds, nor the eies that guide thēſelues: the guiding of thē cōmeth of the mind & of the hart. VVherfore let vs indeuer to haue the ſaid agreablenes which the Scripture ſheweth vs, when it ſaithe, that Iob hauing this ſoundneſſe & plain meaning, did alſo liue vprightly, that is 50 to ſay was cōuerſant amōg his neybors without any anoying of thē, & without ſeeking of his own peculiar profit, & kept an euē hand with all the world. Alſo ye ſee the reaſon why God proueth whether we ſerue him faithfully or no: It is not for that he hath neede of our ſeruice, or of any thing that we cā do: But bicauſe that when we deale well with our neybours, ſo as we kepe our faithfulneſſe toward al mē, according as nature it ſelfe teacheth vs: in ſo doyng we yeld aſſurāce that we feare God. VVe ſee many which beare the face of verie zelous Chriſtiās, ſo lōg as it is but to 60 diſpute, and to hold long talke, and to beare men in hand that they ſtudy to ſerue God, & to honor him: and yet for all that, as ſoone as they haue to do with their neybours, a man ſhall perceiue what they haue in their harts. For they ſeeke their own aduātage, & make no cōſcience to rake to thēſelues, and to beguile folk whē they haue them in their danger, by what meanes ſoeuer it be. Now then there is no doubt, but that thoſe which ſeke their own aduantage and profit, are hypocrites, and that their hart is corrupt: & how earneſt chriſtiās ſoeuer they ſeme outwardly, god bewrayeth that they haue nothing but dung and poyſon in theyr hearts: And why ſo? For looke where ſoundneſſe is, there muſt nedes be vprightneſſe alſo: That is to ſay, If the affection be pure within, then wil it folow, that whē we haue to deale with men, we ſhall procure the welfare of euery mā, in ſuch wiſe as we ſhal not be giuē to our ſelues & to our priuate cōmoditie, but ſhall haue that indifferencie which Ieſus Chriſt auoucheth to be the rule of life, and the whole ſumme of the law & the prophets: namely that we do not that thing to any other mā, which we wold not haue done to our ſelues. So thē, we perceiue that by this cōmendatiō of Iob many men are condemned, for aſmuch as the holy Ghoſt declareth, that this mā had not onely a ſoundneſſe before god, but alſo an vprightneſſe and plain deling amōg men. This plain dealing which he ſpeaketh of, ſhal ſerue to giue ſentence of damnation vpō all ſuch as are ful of maliciouſneſſe, and vpon all ſuch as paſſe not to ſnatche and rake to themſelues the goods of other mē, or which paſſe not to ſpoyle other men of their liuings. This ſort of men are condemned by this preſent texte. For it foloweth, that He feared God, yea, that hee was a man whiche feared God, and withdrew himſelfe from euill. Now ſeeing that Iob had had the prayſe of keping right and equitie among mē: it behoued him alſo to walk before god: for without that, the reſt is nothing worth. True it is (as I haue ſaid afore) that we cā not liue with our neybors to do harme to none, and to do good to al: vnleſſe we haue an eye vnto god. For as for thē that folow their own natur, albeit that they be indued with goodly vertues, (for ſo wil it ſeeme) yet are they [...]uertakē with ſelf loue, & it is nothing elſe but vayngloriouſnes, or ſome other ſuch reſpect which thruſteth them forward: in ſo much that all the ſhew of vertue which appeered in thē is marred therby. But although we can not haue the ſayde vprightneſſe without the fearing of God yet notwithſtā ding, the ſeruing of God, & the regarding of our neybors ar two ſeueral things, in likewiſe as god hath diſtinguiſhed them in his law, at ſuch time as it pleaſed him to haue thē writtē out in the two tables. Thē let vs beare in mind, that like as heretofore vnder the word vprightneſſe, the holye Ghoſte ment to ſhew after what manner Iob liued amōg men: ſo alſo when he ſaith that Iob feared God, he meaneth to ſet out the religion that was in him. And hereby we be warned, that if we will frame our life aright, we muſt firſt haue an eie vnto god, & then to our neibors. I ſay we muſt haue an eie vnto god, to giue our ſelues ouer vnto him, & to yeld him his due honor: and we muſt haue an ey to our neybors, to diſcharge our ſelues of our dutie towards thē, according to that we be cōmaunded to helpe them, and to liue in equitie & vprightneſſe: & finally (foraſmuch as god hath knit vs ech to other) that euery man ſtudy to imploy his whole abilitie to the cōmō cōmoditie of al. Thus ye ſee how the caſe ſtandeth with vs in hauing of an eye both to [Page] God & mē, for the wel ordering of our life: for he that loketh on himſelf, is ſure that he hath nothing but vanitie in him. For if a man wer able to order his life in ſuch wiſe, as he might ſeeme faultleſſe to the world; & yet notwithſtā ding, god diſliked him: what ſhal he gain by his ouerlaboring of himſelf to walk in ſuch wiſe as al mē might magnify him? As to godward he is nothing elſe but vncleannes: & needes muſt this ſentence which is writtē in S. Luke be verifyed, namely that the thing which is moſt high & excellēt before mē, is abhominable before God. Then let vs 10 beare in mind, that we cā neuer order our life as we ought to do, except we haue our eyes faſtned vpon God & our neybour. Vpon God? and wherfore? To the ende we may know, that we be created to his glory, to ſerue him and to worſhip him. For although he haue no neede of vs as our neybors haue, nor is either the better or the worſe for our ſeruice: yet is it his wil to haue reſonable creatures which ſhuld know him, and in knowing him, yeeld him that whiche belōgeth vnto him. Furthermore, wheras he ſpeaketh of the feare of God: we haue to vnderſtande, that it is not 20 a ſlauiſh feare (as men terme it:) but it is ſo tearmed in reſpect of the honor whiche we owe him, for that hee is our father and maiſter: Do we feare God? Then is it certaine that we deſire nothing but to honor him and to be wholly his. Do we know him? That muſt be in ſuch wyſe as he hath vttered himſelfe▪ that is to wit, that he is our maker, our mainteyner, and one that hath ſhewed ſuche fatherly goodnes towards vs, that we of dutie ought to be as children towards him, if wee will not be vtterly vnthankfull. Alſo it behoueth vs to acknowledge his dominiō and ſuperioritie 30 ouer vs, to the ende that euery of vs yeelding him his due honour, may learne to pleaſe him in all reſpects. Thus you ſee, how that vnder this fearing of God, here is comprehēded al religion: that is to wit, all the ſeruice & honour which the creatures owe vnto their God. And ſurely it was a ryght excellente vertue in Iob to feare God after that manner, cōſidering how the whole world was turned aſyde frō the right way. VVhen we heare this, wee perceiue that although wee liue among the verieſt naugtypackes in the whole world, we ſhall be vtterly vnexcuſable,40 if we be not giuen to the ſeruing of God as we ought to be: And this is well to be marked, bycauſe many men are of opiniō, that when they are amōg the thornes, God will hold them acquit and excuſed: and that if afterward they corrupt themſelues, (or as the Prouerbe ſaith) hold with the Hare, and hunt with the Hound, (whyche is all one) God will pardon them. But contrariwiſe loke vppon Iob, who is called a man that feared God. In what coū trey? It was not in Iewry, it was not in the Citie of Hieruſalem, it was not in the Temple: but it was in a defyled 50 place, in the middes of ſuch as were vtterly peruerted. Albeit then that hee were among ſuch people, yet had hee ſuch ſtay of himſelfe, and liued in ſuch wiſe, that he walked purely among his neybours, notwithſtanding that at that time all was full of crueltie, of outrage, of robberie, and of ſuch other like enormities in that place. VVherevpon we haue to conſider, that it ſhall turne ſo much too our greater ſhame, if we on our behalfe haue not a care to keepe our ſelues pure in the ſeruice of God, and of our neighbours, ſeing he giueth vs ſuch occaſion as we haue,60 that is to witte, that Gods worde is continually preached vnto vs, that we be exhorted vnto it, and that he refourmeth vs when we haue done amiſſe. It ſtandeth vs on hād then to giue eare to that which is ſhewed vs here. And therefore in concluſion let vs marke that which is added here in the text: namely that he withdrew himſelfe from euill. For we ſee that the cauſe why Iob ouercame all lettes and incounters that might hinder him from the ſeruing of God, and from liuing vprightly among men, was for that he had a ſtay of himſelfe: for he knew right well, that if he had taken libertie to do like other men, hee ſhoulde haue bene giuen to al vices, ſo as he ſhould haue bene the enimie of God. Iob then walked not ſo in the feare of God and in ſuch plaine dealing and ſoundneſſe, without great ſtore of incounters, or without the Diuels heauing at him to ouerthrow him and to caſt him into the filthineſſe of the whole worlde: but bee withdrew himſelfe from euill, that is to ſay, he withhild himſelfe. VVhat muſt we do then? Although we be in the Church of God, yet we ſee great abundance of euils, and (howſoeuer it happeneth) there ſhal neuer be ſuch plaineneſſe and pureneſſe, but we ſhalbe mingled with ſtore of skorners & vnthrifts which are firebronds of hell and deadly plagues to infect all mē. Therefore it behoueth vs to be very ware, ſeing there are ſo many ſtumblingblocks and ſo great looceneſſe, whereby to trayne vs foorthwith vnto vnthriftineſſe. VVhat remedie then? Let vs withdraw our ſelues from euill: that is to ſay, let vs fight againſt ſuch aſſaultes after the example of Iob: and when we ſee abundance of vices and corruptions reigne in the world, albeit that we be fayne to be intermedled with them, yet let vs not be defiled with them, nor ſay as commonly men are woont, namely that wee muſt needes doo as other men do: but rather let vs take counſell by Iobs example to withdraw ourſelues from euill, and to retyre in ſuch ſort, as Sathan may not be able to make vs to yeelde for all the temptations that hee ſhal caſt before vs: but that wee may ſuffer God to clenze vs from all our filthineſſe and infection (according as he hath promiſed vs in the name of Ieſus Chriſt,) vntill hee haue pulled vs quite out of the ſoyle and vncleanneſſe of thys world, to match vs with his Angels, and to make vs parttakers of that endleſſe felicitie, for the which we muſt labour here continually.

Therfore let vs preſent our ſelues before the face of our good God, with acknowledgemēt of our ſinnes, praying him to giue vs ſuche feeling, that in acknowledging our owne pooreneſſe, we may always haue recourſe to the remedie that he giueth vs: which is, that he pardoning al our offēces, will ſo gouerne vs by his holy ſpirit, that although Satā be named the prince of the world, & haue ſuch ſcope amōg men, that the more part of them are ſo peruerted as we ſee: yet notwithſtanding we may not be harried away with them: but rather that our good God will holde vs backe vnder his obeyſance, and that wee may knowe the thing wherevnto we be called, ſo as we may follow it, and maintaine the brotherlineſſe which he hath ordeȳned amōg vs, ſo linking our ſelues one with another, as we may deſire nothing, but to procure the welfare of our neybors, to the end we may be ſettled more and more in his grace which he hath graunted vs by our Lord Ieſus Chriſt, vntill he make vs to receyue the frute of it in his heauenly glory: and that it may pleaſe him &c.

The ſecond Sermon vpon the firſt Chapter.

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2. And hee had ſeuen ſonnes borne vnto him, and three daughters.

3. And hee had a greate ſubſtance of Cattell: to vvitte, ſeuen thouſand Sheepe, three thouſande Camelles, fiue hundred yoke of Oxen, fiue hundred ſhee Aſſes, and a greate houſeholde, in ſomuch that he ſurmounted all them of the Eaſt.

4. And his ſonnes vvent and made feaſts at their houſes, euery man his day, and they called their three Siſters alſo to eate and drinke vvith them.

5. VVhen they had made an end of their feaſting, Iob ſent for his children and ſanctified them: and riſing vp betymes in the morning, offered ſacrifices according to the number of them: for he ſayde, It may be that my children haue ſinned, and haue not bliſſed the Lord in theyr hartes. And thus did Iob euery day.

YEſterday wee heard the prayſes whyche the holye Ghoſte gaue vnto Iob, not ſo muche for himſelfe as for our inſtruction, to the end we ſhould know how we ought to rule our life: namely that 20 we walke in ſingleneſſe of hearte, ſo as there bee no peece of counterfaiteneſſe in vs, and that therewithall our workes alſo may yeelde witneſſe of the ſame ſingleneſſe. And moreouer, that we feare God, knowing how it is he to whome we muſt referre our whole lyfe, and that his honoure is the thing that we muſt gyue our ſelues vnto. And further, that for aſmuch as wee bee continually beſet with many ſtumbling blockes, and the Diuell practizeth to thruſt vs out of the right way: wee ſhould ſtande vpon our gard to withdraw our ſelues from 30 euill, and too recouer our ſelues vnto God, vntill ſuche time as we be quite diſpatched from all the defilementes of the world by death. And now it inſeweth in the texte, That Iob was an exceeding riche man: and a great part of his poſſeſsions is ſpecially recyted to vs here. It is no ſmal thing to haue Seuen thouſand head of ſmall Cattell, fiue hundred yoke of Oxen, as many ſhee Aſſes, and as many Camells. Lo here a great ſubſtance for one man. And therefore it is ſayde, He ſurmounted all them of the East. But anon we ſhal ſee wherefore this is reherſed vntoo vs. For his patience 40 was ſo much the more prayſeworthy, for that hee beeing bereft of ſo greate goodes, and brought to extreame pouertie, did notwithſtanding continue quiet, as if hee had loſt little or nothing. See then how God hath ſo muche the better tryed him. But herewithall wee haue to conſider, what a vertuouſe mind was in Iob, ſeeing his riches had not blinded him with pride, nor cauſed him to ſet too much by the world, or to diſcharge himſelfe of the ſeruing of God, as we commonly ſee that many men by reaſon of their great riches, become ſo loftie, that it is vnpoſſible 50 to tame them, abuſing their credite too the oppreſſing of poore folke: and beſides that they be full of crueltie, they be alſo ſtately and full of pompe: So that riches are accompanied with many inconueniences. Therefore it is not in vayne that it is told vs heere, that Iob being ſo rich, had neuertheleſſe alwayes perſiſted in the ſeruing of God, and held himſelfe in the ſayde ſingleneſſe whereof mention is made here. For by his example the riche men of this world are warned of their dutie, whych is, to take good heede that when God hath put abundance intoo 60 their hands, they be not entangled by them, according alſo as the Pſalme exhorteth them. And further (according as Sainct Paule ſpeaketh to Timothie) that they bee not puffed vp with pride, nor put their truſt in the tranſitorie things of this world, wherein there is no certaintie: for he that is rich to day, may become poore by too morrow, whenſoeuer it pleaſeth God. So then, ſeeing that the goodes of this world are tickle, and that we may ſoone be bereft of them: rich men (ſayth Sainct Paule) ought too take good heede, that they reſt not themſelues vpon thē, nor make an ydoll of them, as though they were ſure too poſſeſſe them, and enioy them euer, but muſt be ready to yeeld them vp. And to be ſhort (according as it is ſayd in another text) ſuch as haue fields and vineyardes, medowes and corne ground, money and wares, muſt haue a care to vſe them in ſuch ſort, as if they had none at all, ſo as they may be poore in heart. Thus then we ſee what we haue to note vpon this ſentence. For leaſt any man might alledge, that it is very hard too behaue himſelfe ſo purely in the middes of ſo great riches, conſidering how Chriſt himſelf calleth them thornes: therefore the example of Iob ſhall condemne all ſuche as keepe not themſelues vndefiled, how hardly ſoeuer it be to bee done. It is very certaine, that a rich man ſhall haue more ado to walke in the feare of God, than ſhall a poore man. And true it is alſo, that pouertie of it ſelfe bringeth ſtore of temptations. For when a man is in neceſsitie, he falleth to thinking in himſelfe, what ſhall become of me? and the diuell thruſteth him forward to diſtruſt. Herevpon he ſhall be induced to murmure againſt God, according as we ſee that many fal into a rage, and it ſeemeth to them that God doth them wrong, and they wot not on which ſide to turne themſelues: wherevpon they conclude thus: Sith I can not get my liuyng by my labor without doing other men wrong: I muſt take an other way to the wood. Herevppon they take leaue to rob and reaue, and they do many ſhrewde turnes, harmes, and damages to their neighboures. Behold (I pray you) the temptations whiche pouertie bringeth. But if a man make cōpariſon betweene it and riches: it is certain that the richer ſort haue far greater aſſaults, foraſmuch as Satan is euer at their elbowe, to blindfold theyr eyes, to the ende they ſhould ouerſhoote themſelues, and forgetting their ſtate, lift vp themſelues againſt God, tye themſelues wholly to the world, make a mock of the heauenly life, beare them ſelues in hande that nothing can hurt them, abuſe their credite in ſundrie wiſe, haue regarde of nothing, be loth to beare any yoke, bee vnwilling too [Page] yeelde to any reaſon, and thinke all other men too baſe to be in their company, in ſo muche that if it were poſsible for them, they woulde plucke away the light of the Sun from the poore, ſo that finally they beare themſelues in hād, that they deſerue of good right to be ſhoaled out, & to be ſet aſide, as it were on a row by themſelues. VVe ſee now the corruptiōs and other infinite miſeries that riches bring: and yet there is no excuſe for thē that be rich. VVherefore? For here ſhall Iob be made their iudge afore god, foraſmuch as he was not corupted nor peruerted by 10 the great abūdance & quātitie of goodes that hee had, but alwayes ſerued God in ſingleneſſe of heart. But if the rich men be made vnexcuſable: let the poorer ſort alſo looke well to themſelues. For I haue tolde you already: that it is eaſyer for a man too walke ſimply, to whome God hathe not giuen ſo great abundaunce, than for ſuche as haue a great raunge. The cace is like as if a man were in ſome little boate and in ſome ſmall riuer. It is like ynough that hee might bee toſſed, and it is like ynough that hee might ruſhe againſt ſome ſtub, or againſt ſome banke of 20 the riuer: but hee is not in ſuche daunger, as hee that is in a ſhippe on the middes of the ſea, where the waues and ſtormes are farre more violent. Euen ſo (ſay I) ſtands the cace betweene the poore and the rich. For ſurely ſo long as we be in thys worlde, we rowe vpon the water, where wee may bee toſſed with tempeſtes, and ruſhe agaynſte ſome thing, and euermore be in daunger. Thus are the poore as it were on a little Ryuer: but the ryche are as it were on the middes of the ſea, ſo as they hardly can ſcape ſynkyng in ſome whyrlepoole or other. Now then 30 if there be no excuſe for the rych ſorte: what ſhal become of thoſe to whome God giueth the meane too holde themſelues in ſimplicite? VVe ſee therefore that here is a generall leſſon to ſerue for all men, aſwel great as ſmall, and that it behoueth ech man to benefit himſelfe by the example that is ſet here before our eyes. But yet herewithall the vertue of Iob is right commendable: for wee heare the iudgement of our Lorde Ieſu Chriſte, how it is right hard for a rich man to enter into the kingdome of heauen. Not for that riches do of themſelues hinder vs 40 from ſeruing God as I haue ſayde: but it hapneth through our naughtineſſe and corruption, that where as it becommeth vs to take occaſion to be drawen vnto God by the benefits which he beſtoweth vpon vs, we be the further drawen backe from him. VVherefore we ſee that Iob was a man of wonderfull vertue: ſeeing that in the midſt of ſuch riches, he had not his eyes blyndfolded to conceiue any pride in his hart, ſo as hee ſhould tread other folkes vnder his feete, or forget God, or become a diſſolute, vaine, and pompous perſon: but hilde on his race whyche 50 he had begon. Lo here the vertue that was commendable in him. And this is done, to the end that if wee can not attayne to be full equal with him, yet euery one of vs ſhuld looke to himſelfe, and goe on forward to the marke that is ſette afore him. Furthermore we ſee alſo, that riches of themſelues, are not to be condemned, as ſome fantaſticall perſons ſurmiſe, who hold opinion, that a riche man can not be a Chriſtian. For let them fynd me any of the pore that may be compared to Iob in this vertue, and then let thē condemne riches. But when a mā ſhal haue ſought 60 throughout all the poore men in the worlde: hardly ſhall hee fynde one that ſhall come any thing neere thys man. Seeing then that the caſe is ſo, lette vs marke that riches of themſelues and of their own nature are not to be condemned, and ſpecially that it is a great blaſphemie againſt God, if a man find ſuch fault with riches, that he thinketh the partie which poſſeſſeth them, to be vtterly mard. For from whence come riches but from God? Therfore when a man condemneth them, hee ſetteth hymſelfe agaynſte God. And further, it behoueth vs too marke, that God muſt nedes work farre more maruellouſly in a rich man than in a pore man, as I haue ſayde afore. For I haue alreadye ſhewed the difficultie that a man hathe to mayntayne himſelfe in ſimplicitie and vprightneſſe, when hee hath abundaunce of goodes. Then had God neede to vtter a ſingular force of hys holie Spirite to preſerue rich menne from corrupting of themſelues. But if a man deſpyze ſuche a grace of God, doth hee not lyfte vp hymſelfe agaynſt God? Hereby then we be warned, not to cō demne Ryches in them ſelues, lyke alſo as we ſee howe our Lord Ieſus Chriſte hath ſhewed vs, by matching the poore and the rich togither in the kingdome of heauen, when hee ſpeaketh of Lazarus in ſainct Luke. He ſayeth there, that the Angells caried Lazarus: For albeit that hee was an outcaſt among men, & a poore creature of whome no account was made, in ſomuch that he was forſaken of all men: yet neuertheleſſe behold how the Angells carie his ſoule into Abrahams boſome. And what was thys Abraham? A man rich both in cattell and in money, and in houſhold, and in all other things ſauing houſes and lands, for thoſe were not lawfull for him to haue, bycauſe it behoued him to tary Gods leyſure, till he gaue him the land of Canaan to inherite. True it is, that he purchaſed a burying place, but he had not any inheritance, notwithſtanding that his mouables were very greate. Therfore when we ſee the ſoule of Lazarus caried by Angels into the boſome of Abraham, who is the father of the faithfull: wee perceiue that God of his infinite grace and goodneſſe calleth both riche and poore to ſaluation. And vnto this purpoſe maketh that alſo whiche S. Paule ſayth: namely that God wil haue al men to be ſaued. For he ſpeketh of kings and princes, who of ordinarie do miſſebehaue themſelues in their greatneſſe, and can not find in their harts to ſtoup vnto God: yea it ſeemeth to themſelues that they be no mortall men: and yet God picketh out ſome of them to himſelfe, & will not haue al to be loſt and to periſh. Thus ye ſee what we haue to marke. Yet for all this, the rich mē muſt not flatter themſelues, but rather know howe they ſtand as it wer vpon yee, where they may ſoone ſlide, and that they be as it were among thornes, ſo as it behoueth them to looke diligētly to themſelues for being pricked. Lo how eche one of vs ought to be touched with carefulneſſe to cōmend our ſelues vnto God, that we may walke according to his will. And vpon this ſaying, That Iob had ſeuen ſonnes, and three daughters, I note how it doth vs too wit, that God had ſent his bliſsing vpon him, to make him proſper by all meanes. And (as I haue touched heretofore) we ſhal herafter better ſee the cauſe why al this is expreſſed, and the intent of the holie Ghoſt: that is to wit, that it was an incomparable vertue in Iob, to beare paciently Gods taking away of all the things which he had put into his hand. And it is very wel declared alſo, how his children [Page] behaued themſelues, and how he himſelf alſo on his part gouerned thē in the feare of God. And this is done to the end that we ſhould vnderſtand, that when God afflicteth vs, he ſheweth by effect, that he can diſpoſe of hys creatures at his own pleaſure, and that although we be at our wits ende, and ſee not the reaſon why God handleth men ſo roughly: yet it becommeth vs to caſt downe our eyes, and to confeſſe that he is rightuous, and to wait hys leyſure, vntil he diſcouer vnto vs the cauſe why he diſpoſeth things ſo. But now let vs proceede with that which is 10 reherſed to vs here. It is ſayd, That Iobs children feaſted one another day by day, euery one in his turne, and that they called their ſiſters to beare them company. True it is, that nature may well ſtirre vp brethren to loue one an other: but yet are men become ſo euill, as there be very fewe that conſider what brotherhood importeth. For the proofe herof wee ſhall ſee manye brethren that agree like cattes and dogges. They be brethren, and yet for all that, they ceaſe not to ſpite and malice one another, as if one of them would eate an other. VVe ſee then by ſuche (according 20 as men grow out of kynde into crueltie) that brethren are not acquainted with concord and louingneſſe: & althogh it be not ſo with all of them: yet is euery man ſo addicted to himſelfe, as ther be very few that loue one an other in ſuch wiſe as God teacheth. Thus doth the holy Ghoſt ſet a looking glaſſe before our eyes, to make vs to beholde the good agreemēt & loue that was among Iobs childrē, and ſpecially how they exerciſed themſelues continually therein, to the end they woulde not giue any occaſion of euill miſtruſt one to an other. For the feaſtes that they 30 made, were to none other end, but to yeld record of their brotherlyneſſe and agreement. And ſee how it is ſaid preciſely, that they wente to ſeeke their ſiſters, to the intent that their frendſhip might vtter it ſelfe in all poyntes. Behold here a great vertue. Albeit a man may perceyue that Iob feared not that there was any fault in the thing that was ordeyned for a good purpoſe, and to a good end: yet neuertheleſſe we ſee how he thought in himſelf euē then that God might bee offended in it. Surely this is a very notable example. And out of all doubt, good agreement 40 and frendſhip among mē, and ſpecially among brethren, is as pleaſant a thing vnto God as any can be. VVe heare how it is ſaid in the Pſalme: It is a ioyfull thyng when brethren agree in one: It is like the deawe that falleth downe to giue foyzon and nouriſhment to the grounde, and lyke the oyle that dropped downe from Aarons bearde, ſo as the ſente of it was ſhead oute ouer all hys rayment. Lo what two ſimilitudes here be to ſhewe howe God loueth peace and amitie among men, and aboue all thinges among brethren. They doe vs to vnderſtande,50 that when men embrace one an other with heartie loue, it is all one as when the fieldes and herbes receyue nouriſhement by the deawe of heauen: and alſo that it is a thing that yeeldeth a very ſweete ſauoure afore God, as a good and acceptable Sacrifize vnto him, euen like the ſent of the holy oyle that was poured vpō Aarons head. Neuerthelater: this is ſpoken of ſuch as imbrace one an other after a godly maner. For it may well be, that wicked men ſhall beare an affection of loue one towards an other, and they maye peraduenture lynke themſelues 60 togither to accompliſhe their appoyntmentes: but all thys is naught: frendſhip muſt come from god, and go to God. And marke here how the name of brotherhood is ſet downe, to the ende wee ſhoulde be taught to lift vp our eyes vnto God, and to looke vnto him as ofte as there is any queſtion of louing one an other. Furthermore we ſee here, that the beſt thinges in the world may eftſoones bee corrupted by the naughtineſſe of men: And hereby wee ſee alſo what our nature is, euer ſince Adam ſinned: that is to ſay, that euer ſince he ouerſhot himſelfe: hithertoo good hath bene turned into euill, notwithſtanding that our intent or meaning be good. As for example: VVhen a husband loueth his wyfe, or when a father loueth hys children, they be good, holy, and commendable things: and yet neuertheleſſe there is not a mā to be found in the whole world that loueth his wife in ſuche meaſure, as nothing may be founde faulte with in his loue, or that loueth his children with ſo pure and heartie loue: but that there ſhall always bee ſome medlie of corruption. And why ſo? For ſeing that God hath ordeyned, that the man ſhall loue his wyfe, and that it is preciſely ſayd, Loue your wyues as youre owne bodies: ſhall their ſo doing be imputed to them for a faulte? Can the good be turned intoo euill? Doubtleſſe that commeth of our curſed nature: lyke as one grayne of ſalt, or one droppe of vineger fayleth not to marre a great deale of wine: Euen ſo is it with men, for holding them ſelues in meaſure, they haue not their affections ſo well ruled, as there maye no fault bee found in them, or not to be condemned in many reſpects. Then is it no ſtraunge cace, that Iob thought in himſelfe, that hys children might haue offended God in the thing that of it ſelfe was good and commendable. Not for that he condemned the feaſting of brethren togither, ſpecially ſith their making of good cheere one with another, was to mainteine themſelues in mutuall amitie. That was not the thing that Iob founde fault with: But for aſmuch as he was throughly acquainted with mans infirmitie: hee knewe it was very harde to keepe meaſure, ſo as no vice ſhould be intermedled with it by the way. And therefore he tooke good heede to himſelfe, and ſanctifyed his children But yet neuertheleſſe we haue further to note, that Iob had well marked and borne away the thing, which experience ſheweth vnto vs: namely that in all feaſtes and banquets there is ſome diſorder, wherethrough God is not ſo well honored as he ought to be. Firſt of all, in ſuche meetings there will be alwayes ſome ſuperfluitie of meates, and they that come thither, do for company ſake eate and drinke more than their ordinarie. And hardly could a man thinke of the exceſſe that is there: in ſo much that euen the holieſt men that feare God beſt, are ouerſeene there. True it is that they play not the gluttons in ſtuffing of the paunch, nor in cramming themſelues like ſwine, and much leſſe will they be ſo drunken as to bee out of theyr wittes like beaſts: no not ſo: but ſo much may be done, as they may ſomewhat paſſe meaſure. And how ſo? for we ſee that a man ouerſhootes himſelfe in that caſe ere he be aware. So then we ſee that ſome inconuenience hapneth in feaſts, notwithſtāding that they be made for a good cauſe, and that the intent as well of him that biddeth his freēds, as of thoſe that come to keepe him company, be good. For hardly can it be eſcaped, but that there ſhall be ſome faulte, wherof the very doer himſelfe ſhall not be priuie. [Page] And furthermore, whē a mā is there, what a deale of vaine and fond talke ſhall he haue to hold him withall? VVhere a man ought to eate as in the preſence of God, and to be merrie as it were with the Angels: there ſhall be ſtore of vanities, which ſhall carie men in ſuche wyſe, as many of thē (yea euen of the good men thēſelues) ſhall thinke that they make no good cheere, except they diſguiſe thēſelues I can not tell howe: There are yet many other euill incōueniences, wherby we ſee that God is offended diuers wayes, according as men finde in themſelues afterwarde.10 So then, let vs marke well, that Iob did not without cauſe miſtruſt and doubt leaſt his children had ſinned agaynſte God, ſeeing they made feaſtes in ſuch wiſe, notwithſtanding that they were of the faithfull ſort, as I haue ſayde afore. Now if it ſo be, that where feaſtes and banquets are beſt ruled, yet there is ſome fault that God miſliketh: how is it with them that driue God out of their cōpanie, & frō their table, as men are commonly wont to doo? For if we ſhall ſpeake of feaſting: whereat do men begin? At calling vpon the name of God? Nay, that woulde bee thoughte 20 too ſad a matter. Therfore the name of God muſt be buried. Hath a man well ſuffized his appetite? then is it no tyme to ſay grace. For it behoueth them to remember the good cheere that they haue made, that is to ſaye, that they be ſwyne. For if a man make mention of God, it will be thought, that all the pleaſure which they haue taken in their feaſting, is turned into ſorow. And afterward al muſt runne ryot, in ſuch ſorte as there ſhall be no talke, but of ribawdrie and wantōneſſe, or rather of trecherie and malice, ſo as there ſhall be none other newes, but of backbiting 30 theyr neyghboure, and of practiſing deuiſes agaynſt this man and that man. See what banqueting breedeth. Nowe then ſith that men are ſo inclined to vice, it is not poſsible but there muſt be ſome faulte, notwithſtanding that they gyue not themſelues the brydle in all poyntes. I pray you then, muſt it not needes be as it were a gulfe of hell, where they meete togither to make cōpactes of wickedneſſe and treaſon? Therfore let vs marke well this ſentence, to the end that ſith we know men to be ſo much inclined to vices, that they marre the thing that is good,40 and turne it into euill: wee may take the more heede to our ſelues, that when we eate and drinke one with an other, we confeſſe oure ſelues alway ſinners, for offending God thereby. True it is in deede, that wee muſte not bee ſcrupulous and ſuperſtitious, as ſome bee which eate not a bit of breade with quietneſſe of conſcience: If a man tell them, that they ought to aduiſe themſelues what they doo: therevpon they conclude that men can neyther eate nor drinke withoute offending of God. And when they are once come to ſuche ſcrupulouſneſſe, as to thinke that 50 they ſinne in all things that they doo: they fall to concluding: VVell, then let vs ſet all at randon: I ſay, there are ſuche as theſe to be founde. But this is not as wee ought to doo, this is not as the Scripture leadeth vs. Therefore let vs wake and keepe ſure watche, that wee be not taken vnwares. VVhen wee be ſet at the table to drinke and to eate, let vs pray vnto God, beſeeching him of his gracious goodneſſe, to keepe vs in ſuche ſobrietie, that being nouriſhed by his giftes, wee may bee the better diſpoſed to ſerue him: ſo as our meates may not ſerue to ouercharge 60 vs, but to ſuſteine vs, and to giue vs ſtrength, that we may bee the better able to occupie our ſelues in the ſeruice of our God. And that hee will graunte vs the grace ſo to paſſe through theſe corruptible things, as we may alwaies labour for the heauenly lyfe, wherevnto he calleth vs by his woorde. For God maynteyneth vs not in this worlde to liue for a day, or for ten, or for fiftie yeares: but to the intent we ſhould come to the ſayd heauenly glorie. Let vs then conſider howe wee ought to behaue our ſelues: and when wee bee at the table, let vs feede for our repaſte in ſuche wiſe, as if God himſelfe dieted vs. And althoughe we be in this worlde taking our nouriſhment of the foode that wee knowe: let vs looke vp vnto God, who ſheweth himſelfe a father towardes vs, and hath witneſſed vnto vs that wee be his children, in ſo much as hee hath a care of theſe our poore bodies here, and will haue his loue extēd euen vnto them, notwithſtanding that they bee but rottenneſſe. Therefore when we ſee that God doth ſo nouriſh and ſuſteyne vs, we may be the meryer and the better aſſured of his goodneſſe and fatherly loue towardes vs. And hereby we ſee why S. Paule ſayeth, that whither wee drinke or whither wee eate, wee muſte doo it altogither in the name of God. There are many which ſuppoſe that there ſhould bee no thinking vpon God when men come to eating aud drinking: whereas in very deede we ſhould therefore thinke ſo muche the more of God. Seeing that God giueth ſuch vertue vnto breade by his woorde, that we be ſuſteyned by it, will he not haue vs to acknowledge his preſence, and how he hath his hand ſtretched out ouer vs? So then it is rather a cauſe that wee ſhould thinke the more vpon God. For we ſee that our eating and drinking are ſanctified by yelding all honor to his name. And therfore when it commeth to ſaying of grace, let vs acknowledge that ſome fault may haue eſcaped vs: and then will God ſurely forgiue vs all our miſdoing, if ſo bee that wee repayre vnto him. Thus you ſee the cauſe why it is ſayde here precyſely, that when Iobs children had made an ende of feaſting eche other by turnes, Iob commaunded them to ſanctifie themſelues, and afterwarde offered a ſolemne ſacrifize for eche one of them, ſaying: It may bee that my children haue ſinned, and that they haue not bliſſed God. But wee will ſpeake of this whole matter in the ende. VVee ſee then that Iob was none of that ſorte, which after they haue made nyceneſſe for a while, doo finally conclude to ſet all at randon. But hee goeth to the remedie: that is to ſay, that God will beare with vs in our infirmities. Albeit (ſayeth he) that my children haue not done their dutie in all pointes: yet am I ſure that God will haue pitie bothe vpon them and vpon me. And therefore let vs aske him forgiueneſſe. But yet for all this, Iob forbade not his children to vſe their accuſtomed feaſting: And wherefore? for the thing of it ſelfe was good, as I haue ſayde afore. If Iob had ſayde, I ſee here a leawd matter: truly he had not made ſacrifize: for that had bene to abuſe Gods name, and to make it a cloke of euil. Sacrifizes were not ordeyned to mainteyne vs in euil, nor that any man ſhould fode and flatter himſelfe in his ſinnes, ſo as he ſhould ſay, I may do ſacrifize and then God will be contented. Iob therefore ſacrifized not to haue it ſayde that hee mayneteyned an euill thing: but hee knew that his children did well in gyuing ſuch interteynement one to another, and that it was a commendable thing ſo to do. Foraſmuche as hee knewe [Page] that, he ment not to finde faulte with the thing that was good, but ſought for the remedie, that if any faulte laye hid vnder it, it myght pleaſe God to amende it: as if hee ſhoulde ſay, Of good reaſon ought we to craue pardon at Gods hand, to the end he may ſupply our infirmitie. VVe ſee then after what maner Iob proceedeth here, and alſo after what maner wee muſte proceede. And furthermore let vs marke, that Iob in cōmaunding his children to ſanctifie themſelues, hath ſhewed the maner of the bringing vp which he gaue them in their childehood, that is to wit,10 to ſerue God If it had bene ſimply ſayde, that Iob had ſanctified the Lorde: a man myght ſay, Very well, he was a good man for his owne behalfe, but he had no greate regard of his children: he did inough for the diſcharging of himſelfe to Godwarde, but he hath laide the bridle in the necke of the others. But contrarily it is ſayd, that he commanded them to ſanctifie themſelues: which thing it had bene in vayne and vnauaylable for him to doo, had they not bene taught long afore howe they ought to walke in the feare of God. And although they were as then mengrowen,20 and euery of them had a houſe of his owne, and kept a table by himſelfe: Yet notwithſtanding, Iob ceaſſed not to keepe thē cōtinually vnder ſome awe. Behold here a doctrine very profitable for vs, which is, that parentes muſt ſo guyde their children, as God may bee honored of them all. And it behoueth vs to marke this doctrine the better, foraſmuch as we ſee it is ſo ill put in vre. For in theſe dayes they that haue children, coulde well finde in their harts to haue them taught: but hardly ſhall ye finde one among a hundred, that is led with a zeale and affection 30 to Godward. How are they led then? Euery man mindeth his owne profite. Hee may well ſay, I woulde fayne haue my ſonne taught: but what? that if he be of a good wit, he may come forewarde, that he may make himſelfe braue, that he maye gather goods, that he may come to credite and honour. Lo here the reſpects that fathers haue in their deſire to haue their childrē brought vp. But where is there a man to be found ſo well aduiſed or bent to ſuch ſimplicitie, as to ſay, It is ynough for mee that my childe ſerue God, for I am ſure that God will bliſſe him, and 40 make him to proſper, and although he bee poore to the worldewarde, it is ynough for me that God is his father? And God alſo will render ſuch rewarde vnto the fathers, as they haue deſerued. For they imagine that they haue done very muche for their children, when they haue aduaunced them: and God ſuffereth their children to put out their eyes, and to bee as hangmen to torment them. VVe ſee it to be ſo before our eyes: and yet they perceiue not howe it is God that chaſtyzeth them, and that iuſtly. And therfore ſo much the more hehoueth it vs to marke 50 well the doctrine which the holy Ghoſt ſheweth vs here vnder the example of Iob, that is to witte, that fathers and mothers ſhould holde their children in ſuch awe, as they may cauſe them to ſerue God. And ſpecially this circumſtance is not to be forgotten: namely, that although Iobs children were growen to full yeeres of diſcretion: yet neuertheleſſe their father hilde them alwayes as it were vnder awe, warning them to aske forgiueneſſe of God when they had offended him, and to purifie themſelues. But now adayes as ſoone as children be ten yeeres old, by and 60 by they thinke themſelues men: when notwithſtanding it were meete to gyue them the rodde fiftene yeeres after that they weare the furniture of a man, and ſeeme to thē ſelues to bee maruelous ſellowes, for they bee no better but ſillie offskoorings: and as for to ſuffer any correctiō or any inſtruction, it is very ſtraunge with them: yea they woulde thinke they had greate wrong and iniurie offered them. Contrariwiſe we ſee what is ſayde here. But what? The fathers are worthie to haue their children diſobedidient and ſtubborne agaynſt them, VVhy ſo? For meete it is that he which wil be honored ſhould be honorable: that is to wit, it is requiſite that he ſhoulde ſhewe cauſe why to be honored. Howe then ſhall a father purchace himſelfe authoritie towardes his children, to bee obeyed of them and to keepe them in feare? Euen by hauing ſuche a grauitie and ſtayedneſſe in himſelfe, as his children ought to be aſhamed to gaynſay him or to ſtand agaynſt him in any thing. But if the fathers ſhake off the feare of God: howe can it bee that their children ſhould obey thern, ſith that they themſelues yeelde not God the honour that belongeth vnto him? Lo heere the cauſe why children ſhew themſelues ſo loth to bee corrected, and why they cannot be kept in awe: namely for that their fathers are diſobedient vnto God. And ſo it is, that both the fathers and the children are condemned heere: the fathers for their negligence in not taking heede to bring vp their children in the feare of God, and the children for not ſuffering themſelues to bee gouerned by their fathers. And heere they haue a goodly example: for it is ſpoken of ſuche as may ſaye, My father hath kept me in awe as long as I was yong, and yet muſt I ſtill be alwayes vnder the rod? Iobs children might haue ſayde ſo. But wee ſee that although they be come to haue houſeholdes of their owne: yet are they ſtill vnder the gouernance of their father: for in the text it is not ſayde that they gayneſayde any thing that he commaunded them, as it is reported of the children of Hely: but rather that they obeyed him to the ende they myght be parttakers of the ſacrifizes which he offered for them. This that wee heare then, is inough to condemne all theſe petie royſters which make ſuch a brauerie, and carie their creſt ſo high. They know not what this awefulneſſe in any wiſe meaneth: they are but offskoorings, and yet neuertheleſſe they will beare the countenaunce of men. But wee ſee here how thoſe that are of age and diſcretion to guyde a houſehold orderly, be hilde ſtill vnder the gouernment and obedience of their fathers. Furthermore as concerning this worde Sacrifize, it is ment according to the ordinarie cuſtome of the lawe, whereby (to the intent a man myght be partetaker of the ſacrifizes) it behoued him to be puriſyed, that he myght be dewly diſpoſed therevnto. And albeit that Iob was not of the countrie where the lawe of Moyſes was written, but rather (by all likelyhood) was before Moyſes was borne: yet notwithſtanding it hath alwayes bene a cuſtome among the faithfull, that when they ſhoulde ſacrifize vnto God, they had ſome ſigne of clenzing, that is to witte, of purging themſelues from the filthineſſe where with they had bene imbrewed and defiled. And this was not inuented by man: we muſt not thinke all this to haue bene deuiſed as a tryfling toy by men: but it was Gods will it ſhoulde bee ſo. And wherefore? for his meaning was to put men in remembrance, that they are not worthie to approche vnto [Page] him. VVhen wee come vnto God, it behoueth vs to acknowledge our owne pooreneſſe, and to be aſhamed of it, and to ſay: Howe dare I preace before the maieſtie of my God? what fauour ſhall I find there? Gods will is to haue this knowen in all ages: and now although wee haue not the ſayde Ceremonic of clenzing our ſelues: yet it behoueth vs to haue the meaning of it in vs: that is to wit, that at all times, and as oft as we come vnto God to make our prayers and petitions vnto him, wee muſt acknowledge that we be vnworthie, ſauing that wee knowe the meane 10 wherby he receyueth vs, that is to wit, to clēze our ſelues by beleeuing in our Lord Ieſu Chriſt, knowing that he is the onely waſſhing whereby all our ſpottes may be made cleane. VVill we then be acceptable vnto God? It behoueth vs to attayne to it by the meanes of our Lorde Ieſus Chriſt, ſhrowding vs vnder the grace which he hath purchaced vs by his death and Paſion, as who is the full perfection and accompliſhment of the things that haue bene giuen forth in old time in figures and ſhadowes.

Therefore let vs caſte our ſelues flat before the face of our good God, with acknowledgmēt of our offences, beſeeching him to make vs know better what we haue lefte vndone: and that as long as wee liue in this corruptible worlde, we acknowledging our ſelues to bee wrapped in many ſinnes, may reſiſt the temptations of our fleſhe, and buckie our ſelues to battell agaynſte all things that may turne vs aſide frō the obeying of our God. And although we faile in diuerſe ſorts, yet neuertheleſſe let vs pray that we may walke in ſuch ſoundneſſe afore him, as we may deſire nothing but to dedicate our ſelues wholy vnto him and that it may pleaſe him to accept the ſeruice that wee offer vnto him in the name of our Lord Ieſus Chriſt, notwithſtanding that it be vnperfect, vntill ſuch time as his glory ſhall ſhine fully in vs. That it may pleaſe him to beſtowe this benefite and grace, not onely vpon vs, but alſo vpon all people and Nations of the Earth: &c.

The third Sermon vpon the firſt Chapter.

This Sermon is yet ſtill vpon the text of the fifth verſe, which is ſet downe in the laste Sermon afore, according alſo as it bath partly bene ſhewed alreadie.

I Began to tell you yeſterdaye, what is ment by this ſaying, that Iob ſanctified his children, or commaunded them that euerye of them ſhoulde ſanctifie himſelfe. For vnder the Lawe and before 30 the Lawe, when men offered ſacrifizes, it behoueth the offerers to bee clenzed before hande: and that was to doe them to wit, howe wee be not worthie to approche vnto God, by reaſon of our vnclenneſſe and filthineſſe. If wee come vnto God ſuch as wee bee of our ſelues: wee deſerue to bee ſhaken off, and to be taken at his hand for ſtinking carions. Therfore it ſtandeth vs in hand to make our ſelues cleane. And how may that be done? The men of old time had certaine Ceremonies, according as it was needefull that they ſhould haue 40 ſuche healpes before the cōming of our Lorde Ieſu Chriſt, by reaſon of the raweneſſe of the tyme. But nowe in theſe dayes we know, how we ought to haue recourſe to the preciouſe bloud of Gods ſonne, which was ſhedde to waſhe vs withall. Therefore if we meane to be receyued for cleane before God: it behoueth vs to repayre to the bloude of our Lorde Ieſus Chriſt. And furthermore wee muſt alſo ſighe for our ſinnes. For by this meanes are we to be clenzed: namely by acknowledging the euill that is in vs, which by and by cauſeth a ſorineſſe and hatred of 50 ourſelues, for that wee haue bene ſo vnhappie as to diſpleaſe God. And thus we ſee, why we haue no more the figures that were before the comming of our Lorde Ieſus Chriſt, and yet do keepe ſtill the truth and ſubſtance of them. VVhat is to bee done then at all times and as oft as we call vpon God? Euery one of vs muſt haue an eye to his owne pooreneſſe and vnclenneſſe, and be diſpleaſed with himſelfe for it, and therewithall alſo deſire our Lorde Ieſus Chriſt to waſhe vs and make vs cleane with his bloud, ſo that we may appeare as if we were pure and cleane, in the preſence of God his father. And this is to 60 be done, not onely one day in a weeke, nor for ſome certayne tyme: but continually all our life long: and we muſt beare in mind how ſainct Paule ſayeth, that our Lorde Ieſu Chriſt was ſacrifized as the true Eaſterlambe, to the end that we ſhoulde ſtill be coparteners of that ſacrifyze, ſpecially (as he ſayeth) in all pureneſſe. He ſayeth not that Chriſtians ought to ſanctifie themſelues vnto God once a yeere: but that they ought to continewe their holineſſe all their lyfe through out. VVherefore? Bycauſe the ſacrifize which Ieſus Chriſt hath offered, and whereof wee be made coparteners, is euerlaſting, and the vertue thereof indureth for euer. So then, let vs euery morning and euening apply our indeuour to that which is ſhewed vs here: that is to wit, to ſanctifie our ſelues, vntill it pleaſe God to be ſo graciouſe vnto vs, as to dwell with vs for euer. From the time that the lawe was publiſhed, God ſpecially cōmaunded the Iewes, ſaying: Sanctifie your ſelues: for to morrow (ſaieth Moyſes) the Lord will ſhew you his glorie. But God is openly ſhewed vnto vs in the perſon of his ſonne, yea and that in ſuch wiſe, as we may behold him as it were face to face, ſo the Goſpel be preached, for ther hath God diſcouered himſelfe familiarly vnto vs. Therefore it becommeth vs to haue the ſayd affection and zel [...] which I haue ſpoken of: that is to wit, that we be wholly and fully giuen vnto him, forſaking all filthineſſe that may hinder vs from the ſeruing and honouring of him. But it foloweth, that Iob offred ſacrifyzes according to the number of his children. VVe haue alreadie briefly ſhewed, that although Iob feared leaſt his children had offended God: yet notwithſtanding hee forbade them not to keepe companie ſtil togither: bicauſe their ſo doing was a good thing: but ſought the remedie of the infirmities wherevnto men are inclined and ſubiect. Moreouer it may be demaunded, how it came to paſſe that Iob durſt offer ſacrifize, ſeeing he was not inſtructed in the lawe, ſpecially for aſmuch as it is very likely, that he liued before Moyſes was borne. For the Sacrifyzes that mē offer vnto God without fayth, deſerue to be miſlyked. How then coulde Iob offer ſacrifyze, [Page] hauing not any aſſurance of Gods will? VVe muſte call agayne to minde that which hath bene touched in the firſt Lecture: that is to wit, that it was Gods will, to haue alwaies ſome ſeede & remnāt of people in the world, that ſhould call vpon him with a pure hart, vntill ſuch time as his Church were ſetled among the Iewes▪ and his law publiſhed in writing. True it is that by and by after the flud, Noes children were corrupted: I meane thoſe that were deſcended of his race, who hauing yet the freſhe remembrance of Gods horrible vengeance, ceaſed not to inuent 10 many ſuperſtitions, and to diſſannll the true ſeruing of God: yet notwithſtanding there were alwayes ſome fewe remayning, whiche maynteyned themſelues in the ſayde pureneſſe that God commaundeth. And that was to the end that God might cōtinually haue ſome Church in the world, & ſome ſmall nūber of people to worſhip him. And herwithal he would alſo that the ſame ſhould turne to the dānation of the vnbeleeuers, & that they ſhould be made the more vnexcuſable. VVe know that men labour continually 20 to ſhroude thēſelues vnder the couert of ignorāce: and they beare thēſelues in hand, that they be cleared before God, when they haue gotten that buckler. But Gods will hath all wayes bene, that there ſhould euer bee ſome ſmal nūber of people to ſerue him in all pureneſſe, & the ſame haue euermore bene as iudges of all thoſe that are turned aſide, and gone aſtray frō the right way. So hath it alſo bene cōcerning Iob. Yea all wee know alſo, that God hath ordeyned Sacrifizings euen frō the beginning of the world. For had they bene inuented at mans pleaſure, they 30 had bene but trifles and apiſhe toyes, which God woulde haue reiected. And furthermore we know, that the ſacrifizes of Abel were preferred before the ſacrifizes of Cain, by reaſon of faith. But if Abel had deuiſed the ſayd māner of ſacrifizing to God, of his own head: he could not haue had any faith. For the chiefe point is, that God do le [...]devs and gouerne vs: and faith can neuer be without obediēce: it muſt needes be anſwerable to that which God hath ordeyned. So then we ſee that God is the author of the Sacrifizes that haue bene euer ſince the creatiō of the world.40 And when he commaunded men to do ſacrifize vnto him: he did it not without ſhewing thē the end & marke wherto the ſame tēded. For had me offred but the brute beaſtes without vnderſtanding: it had bene of no valew, and it had ſerued but for a mockery. But we know that God inſtructeth thoſe that be his, vnto their ſaluation. Therfore there is no doubt, but that God in cōmaūding Sacrifyzes, did alſo ſhew the true vſe of thē, & how they might profite men to their ſaluation. And this was to the ende they might know themſelues to be vtterly vnworthy to come 50 neare him, and that they had deſerued death, ſo as it behoued them to acknowledge themſelues wholly blameworthie, and therewithall alſo vnderſtande, that there was yet ſome meanes whereby to reconcyle themſelues vnto him. And ſo in the firſt place wee note, that ſuche as haue vſed ſacrifizes rightly and according to Gods will, haue graunted themſelues to haue bene gilty of death, in caſe as if a man ſhould paſſe a lawfull obligation or bond of ſome debt. Alſo this is the cauſe wherefore Sainct Paul ſpeaking to the Coloſſians of the Ceremonies of the Lawe, termeth them obligations, bonds, and handwritings which 60 ſerue to hold men in bondage before God, and to ſhewe them that they could not ſhunne the iudgement of endeleſſe death, were it not for one remedie which God hath giuen of his owne free mercie. And it is a very good and profitable leſſon, when men acknowledge and confeſſe themſelues giltie before God, and ſet before their owne eyes what they haue deſerued, ſo as when a brute beaſte is ſlayne, they know it is for their ſinnes ſake. Lo howe Gods minde was to allure men to lowlineſſe. Herewithall it was his will alſo to nouriſh them in hope, that although they were wretched, yet notwithſtanding there ſhould be one ſacrifize offred, wherby their ſinnes ſhould be waſhed away. Behold how the fathers of old time vſed their Sacrifizes. And heerevpon the Heathen [...]olke haue done the like: but that hath bene without faith, bycauſe they knew not the God vnto whome they ought to haue done the honour, & on the other ſide they knew not what ſeruice was acceptable to God, and therefore they had no ſure ground to ſtād vpon: to be ſhort, they knew not, neither to what end, nor to what purpoſe they made ſacrifize. By reaſon whereof all was done at auenture, (as they ſay) and ſo was it but a needeleſſe labour, ſpecially for aſmuch as God hated and abhorred all ſacrifizes that were made without knowledge and faith. True it is, that there was ſolemnitie ynough in them: but that auailed nothing, for aſmuche as it behoueth alwaies to holde the rule which the Apoſtl giueth vs: namely that the outward ſacrifizes boote not at all, furtherforth than they be grounded vpon obedience vnto God and to his word. And true it is that Iob had not the Law written: but it was ynough for him that he had the doctrine that came from God, and which Noe had giuen vnto his children. Thoſe that had perſeuered in the ſame, were not taught it by mē: but although they hard the doctrine by men, yet notwithſtanding they hilde the rule therof as the rule of God. For it was ynough for thē, that God gaue them knowledge of his will, without vſing the meane of Prophets as he did afterwards. VVe ſee here then that Iobs Sacrifizes were not made at all aduenture, but vpon an aſſured and grounded faith. VVhen it is ſayde that Noe after the flud tooke of the cleane beaſts to ſacrifize: therby we ſee he had inſtructiō frō heauen, for it lay not in him to diſcerne betwene beaſte and beaſte, ſo as he ſhould ſay, Amōg theſe I ſee ſome that be pure & cleane, and the reſidew bee vncleane. Needes muſte God haue taught him that. Euen ſo alſo is it with Iob: who made not ſacrifize, for that he was the only deuiſer of it▪ but he yeelded himſelfe to Gods will, wherby he was guyded & gouerned, & that is the property of faith, according as I haue ſayd alreadie. And herevpon we haue to conſider, firſt that frō the beginning of the world, God hath in ſuch wiſe ſuffered mē to go on in darkneſſe, that yet notwithſtāding he hath left them certayne recordes, whereby they might be cōuicted of their curſedneſſe: in ſo much that if there were nothing elſe but the outwarde Ceremonies, it were fully ynough to condēne the vnbeleeuers. Furthermore we ſee alſo how men be wholly giuen to euill, in ſo much as they peruert the things that are good and holie, and when God hath declared his will vnto them, they turne it altogither backward and to the flat contrarie. For aſmuch then as we ſee men ſo fleeting and vnconſtant: we may perceyue that we haue neede to pray vnto God to keepe vs in awe, and not to ſuffer vs to ſtep aſide from the pureneſſe of his ſeruice, [Page] as it will befall vs if he holde vs not backe. And herewithall we be alſo warned, that the ſeruing of God in outward ſhew, and the ſetting of a fayre face vpō it, is not all that is to bee done: but that the chiefeſt poynt, is to ſerue him in deede, by knowing what a one he is, and what his will is, to the ende to hold our ſelues thereunto. For there hath bene greate pompe in the ſacrifices of the Paynims, yea and euen of thē that haue ſerued God aright: and yet notwithſtāding the one ſort haue bene reiected, and God hath abhorred them, & the other ſort haue bene acceptable 10 vnto him. The Heathē men made their ſacrifizes with great pompe, they had incenſe & perfumes & ſuche other like things. And the Iewes (ſpecially in the Law,) did aſmuch. But how? As for the Paynims which ment to honor God without knowing him, for aſmuch as they knew not any whit of God or of his maieſtie: needes muſt they do ſacrifyze vnto the Idols which they had forged and ſet vp in their own brayne. God thē accepteth not any other ſeruice, than that which is done vnto him by one that knoweth him. Thus much for the firſt point. And for the ſecōd, it 20 behoueth that the ſeruing of God bee ſpirituall. The Pagans haue ſurmyzed, that God woulde bee appeaſed if a man offered him an Oxe or a Calfe: but that was a greate mockery, as who would ſay, that God were transfigured, and that when he is angry with men, they coulde appeaſe him by the meane aforeſayd. Therefore it behoueth men to ſet downe this rule firſte of all, namely that the ſeruing of God is ſpirituall: wee muſt mounte farre hygher than theſe viſible ſhapes: for they muſt leade vs to a heauenly ende, and not holde vs downe here in the worlde 30 without lifting vp of our mindes vnto heauen. Yee ſee then howe the faythfull had alwayes their eye vpon God when they made ſacrifice: and therby were put in minde of their vices and ſinnes, to the ende to be diſpleaſed with themſelues for the ſame. The Paynims knewe no whit of this. Now then we perceyue, that wee may not reſt vpon the outwarde ſhewe, when wee deale with the ſeruing of God: but we muſt come to the well heade: that is to wit, we muſt know which is the God whome we ſhould worſhip, and we muſt vnderſtand how and in what wiſe it becommeth 40 vs to preace vnto him, and that the Ceremonies which we vſe, do leade vs to this ſpirituall ſeruice wherof mention is made here. As for example, in theſe dayes the Papiſts haue many Ceremonies like vnto vs: for they can well bow downe their knees when they purpoſe to pray, and they haue ſuch other things: And yet for all that, we ſee they know not wherevnto they ſhape themſelues, for as much as they go to kneele downe before a puppet of wodde or ſtone: whereby they ſhew how they know not what God is: and ſo it muſt needes bee, that all the religiō 50 which they thinke themſelues to haue, is vncleane & vnholie. They haue ſtore of apiſhe toyes: but they turne all vpſide downe, bycauſe they regard not what God hath commaunded, but rather folow their owne inuentions, bearing themſelues in hande, that they haue done much, when they haue patched a greate ſorte of ragges togither. But they labour in vayne, for aſmuch as they holde not themſelues vnder the rule of Gods worde. Behold wherin we differ from them which know not how there is but one God whome we ought to worſhip, and vnto whome 60 we muſt come by meanes of our Lord Ieſus Chriſte, and that it behoueth vs to ſerue him according to his worde. VVhen we know this: wee may well ſay, that the ſacrifizes which wee offer vnto God are acceptable vnto him, and that he taketh them in good woorth. But we obſerue alſo, that many men abuſe euen the ſayde manner of worſhipping God which is good and holy, in aſmuch as they do it after a beaſtly maner. How is that? True it is that we haue not any Idolles in it: true it is that we haue none of all the fine masking knackes that are in the papacy, wherwith the ſeruice of God is infected and marred. But yet there are which thinke they haue well quit themſelues, when they haue done ſome Ceremony, as whē they haue put of their cap, or made curſie. Beholde how they diſcharge themſelues afore God (for ſo they beare themſelues in hand) and yet in the meane while regard not the lowlineſſe that I haue ſpoken of: namely that when wee preace vnto God, it becommeth vs to acknowledge our ſelues giltie before him by reaſon of our ſinnes: they regard not the meane of ſeeking fauour in our Lorde Ieſus Chriſt: they regarde not the yeelding of themſelues vnto God in all pureneſſe, ſo as they may bee holy vnto himward. They paſſe not a whit for all this geere. They haue good ſtore of outward Ceremonies. Yea verely, but (as I haue ſayde) all this is nothing. Nowe then let vs learne to ſerue God in ſpirit and truth, & faith will be a good guide therevnto, when we haue our eyes faſtened vpon Gods worde, which will leade vs alwayes to our Lorde Ieſus Chriſt, who is the heauēly patterne & the mirrour wherin we muſt behold the will of God his father, to frame our ſelues thereafter? Thus much concerning the Sacrifizing whereof mention is made in this place. Nowe when it is ſayde that Iob offred Sacrifizes according to the number of his children: it is to ſhew that he ſpared not his ſubſtāce which God had indewed him withall. If hee had bene a poore man, he had bene neuer a whit leſſe welcome vnto God, though he had brought no ſacrifize at all. But in aſmuch as he had the meane and abilitie wherwith to do it: it is ſayde that he imployed it thereabout. And now let vs apply the ſame to our ſelues. I haue told you already, that wee haue not any more the ſacrifizing which was before the comming of our Lorde Ieſus Chriſt. But when the cace concerneth praying vnto God: (according as the principall ſeruice which hee demaundeth at our handes, is that we ſhoulde call vpon him, that we ſhould profeſſe him, that our whole welfare ſhould depend vpō him, that we ſhould giue him thankes for his benefites, and that we ſhould inforce ourſelues to be holy both in body & ſoule: euen ſo, (to the end that all the whole may be conſecrated to his honour,) we muſt alſo ſerue our neighbours turnes with the things that he hath giuen vs, aſſuring our ſelues that our being in this world, is to the end that we ſhoulde be partakers one with another, in ſuch wiſe as no mā ought to be giuen to himſelfe, but all of vs ought to profite the members wherewith God hath knit and vnited vs togither. Seeing it is ſo, let euery man haue an eye to himſelfe. True it is that to pray vnto God is a thing common to all men. Neuertheleſſe it behoueth eche one of vs to pricke forward himſelfe, according to the knowledge which hee hath. VVhen a man is better taught than others: it is certayne that he ought to be ſo much the more earneſt and feruent in praying vnto God, and alſo to haue a greater [Page] care of himſelfe. Thus ye ſee howe wee ought to conſider what our abilitie and meaſure is. And afterwarde when it commeth to the offering of our ſelues vnto God: it behoueth vs to haue an eye to that which hee hath indewed vs withall, for according as euery of vs hath receyued, ſo ſhall he be the more blameworthy if he glorifie not God. So then, whenſoeuer God giueth more abundance of his ſpirit vnto vs, than to other men: we muſt looke well to it, that we make our neighbours parte takers with vs: that ſuche as haue wiſedome, giue coūſell vnto others: & that 10 ſuch as haue abundance, ſuccour ſuch as haue neede of it. Lo heere howe wee ought to frame our ſelues vnto that which is ſpoken here of Iob: namely that hee offered ſacrifizes according to the number of his children. As for the reſidewe, whereas it is ſayde that Iob offered ſacrifize for his children: it is to ſhew vs, that ſuche as haue charge of others, muſt be watchfull, and that when any fault happeneth, they muſte hold themſelues blameworthie before God for the ſame. And this is well worthie to be marked. For we ſee how ambition reigneth in the worlde. If a man 20 haue many children: he is glad that he hath ſo many reaſonable creatures to be vnder him at his cōmaundement. If he haue wherwith to finde a great houſehold: he liketh well of himſelfe for it. But what? All is but meere Ambition or vayneglorye. For there is no regarde had of the charge that is matched with it. True it is that God doeth men great honour, when he gyueth thoſe whome he hath created after his owne Image, vnto thē to be their vnderlings. But yet therewithall, this honour carieth a greate bonde with it: namely that ſuch as haue houſeholdes to 30 gouerne, muſt alwayes be watchfull. For if an offence bee committed agaynſt God in any houſehold: he that is the head & maiſter of the houſe, muſt thinke himſelfe blameworthie. He muſt mourne before God as if himſelfe were the partie that had done the deede: and although he bee not conſenting vnto it, yet muſt he thinke thus with himſelfe, I haue not diſcharged my ſelfe of my dutie, albeit that I watch both night and day. Although I exhort as well my children as alſo my men ſeruants, and my mayde ſeruants to ſerue God: yet is it impoſsible for me to doe all 40 that I ought to do. For I ſee my childrē offend, I ſee faults in my men ſeruants, and maide ſeruantes. Of whome take they it? Although I take payne to inſtructe them, yet are there many things to be founde fault with. For I haue not giuen them ſuch example as I ought. Had I walked in the feare of God as becommeth me, they muſte needes haue folowed my ſteppes: and ſo it may be that their ſtepping aſide from the right way, hath bene through my defaulte and offence: and therefore I muſt ſhew them ſuch example as I would haue them to folow. If fathers and maiſters 50 that haue children and ſeruants vnder their hand, had this regarde with them: things would be better ordered than they bee. And aboue all others, Princes and Magiſtrates ought to marke this preſident, that it behoueth them to be watchfull, and to ſet good gard vpon ſuch as are committed to their charge: ſo as if there be any fault, they muſt thinke themſelues to blame for it: and if they eſpie any diſorders or looceneſſe, they muſt aſſure themſelues, that it is bicauſe they thēſelues haue not diſcharged their dutie. Likewiſe is it with the Miniſters of Gods worde. If 60 they perceyue that the Church behaueth not it ſelfe as it ought to do, ſo as it haue troubles and contrarieties in it, and ſpecially that Gods name be blaſphemed: it behoueth them to ſigh for it, and to beare the burthen of it, aſſuring themſelues that God ſheweth vnto them, that they haue not diſcharged themſelues as they ſhould haue done. And heere ye ſee why Sainct Paule ſayeth, that hee is brought lowe bicauſe of the faults that were in the Church of Corinth. Behold, it was Gods will (ſayeth he) to do me ſhame there. Had Sainct Paule conſented to whoredome, or to robberie, or to wantōneſſe, or to other ſuch vices of the Corinthians? No, he had laboured to rebuke them by all meanes poſsible: can it be ſayde that he had ſhewed them the way of riot? No whit at all. But although hee had diſcharged himſelf to the vttermoſt towards men: yet notwithſtanding he ceaſſed not to feele ſtill, that God ment as it were to diſgrace him in part, ſo as he was faine to bewayle the offences and diſorders that happened in the Church wherof he had the direction and charge. If Sainct Paule, who had had ſuch a zeale to do his dutie, did neuertheleſſe feele himſelf blameworthy when there befell any miſorder in the Church: I pray you what will become of vs, who are as colde as yce in reſpect of him? what ſhall become of them whiche make no account at all whither God be honored or no? but all is one with them ſo they may make theyr owne profite and mainteyne their owne ſtate? Then let vs marke well that which is ſaid here: that Iob ſacrifized according to the nūber of his children: and let vs likewiſe take good aduice to hūble our ſelues afore God, and not onely to aske him forgiueneſſe when the miſchiefe is come to paſſe, but alſo to preuent it as much as is poſsible. And how? That parents holde their children ſhort: that Maiſters looke well about them, ſo as God be ſerued and honored by them, and their houſes well ruled in all pureneſſe, that they may be as it were litle churches: Alſo that ſuche as haue a more honorable charge and authoritie, be ſo much the more diligēt. As for example, that the Magiſtrates be circumſpect to make lawes conuenient to hold their people in good order, & to cut off all things that are againſt the ſeruice and honour of God: and that when they haue done ſo, they be diligent to ſee good order kept whē it is once appointed, ſo as they ſhut not their eyes to make countenance of not perceyuing the miſorder a whit when a faulte is committed, but alwayes haue medicines preſeruatiue at hande: That the Miniſters of Gods word tarie not tyll all be marred, and till the Diuell haue gotten his full ſcope: but that aſſoone as they perceyue any breach, and that things folow not on in good aray, they indeuour to remedy it with all ſpeede poſsible, to the end that things go not to hauocke as they be cōmonly wont to do. And now it foloweth that Iob ſayd: It may bee that my Children haue ſinned: and that they haue bliſſed God: for ſo it is worde for worde. But the worde Bliſſe is ſometimes taken to Curſe: as when it is ſayde, that Naboth had Bliſſed God and the King, that is to ſay, had Curſed them. And we ſhall ſee ſuche examples againe hereafter, and thē will I declare more at large, after what maner this word is put in two contrarie ſignifications. But before wee come to that, let vs mark how it is reported here in the text, that Iob ſayde: It may be that my children haue ſinned. Heere we ſee that Iob wayted not that God ſhoulde ſende him ſome meſſage to threaten him for the ſinnes of his children: [Page] but preuented the matter & was careful of it without any mans warning, ſaying: It maye bee that my children haue done amiſſe. And this is a poynt which we ought to marke well. For now adayes there are very few that can abide to be admoniſhed and to be told of their faults, although their faults be notorious in al reſpects: yet (if it be poſsible) they will finde ſome ſhift or other to excuſe and hide thēſelues, in ſo much that if a man will rebuke them that do amiſſe, he muſt prepare himſelf to ſuſtaine mortall war at their hand, ſo as he ſhal be as a deadly foe to them 10 for procuring their welfare. But if men cannot abide to be rebuked when they do amiſſe: how wil they of thēſelues and of their owne good will, blame themſelues as worthie to be reproued, and ſay: It is poſsible that I haue committed ſuch a fault, either I or mine? But we ſe here how Iob thought always in himſelf, It is poſsible that my children haue ſinned. And ſo the holy Ghoſte hath ſhewed vs what oure duetie is: that is to wit, that when we perceiue our ſelues faultie and worthie to bee condemned, euery of vs muſte pricke and ſpurre vp himſelfe to make his owne accuſation 20 of his owne good will. And vpon farre ſtronger reaſon, I ſay that when God is ſo gracious vnto vs as to prouoke vs, ſo as we haue others to exhort vs to do our duty if we be ſtubborne againſt God vpon his ſending of ſuche meſſengers vnto vs, and ſuffer not our ſelues to be reproued by them: it is certaine that wee ſet not our ſelues againſt mortall men, but that we bende our ſelues agaynſt the Maieſtie of God, who would fayne plucke vs backe to ſaluation, when hee ſeeth vs readie to throwe our ſelues headlong into euerlaſting deſtruction. Marke this for a 30 ſpeciall point. And by the waye we ſee that Iob tooke not thought onely for himſelfe, but alſo for thoſe that were committed to his charge, according to that which we haue ſayd. But now adayes, men do the cleane contrarie. For if a mā can excuſe himſelf: by and by he taketh couert as faſt as he may. Hath a man done this or that? Hee will ſtreyt make a leazing to diſcharge himſelfe, that he maye not be acknowne of his faulte. If he haue eyther children or ſeruants, he will ſeeke to diſcharge himſelf that way, ſaying: yea marie, I haue heard that ſuch a thing was done, but it 40 was not long of me. Thus wee ſee how the moſt parte of men do ſeeke ſuch ſtartingholes. And it had bene muche more for Iobs behoofe to haue layde the burden vpon others. But he knewe that if his children did amiſſe, he himſelfe ſhould yeeld account for it. So then let vs learne, not to ſoothe our ſelues in hypocriſie, nor to deuiſe howe to cheriſh the vices which wee ought to redreſſe as muche as in vs lieth. Behold what is ſhewed vs here. And by the way it may be demaūded, whither Iob ought to haue tormented himſelfe ſo in vaine, ſo long as the faultes were vnknowne 50 to him: for it ſeemeth to bee ſufficient if a man humble himſelfe afore God as ſoone as he perceiueth that he hath done amiſſe: but as for to imagine, it may be that I haue done amiſſe, it may be that I haue committed ſuche a fault: it ſeemeth that that is more than needeth. Firſt of all let vs beare in mynde that which Salomon ſayeth in his .xxviij. Chapter. Right happie (ſayeth hee) is the man that feareth, or which maketh himſelfe to feare, (for ſo doth the word import,) that is to ſay, which iniureth himſelfe to be afrayde: but he that hardneth his hart (ſayeth 60 he) ſhall runne headlong into all euill. In ſaying ſo, Salomō ſheweth vs, that we muſt walke heedefully, looking ſtyll afore vs, whither we may haue committed any fault. And this feare is doubled there: to doe vs to vnderſtand that we muſt feare, as wel for that which is to come, as for that which is paſt. Our feare for that which is to come, muſte be this: namely that wee beare in minde howe wee ought to walke aright in al our ways, & that we haue the forecaſt and skill to aske coūſell at the Lordes mouth as the Prophet Eſay commaundeth vs, and to betake ourſelues to his holy ſpirit, to the ende that he may giue vs wiſedome to keepe ourſelues from ſwaruing one waye or other after what maner ſoeuer it be. Thus ye ſee howe we ſhould feare for the time comming. Our feare for that which is paſt, ought to be this: that although wee knowe not the faultes which we haue committed, and that there haue ſcaped many vices ouerthwart our eyes without perceiuing them: yet neuertheleſſe it behooueth vs to bethinke vs thereof, and to miſlike of it, and to condemne our ſelues for the ſame. And thus we ſee after what ſort it behoueth vs to be afrayd, both for the time paſt and for the tyme to come. And this is it that we haue to note vpon the ſayde ſentence whē Iob ſayd: It maye be that my children haue ſinned, notwithſtanding that they ment not ſo to do. And the care that wee ought to haue to prouoke ourſelues to call vpon God, is that he ſhould pardon our offences, to the end hee ſuffer vs not to ſteppe aſide any way, but that wee maye continue in the pathe which hee ſheweth vs. In concluſion, when Iob ſayeth, It may bee that my children haue bliſſed the Lorde: wee muſt marke that the worde Bliſſe is taken to Curſe, notwithſtanding that it ſignifie to bliſſe. And that is done to make the matter more odious, to the intent we may know what a fault it is, not to bliſſe God, that is to ſay, not to yelde him the prayſe which he hath deſerued at oure handes. For at ſuche a deede, the heares ought to ſtand vp vpon our heade, and wee ſhould ſhake and quake for feare when mention is made of Curſing God. Ye ſee now wherfore the wo [...] bliſſe God, hath bene applyed to the contrarie vſe. And this is it that is ment when in ſhort wordes it is ſayd, that Iob feared leaſt his children had not bliſſed God as became them, or that they had not bliſſed him at all, which is all one as if they had curſed him. For the principall point that wee haue to conſider, is how we ought to glorifie God in all our lyfe: and hereby wee ſee alſo to what ende wee bee created, and wherefore we liue. Therfore if we be deſirous to haue our life allowable before God, wee muſt alwayes ame at this marke: namely that hee be bliſſed and glorified by vs, and that we haue ſuch a burning zeale and affection to ſerue to his glorie, as we may aſſure our ſelues, that it is an intollerable, yea & euen a moſt horrible thing in all reſpects, that his name ſhoulde bee blaſphemed and as it were curſed through vs, that is to ſay, that we ſhould cauſe his glory to be as it were defaced, ſpecially ſithe he hath put his image in vs, to the ende it ſhould ſhine forth in vs. To the intent therefore that we ouerſhoote not our ſelues as many do, who liue not but to blaſpheme God, that is to ſay, to bee accurſed of him, bycauſe his name is blaſphemed by them: let vs beare in mynde, that ſuche people are as monſters made againſt kynde. Neuertheleſſe let vs pray God, to giue vs the grace to know, why he hath ſet vs in the world, whiche is, to the ende wee ſhould magnifie him, wayting [Page] for that moſt happie daye wherein he ſhall gather vs vp wholly to himſelfe, when wee haue liued in ſuche wiſe in this world, as we haue not ſought to bee gouerned otherwiſe than by him, ſubmitting oure ſelues vnto him in all reſpectes and all caces.

But let vs caſt downe our ſelues before the face of our good God, with acknowledgement of our ſinnes: praying him of his goodneſſe to make vs fele better what we haue done, ſpecially in ſuch ſort, as we may com to preſent our ſelues vnto him, without deſire of any thing, ſaue onely to finde him mercifull for our Lord Ieſus Chriſtes ſake. And for aſmuch as we know we be beſet with ſo great infirmities as we finde in our ſelues, and that he is the only Phiſition that can heale vs: let vs pray him to purge vs more & more, vntill he haue brought vs to the perfection for the which we long continually. And ſo ſet vs all ſay, Almightie God our heauenly father we acknowledge in ourſelues and we confeſſe as truth is: &c.

The fourth Sermon vpon the first Chapter.

6. It came to paſſe one day, that the ſonnes of God came to appeare before the Lorde, and Satan alſo came amongſt them.

7. And the Lord ſayde to Satan: vvhence commeſt thou? Satan anſvvering, ſayde vnto the Lorde, from vvalking about, and from hunting vpon the earth.

8. And the Lord ſayde vnto Satan: haſt thou taken heede of my ſeruant Iob, vvho hath not his matche vpon earth, a ſounde and vpright man, and fearing God and vvithdravving himſelfe from euill?

WE haue ſeene by the premiſſes, what the life and conuerſation of Iob was among men: and now is ſhewed in what wiſe God diſpoſed of him, to the ende we might knowe, that while we liue heere belowe, wee be not gouerned by fortune, but God hath an eye vpon vs, and ful authoritie ouer vs, as good reaſon is he ſhuld 30 haue, ſeing that we be his creatures. For anon after we ſhal ſee, howe it pleaſed God to afflict Iob, wherein the chiefe thing that is principally touched, is that God hath the direction of the world, and that there is not any thing done, which is not diſpoſed by him. To expreſſe this, the Scripture vſeth a faſhion agreeable to our rudeneſſe. For we be ſo weake, as we can neuer cōprehend Gods maieſtie in the ful highneſſe therof, nor poſsibly attain vnto it. Therfore it behoueth God to come down to be comprehended of vs: that is to wit, that he ſhew not himſelfe in his glory, which 40 is infinite, but according to the ſmal capacitie that he ſeeth in vs, wherevnto he applyeth himſelf. To be ſhort, we ſhall neuer knowe God as he is, but we ſhall know him in ſuch meaſure as it ſhall pleaſe him to manifeſt himſelf vnto vs, that is to wit, according to that which he knoweth to bee profitable for our ſaluatiō. And the maner of ſpeach which wee ſee here when it is ſayd that the Angels appeared before God as it were on a ſolemne high day, is borowed of the Kings of this world, which kepe their eſtates & Aſſyſes. Certaine it is (as the ſcripture ſheweth in many places)50 that the Angels are euermore before God, notwithſtanding that they execute his commaundemēts, according as it is ſayd that they pitch their tents round about vs to gard vs, and that God hath appointed them to guide vs, to the end we ſhould be as it were vnder their protection. Alſo it is ſayd that they execute his wrath & vengeance vpon the wicked. But yet for all this the Angels being ſpirits are not hindered to ſerue God, and to obey him, nor to execute his iudgement here below, albeit that they be all the while cōtinually in his preſence. And therefore when our Lorde 60 Ieſus Chriſt ſaith, that the Angels which haue the keeping of litle infants, do cōtinually ſee and behold the face of his father: thereby it is giuen vs to vnderſtand, that although the Angels aſsiſt vs, & that we feele their vertue in maintaining vs: yet notwithſtanding they ioy ſtill all the whyle in the glory of God, and are not ſeparated from him. And therefore wheras it is ſayd in this text, that they appeared, it is not ment, that when God ſendeth them forth they bee ſeparated from his Maieſtie and depriued of the heauenly life during the time that they are in their voyage: but for aſmuch as we be rude & groſſe, the Scripture ment to likē God to earthly Princes, to the end that by a more homely & familiar maner, we might know how the Angels do not any thing of their owne proper mouing, but that it is God which cōmaūdeth them, who hath all dominion ouer thē, and they come to yeelde him account, and nothing is hid frō him, in ſo much as the Angels haue not any proper or peculiar authoritie in themſelues: and that although they be called Powers, Principalities, and Vertues, it is not for that God hath reſigned his own office vnto them, it is not for that he hath deſpoyled himſelf of his own power, it is not for that he himſelf abideth ydle in heauen: but it is for that the Angels are inſtruments of his power, to the end it ſhould be ſpread out ouerall. VVe ſee then what we haue to gather of this text: that is to wit, that God worketh in ſuche wiſe by meane of his Angels in the gouerning of worldly matters, that all of thē come to accoūt afore him, in ſuch ſort as nothing can eſcape him. And furthermore whereas it is ſayd, That Satan alſo came among the Angels: it is not for that he wound himſelfe in thither, as ſome haue vnderſtood it that he crowded himſelf into the cōpanie to make himſelfe a good page: But contrariwiſe, the holy Ghoſtment to do vs to vnderſtand, that not only the Angels of Heauen which obey God willingly, and are wholy inclyned, & giuen that way, do yeelde account vnto him, but alſo the Diuels of hell which are enimies and rebels to him to the vttermoſt of their power, which laboure to ſubuert his Maieſtie, and practize to confound all things: ſo as they be forced (ſpite of their teeth) to bee ſubiect vnto God and to yeelde him account of all their doings, and can not doe any thing without his permiſsion and leaue. [Page] Thus ye ſee in what wiſe Satan appeared among the Angels. But yet by the way, the maner of their dealing is diuers. For when the Angels guyde vs, and do the thing that God hath commaunded: they haue the nature to apply themſelues vnto him, and haue none other inclination but to obey him, & he on the otherſide dwelleth and reigneth in them by his holy ſpirit. Lo here the cauſe why we ſay, Thy will be done on earth as it is in Heauen. Bycauſe wee ſee ſo muche counterfayting and ſo many horrible rebellions againſt God here belowe: wee deſire him to ſettle 10 his kingdome peaceably heere as it is aloft, where his Angels be wholly obedient vnto him. But the Diuelles obey him as inforced: that is to ſay, not of their own goodwill, but bicauſe God cōpelleth thē. They would with all their hart reſiſt his power, and oppreſſe him if they could: but they be fayne to followe him in all pointes whether ſo euer he liſteth to leade thē. And herby we ſee why the Angels are in this place expreſly termed childrē of God, and the Diuel by his propre title of Aduerſarie, for ſo doth the word Satan ſignifie in Hebrew. True it is that mē are oftē times 20 called the Children of God, bicauſe hee hath printed his image in them, ſpecially in the faithfull, for aſmuch as they be reformed to the likeneſſe of our Lord Ieſus Chriſt who is the liuely image of God his father, & alſo for that they haue receyued the ſpirit of adoptiō, which is a warrāt vnto thē that God beareth a fatherly loue towards them. Rightly therfore may we be called the childrē of God. So may alſo Princes and Magiſtrates. For they haue the ſame honourable title, which is giuē vnto thē, bycauſe God hath aduaūced them, & ſet them in that hie eſtate, to the intent 30 to be knowen in the perſon of them. VVe ſee thē how the name of Gods Children may well be applyed to mē. But the Angels are ſo called in the Scripture, bycauſe they drawe vnto God, & are as it were bearnes of his brightneſſe. And therefore in aſmuche as God calleth them Principalities, Vertues, and Highneſſes, it is good reaſon that wee alſo ſhoulde acknowledge them to be as it were the ſonnes of God, for aſmuch as we may not ſeparate the vertue that is in thē, frō the vertue of God, bicauſe they be as ſtreames that guſhe out of that fountaine & ſpring, and we muſt alwaies 40 repaire thither. Let vs know thē that this honour of being taken & reputed for the children of God, belōgeth to the Angels, bycauſe his glorie vttereth and ſheweth it ſelfe in them. And therefore ſo much the more are we beholden to the infinite goodneſſe of our God, who hath appoynted them to be our ſeruāts by meanes of our Lord Ieſus Chriſt. For in aſmuche as our Lorde Ieſus Chriſte, who is the onely Sonne of God his father, yea euen his naturall ſonne, (for the belonging of his honour vnto him is not befalne vnto him through grace, but he is his naturall 50 ſonne, & for the ſame cauſe, his onely ſonne alſo) In aſmuche then (I ſay) as our Lorde Ieſus Chriſt hath not bene ſpared for our redemption and ſaluation: the Angels alſo (who are the children of God) are by his meane appoynted to ſerue vs, as the Apoſtle ſheweth in the Epiſtle to the Hebrewes, and alſo as it is ſhewed by Iacobs ladder, where it is ſayd that the Angels came downe frō heauen to the earth: and Ieſus Chriſt affirmeth the ſame thing to be accompliſhed in his kingdome: you ſhall ſee the Angels (ſayeth he) come downe from heauen vnto men. So 60 then ſeeing we perceyue that God hath ordeyned his Angels to ſerue for our welfare: ſo much the more are wee bound to his mercie. Moreouer he hath done vs ſo greate honour, that his Sōne (to redeeme vs) hath not taken vpō him the nature of the Angels: but (as the Apoſtle ſayeth) hath clothed himſelfe with our nature and our ſubſtance. VVhen we ſee that the Sōne of God is come ſo neere vnto vs, as to vouchſaue to be parttaker of mans nature, wee may perceyue that his ſo doing is the verie welſping from whence proceedeth the other grace, that the Angels trauell & watch in our behalfe, & alſo that it is their peculiar charge & vocatiō to procure our welfare. According herevnto, the holy Ghoſt ſholeth them out from them that be with Satan, and ſheweth that they be willingly the ſeruāts of God. In what wiſe? Euen as his children. VVhē a childe obeyeth his father, he doeth it not againſt his will: but he doeth it bicauſe he is inclined the revnto, bicauſe his owne nature teacheth him ſo to do, & bicauſe he hath a certaine louingneſſe which induceth him to diſcharge himſelfe of his duetie: and euen ſo do the Angels. On the otherſide, Satan is an aduerſarie. For albeit that he appeareth before God & was fayne to render his account: yet was it not for that he yeelded of his owne accorde, nor for that hee was willing to be ſubiect vnto God: but rather he rowzed himſelfe againſt him, and was inflamed with ſo exceſsiue rage, that he woulde haue ouerthrowen Gods power if it had bene poſsible for him. So then he hild ſtill his natural corruption, that is to wit, of being alwaies an enemie: & yet was he cōſtreined to come & do homage to him that hath the ſoueraine dominion ouer all creatures. For Satan alſo is ſubiect vnto God, and therfore it may not be ſurmyzed that Satan hath any authoritie, other than is giuen him by God. And good reaſon it is that all ſhoulde be ſubiect to him, ſith that al things proceede frō him. The Diuels were created by God as well as the Angels, howbeit not ſuche as they now be. VVe muſt alwayes hold this for a certaintie, that the naughtineſſe which is in the Diuels, proceedeth of thēſelues, & that when they became to be Apoſtataes, to ſeparate themſelues from the fountaine of rightuouſneſſe, they forſooke God, and turned themſelues away frō him. Lo how they were peruerted and became altogither euill. Likewiſe wheras ſinne is in mās nature: it is not of Gods putting in by creation, but by reaſon that Satā did ſpreade his naughtineſſe further abrode at ſuch time as mā was beguiled by his wylineſſe, to diſappoint the benefit of God. Thus ye ſee how the Diuels became accurſed of thē ſelues, and that their being cruell, full of rebellion, full of lying, & full of wickedneſſe, came altogither of their turning away frō their Creator, as the Scripture teacheth vs. Yet for all that they ceaſe not to be alwayes vnder the hād of God. And therfore what a thing were this, if we had not the knowledge therof? For whē it is ſayde, that the Diuell is the Prince of the worlde: it were inough to make vs afrayde, were it not that we knowe there is a bridle alofte, which reyneth him backe, and hindreth him of doing that which he would. For if Satās power were not limited, hee would out of hand haue his full fling at vs. VVe knowe he deſireth nothing but our deſtruction, according alſo as he is our deadly enemie: ſo that (as it is ſayd of him in another place) he goeth about like a roring Lyon, and is alwayes hard at his pray to deuour it. Now thē if the Diuels were not ſubiect to God, but could attempt what they liſt thē ſelues [Page] and had leaue without limitation, ſo as God withhild them not backe: alas, full wretched ſhoulde our ſtate be. For we ſhould be caſt vp as a pray without any remedie. And where ſhoulde our faith bee? what certaintie or aſſurance of defence ſhoulde we haue? for our enemy is ouermightie. So thē, one of the neceſſarieſt articles that we haue, is to know that the Diuel is hild ſhort, and that how ſoeuer he play the mad feende agaynſte our ſaluation, yet can he do nothing, further than is permitted him from aboue. And alſo the Scripture telleth vs rightly both theſe 10 things: that is to wit, that Satan is the Prince of the world, that he reygneth in the ayre aboue vs, that wee bee of no power, that he is able to deuour vs, that we be as ſubiects vnto him, and finally that we be his bondſlaues by nature, faſt tied in his fetters: and yet notwithſtanding, that he is ſubiect vnto God whither he wil or no. Theſe two points are diuers, but yet haue they no contrarietie: and both of them are right profitable for vs, and bring vs good inſtruction. For when the Scripture telleth vs that the Diuell hath ſuch a power, and that he raigneth here, that men are 20 as it were vnder his feete, and vnder his tyrannie, and that he holdeth them in his bondes: it is to the ende that wee ſhould know our owne wretchedneſſe. For wee ſee what the pride of men is. They glorifie themſelues in ſuch wiſe as if they would ſtie vp aboue the clowdes bothe in wiſedome, and in vertue, & in all things. But when men bee ſo hoyſed aloft, God on the cōtrarie part auoucheth them to be the bondſlaues of Satan, and hild in bōdage and ſlauery vnder him. Go now and chalenge great nobilitie. Go your wayes and auaunce your ſelues: yet ſhall the Diuell haue 30 dominion ouer you, how ſo euer it be. Lo howe God cutteth mens combes, and maketh them aſhamed. After hee hath ſo brought them downe, he waketh them vp agayne, to the ende they ſhoulde walke in more feare. For if wee thought wee had not an enemie that woulde make warre vpon vs, or that were ſo puiſſant: we would be ſlouthfull, and we ſhould lyue here as it were in peace. But beholde, God telleth vs that Satā is like a roaring Lion, which hath his throte euer open to ſwalow vs vp: and that wee haue no weapons to reſiſt him, except he giue vs them: ſo as 40 our force muſte come of him: and that is to make vs bethink our ſelues well, and ſtand vpon our garde, and not to be ſleepie, for thē the Diuell will ſtraightwayes take vs vnprouided. Thus then we ſee why the Scripture ſayeth that the Diuell is Prince of the world: namely euen to the intent, firſt of all to bring vs lowe, and afterward to teach vs feare and wareneſſe, that wee may call vpon God, beſeeching him that he will not ſuffer vs to fall into Satans ſnares, but that he will ſtrengthen vs as he hath promiſed to do, ſo as we may alwayes keepe good watch. Furthermore 50 alſo on the other ſide, to the intent that Satans puiſſance bee not ouer terrible vnto vs to make our courage quayle, and to caſt vs into deſpayre: it is ſayd vnto vs that he can do nothing without Gods cōmiſsion, that he muſt be fayne to aske leaue of him, and that when hee hath ſpit out both fire & flame, he can do nothing, more than God permitteth him by his good pleaſure. True it is that the Diuell will not ceaſe to be furious, & to venture himſelfe vpon the pykes: but what ſhall that boote him, ſith God will neuer ſuffer him to do otherwiſe than he ſhall thinke 60 good, & no more. VVe ſee then to what purpoſe it is here declared vnto vs, why the Diuell ſteppeth in among the children of God. It is not for that he wounde himſelfe in as though hee had bene of the companie and order of the Angels: but it is to ſhewe vs that he is vnder Gods obeyſance as well as the Angels, howbeit that it is in a farre other qualitie. For the holy Ghoſt nameth him aduerſarie, wheras the Angels are called the childrē of God, to ſignifie vnto vs that the Angels obey with their good will, and that they be willing ſeruants, wheras Satā is inforced, ſo as there is nothing but neceſsitie and conſtraynt in him. But let vs nowe come to that whiche the Scripture addeth: namely that God demaunded of Satan, from whence he came, and that Satan anſwered, from going aboute the Earth, yea euen to bunt. VVhen ſuche rehearſals are made, we know alwayes how it is for our infirmitie: for God needed not to enquire what Satan had done in the worlde. But what then? For aſmuch as our rudeneſſe and the ſmall meaſure of our vnderſtanding comprehend not theſe things: it behoueth vs (as I ſayd afore) that there be ſuch a declaration as is agreable to vs. And herein wee ſee the goodneſſe of God: in that he frameth himſelfe vnto vs: & bycauſe we cānot attayne vnto him, nor mount ſo high: he humbleth himſelf to vs, and as it were transformeth himſelfe, to the end that we ſhoulde know that which is good and conuenient for vs: Seeing that God cōmeth ſo vnto vs: I pray you, ought not we to be confounded with ſhame if we be ſlowe to heare him? And hereby we ſee what a villanie it is of thē that would bereue poore ideotes of all doctrine. For they ſay that the holie Scripture is ouerhard for a mā to bite vpon. True it is, that in reſpect that there is nothing elſe but darkneſſe in vs, the ſcripture will be very hard for vs: but yet there withall, a man muſt conſider how God hath promiſed to enlighten the little ones and the lowly. And in deede we ſee, how he hath proceeded. For to what purpoſe is it ſet out vnto vs here ſo homely and after the maner of men? God ſheweth vs howe his meaning is, not onely to inſtruct the greate Clerkes, and ſuche as are very ſuttle and well exerciſed in ſchooles: but alſo to apply him ſelf vnto vs that are of the rudeſt & vnskilfulleſt ſort, that can be. Seing God proceedeth ſo on his part: what an vnthankefulneſſe is it for men to drawe backewarde, and to ſhrowd themſelues vnder this ſhadow & colour of ſaying that it is impoſsible for them to vnderſtande the meaning of the holie Scripture? For we ſee how God hath applied himſelf vnto vs. By the way wee haue to gather chiefely, how it is the minde of the holy Ghoſt, to ſhewe what Satans office is, what his nature is, and where aboute he buſieth and applyeth himſelfe altogither: which is (as I haue ſayd) to hunt after his pray without ceaſsing, like a roring lyon. And S. Peter vſeth the ſayd ſimilitude purpoſely, to waken vs, that we might ſtande vpon our garde night and day, and call vpon God to defende vs agaynſte all the aſſaultes of our enemie, and agaynſt all that he can practize againſt vs. True it is that we ſee not Satan, ne perceyue not by eyeſight what hee prepareth and practizeth to our deſtruction: & therfore haue we ſo much the more cauſe to be afrayde of his guiles and pollicies. Lo here the cauſe why S. Paule ſayeth, that our fighting is not againſt fleaſhe and bloud. For hereby he meaneth, that if we had to deale with viſible enemies, wee myght well eſcape their handes by ſome ſhift or other, and we might finde the meane to [Page] reſiſt them. But behold (ſaieth he) they be ſpirituall guiles that fight againſt vs, of whom we haue no ſight at all, except God giue vs the eyes of fayth to eſpie howe Satan is agaynſt vs, ſpecially by the tēptations that he triumpheth in our way, wherby he eggeth vs to euill, and laboureth to marre vs. So then, wee muſtefully reſolue ourſelues of this poynte: namely that the Diuels are alwaies buzy to procure our deſtruction: that they go about the earth, that they bee neuer away from vs, that they bee euer ſeeking meanes to get into vs, and that as ſoone as they finde neuer 10 ſo ſmall a breach, they enter into vs to throwe vs into endleſſe deſtruction, and wee be ſurpryzed before we miſtruſt that we are aſſayled, according as euery man knoweth by experience, that we perceyue not when the Diuell is neere vs, and yet in the meane while wee ſee our ſelues woūded to death. VVherfore, when we feele any wicked deſire in our ſelues, ſo as we be caried, ſome to one lewde [...]uſt, & ſome to another: we muſt marke that it is the enemie that worketh ſo craftily. And thus we finde by experience, that the Diuels are euer practizing againſt vs: ſpecially 20 againſte thoſe to whom God hath giuen wiſedome and knowledge. For although the Diuel poſſeſſe the wicked and reprobates, and worke in them with all effectualneſſe, as Sainct Paule ſpeaketh to the Theſſalonians: yet perceyue they not that the Diuell is any thing, and they make but a ſporte of their vices. They be ſo bewitched in euill, as they feele it not a whit. For they bee become blockiſh as Sainct Paule ſayeth in another place. But whē the faithfull finde their mindes attaynted with any euyll affection, & that Satan hath preuailed ſo much as to make 30 entrance into them: they know that Satan hath preuented thē vnwares, & that they perceyued not when he gaue thē battell or alarme. VVe muſt not tarie till we haue ſuch an aſſault: but we muſt be afrayd & take heede to that which is ſayde. For God ſheweth the care which hee hath of vs, and how it is not his will we ſhould be taken vnwares for wante of knowing our aduerſaries, when hee ſayeth that the Diuelles go about the earth continually hunting after theyr pray. If a man ſhoulde tell vs that enemies were at hande, and that there were certayne bandes comming vpon 40 vs, euery of vs would ſtande vpon his garde, and deuiſe all meanes poſsible to defend our ſelues and to withſtande them. And why ſo? Bycauſe wee bee fleaſhly, and haue a care to preſerue this tranſitorie lyfe. But beholde, our enemie Satan hath ſtore of wyles and ſuttleties, more daungerous and miſchieuous than all the enemies in the world: his deſire is to caſt vs all headlong into deſtructiō: we know what ſtrength he is of, as hath bene declared alreadie: it is expreſly ſayd that he is at hād with vs, and that he beſiegeth vs on all ſides, and that hee hath a thouſande 50 wayes to winde about vs. VVhen all this is told vs & yet we be neuer the warer, is it not a token of more thā beaſtly blockiſhneſſe, & that we haue no mind at all of the heauenly lyfe, & that we cōceyue no more thā we ſee, like as the brute beaſts do? But whē it is tolde vs that Satan ceaſſeth not to go about the worlde, but continually foloweth the chace, and is neuer idle, wee muſte profit our ſelues by that doctrine. And why? Bicauſe he being the enemie of our welfare, deſireth nothing els but to leade vs into the ſame deſtruction whervnto he himſelfe is come. As cōcerning 60 that God ſayeth here, Hast thou not marked my ſeruant Iob, bow he is an vpright and ſounde man, which feareth God and withdraweth himſelfe from euill? This is to do vs to vnderſtand, that God ſpyteth Satan in thoſe to whom he hath giuen the grace to walke according to his will. And herein we ſee vpon what cōdition God hath ſet vs in this worlde, namely that we ſhoulde be here as mirrors of his vertue. For when hee giueth vs the grace to gouerne our ſelues by his holie Spirite, he ſetteth vs as it were vpon a ſcaffolde, to the end that his gracious goodneſſe & mercie ſhould be knowen vnto vs, & thervpon he himſelfe might be glorified againſt Satan in our perſons. And ſure the honor is ineſtimable which God doth vnto vs, whē he choozeth vs, I ſay when he choozeth vs poore wormes of the earth, to be glorified in vs againſt Satan, and to make his triumphes by vs. Let vs conſider what a thing this is towards men. Alas: and can God draw any thing out of men that may ſerue to his glory? It is very certaine that he cannot: for there is nothing in them but euill. But what then? After that God hath chozen vs, he ſheadeth out his holie ſpirite vpon vs, and giueth vs of his grace, where through it is his will to bee glorified in our perſones, and ſo maketh he his tryumphes agaynſte his enemies. And heerby wee be admoniſhed, not to thinke it a ſtraunge matter, if it pleaſe God to exerciſe vs with ſtore of incoūters & tēptations. But rather when we perceyue that God keepeth vs occupied: the frute that cōmeth of our incoūters ought to content vs throughly: that is to wit, that God is glorirified, & that his power is knowen, in ſuch wiſe as Satan is cōfounded in all his aſſaultes. Seeing then that the iſſue of our cōflictes is ſuch & ſo happy: I pray you, ought we not to beare them paciently? Moreouer, like as God ſpyteth Satan in the perſon of Iob: ſo alſo haue wee wherewith to ſpite all our enemies, whē this protection of Gods is well printed in our hartes, ſo as wee knowe howe it is hee that dwelleth & reygneth in our hartes by his holy ſpirit, and that it is he which fenceth vs, & which is a bulwark & fortreſſe to vs. Marke alſo what Sainct Paule ſayeth in the viij. of the Romanes. For after hee hath ſhewed that the faithfull are inuincible when the ſpirit of God beareth thē record of their lyfe: he ſaieth that although they haue not receyued him fully and perfectly: yet notwithſtanding (yea though they had receyued but ſome one ſmall drop) the ſame is the ſeede of lyfe, to aſſure them that God will accompliſh that which he hath begonne. Seeing then that the faithfull haue ſuch an aſſurance, that God hath gyuen them of his holy ſpirit, to ſhew vnto them that he will bee their father to the ende: thervpon they maye lift vp their voyces & mindes, and vaunt themſelues againſt Satan, againſt death, & againſt all things. And wherefore? Bicauſe nothing is able to put them frō the ſayd loue which God beareth thē, & which he hath once ſhewed to them in our Lord Ieſus Chriſt. Thus we ſee how we muſt do, and what we haue to hold vs to, as ſhall be laide forth more at large hereafter, ſpecially whē we come to declare what the miſchiefes were that Satā wrought againſte Iob, and howe we ought to take thē. But at this preſent I do but only touche that whiche is neceſſarye for this preſent purpoſe. Let vs come to that which is in the text, where mencion is made of Iobs vprightneſſe. True it is that I haue already declared al that matter, ſo as it were but ſuperfluous to make a new diſcourſe of the things that haue bene touched hertofore. [Page] It ſhall ſuffize for vs to make a ſhort rehearſall of them, to the intent to bring that thing to our remembrance whiche is greatly for our profite to know. Marke then wherefore the holy Ghoſt hath declared the lyfe of Iob new againe: It is to the ende it ſhoulde be as a patterne for vs to ſhape our ſelues like vnto it. Is it our deſire to frame our liues to Godward, and to his ſeruice? Then muſte we firſte of all haue this ſayde ſoundneſſe of hart, that we be not double, and that we ſerue not God in outward appearance onely, with our feete, handes, and eyes: but that our hart march 10 afore, and that we haue a pure and ſingle meaning to giue our ſelues ouer vnto God, to bee wholly his, and to abhorre all hypocriſie. Beholde at what poynt we muſt beginne, if we meane to haue our lyfe well ruled, & allowed of God. For vprightneſſe muſte in any wiſe ſpring of the feare of God: that is to ſay, we muſte ſhewe outwardly what lieth hid within vs: ſo as if the roote be good, it ſhall by and by bring forth good fruites, that our workes may beare record how our proteſtation of ſeruing God and of aſſuring our ſelues of all things at his hande, is not vayne.20 And this conſiſteth in two things: namely that we deale with vprightneſſe & equitie among our neighbors: (mark me that for a ſpeciall point:) and alſo that we haue a religiouſneſſe in vs to ſerue God, imputing all vnto him. And this vprightneſſe tēdeth not to the end that ech one of vs ſhould ſhrinke aſide by himſelf, to ſeeke his owne profite: but that we ſhoulde cōmunicate all togither, according as God hath bounde and knit vs togither into one bodie, ſo as euery man haue a care to ſerue his neighboures turne, & to mainteine this brotherly communion and equitie of 30 not doing that to another which we would not haue done to our ſelues. Thus ſee we how God proueth what we be: that is to wit, whither we liue vprightly amōg men without hurting or hindering of any man, or rather whither we labour to doo ſeruice vnto all men. For the principall poynt is, that we referre all vnto God, acknowledging our ſelues to be wholy his, and that it is reaſon that our life & our death be offered vnto him in ſacrifize: that we worſhip him, that we do homage vnto him for the things that he hath giuen into our handes, that we confeſſe howe he 40 ought to haue all ſuperioritie ouer vs, that wee proteſt it by our prayers and requeſtes, and that we ſhewe howe it is he that is our whole refuge, and how it is he to whome we are beholding for all things. Lo here the record which it behoueth vs to yeelde, of the ſoundneſſe that is hidden in our harte, as of a roote that is hidden in the earth. But for aſmuche as the cace ſo ſtandeth that wee can not walke as it becommeth vs to Gods lyking, except wee vtterly withdraw our ſelues from euill: This alſo is well attributed vnto Iob, and vnder his perſone wee are aduertiſed,50 that wee ſhall neuer ſerue God without greate difficulties and many hinderances which the Diuell ſtyrreth vp: ſo as if wee will keepe the ryght way, it behoueth vs to leape ouer the trenches, to ſteppe ouer the ſtones, and to marche among thornes. And thus wee ſee the manifold incombrances that are caſt afore vs, to turne vs aſide from walking as God hath appoynted, yea & euē to marre vs altogither. But what for that? Let vs learne to put this leſſō in vre, that Iob ſerued God by withdrawing himſelfe frō euill. So thē, whē we ſee the whole world 60 corrupted, ſo as we be as it were amōg briers, & cā ſee nothing but euill examples: let vs reſiſt all ſuche things. For why? If we be ſo lazie as to make excuſe, that bycauſe the world is wicked & froward, wee may well do as other do: that is ouerfond. For lo, here is Iob ſet before vs to condemne vs. For if he in thoſe dayes withdrewe himſelfe frō euill: ought not wee to do the like in theſe dayes too? Specially ſeeing that God gyueth vs warning, that wee cannot lyue holily without greate battelles and great hardineſſe? And what more? Hee gyueth vs the grace to ouercome all Satans aſſaultes, in ſuche wiſe as there is no excuſe for vs▪ if wee do not as Iob hath done. For he lyued not in a tyme when all things were well ordered, or where men were as Angelles: No, no: hee lyued among idolaters: abundance of wickedneſſe reigned in his time: and there was as greate ſtore of vyce in the worlde then, as there is at this day. And yet for all that, Iob folowed not the bent of other mens bowes, as the Prouerb ſayeth: But he retired into himſelfe, beeing well aſſured that hee ought to ſerue God. So then, let vs not in theſe dayes alledge the corruptneſſe of our tyme, in that all is turned top [...]iteruie: But rather let vs conſider that God by meane thereof prouoketh vs to bee ſo muche the carefuller to ſhunne the thing that may infect vs. For in aſmuche as we ſee howe vyces are as it were an euill ayre: wee muſt flee from them, in cace as if one ſhoulde tell me that my meate were poyſoned, I woulde haue no minde to meddle with it: or as if a man ſhould tell me there were daunger in a place, I woulde not come there. And why then are not wee carefull, ſeeing that God himſelfe ſheweth vs that all the vices in the worlde are as badde as deadly plagues? And ſith that God hath gyuen Iob the grace to withholde himſelfe ſo from euill: Let vs not doubte but hee will aſsiſt vs at this day with like power. But finally and in concluſion it is ſayde, that Satan ment as it were to haue ſpyted God, ſaying, That Iob ſerued him not for naught, for ſo muche as he had bliſſed him in ſuche wiſe euen to that day, that hee proſpered in all his affayres, So then (ſayeth Satan) Iob may be an hypocrite for ought that is knowē: but if thou touche him with thine hād, thou ſhalt ſee what will come of it. VVe ſee here howe the Diuell laboureth on all ſides to ouerwhelme vs, & when he ſeeth that he getteth nothing by one poynt, he deuiſeth & practiſeth ſome other newe tricke. For the wyles are infinite which he forgeth in his ſhop: & therfore it behoueth vs the more to ſtande vpon our garde. It is certayne (as I haue ſayde already) that proſperitie corrupteth men more than all the afflictions of the worlde doo. For riches are willingly accompanied with pryde, pompe, contempt of God, crueltie, craftineſſe, & all other ſuch like things: and they bring with them all delightes and pleaſures, in ſuche ſort, as a man becommeth altogither beaſtely. But Satan came ſo farre ſhort of winning any thing at Iobs hande by this meanes: that he turned himſelfe to the other ſide, and made ſure that he might be tryed by affliction. And by the way we muſt conſider that God knoweth right well what is requiſite for the tryall, as well of our fayth as of our obedience, and that he needeth not to be counſelled by the Diuell. But this is ſayde expreſſely vnto vs, to doo vs to wit, that if God ſende pouertie vpon vs, or afflict vs, he doeth it partely to the ende wee ſhoulde bethinke our ſelues, and not bee puffed vppe any more for proſperitie [Page] thā for aduerſitie: & partly to teache vs to pray vnto him according to the neceſsities that oppreſſe vs. Herewithall we muſt alſo marke, that the Diuell is alwayes at our elbow to ouerthrow vs if he can: ſo as if we ſcape from him on the one ſide, he ſtirres vp a new temptatiō agayne on the other ſide. To be ſhorte, that which is ſayde in one word in Zacharie, is declared to vs here at large: that is to wit, that Satā is the accuſer & the aduerſarie of all the children of God, according alſo as in the Apocalips it is ſayde, that he is the accuſer of our brethren. And it is expreſſely 10 ſhewed vnto Zacharie in that viſion, that Satan did ſette himſelfe to accuſe Ioſua the hygh Prieſte as the heade of the Churche and as a figure of our Lorde Ieſus Chriſte, whome hee came thither to accuſe before God. And ſo, conſidering that wee haue ſo ſtrong a partie, and that Satan laboreth by all meanes poſsible to throw vs downe, notwithſtanding that wee haue bene long tyme fenced by the hande of God: wee perceyue we haue great nede, that Ieſus Chriſt ſhould be our aduocate, & that he ſhould maynteyne vs by his power agaynſt Satan, that wee be not 20 intrapped by his wiles and pollicies. Thus we ſee wherof wee bee warned in this ſentence: to the ende we ſhoulde betake our ſelues to God, beſeeching him to ſtrengthen vs agaynſte the temptations of Satan, in ſuche wiſe as wee may neuer be vanquiſhed, for aſmuche as the Lorde ſhall ſtabliſh vs in the inuincible power of his holy ſpirite.

Therefore let vs caſte our ſelues downe before the face of our good God, with acknowledgement of our ſinnes: beſeeching him to make vs feele them better, ſo as wee may bee diſpleaſed with our ſelues for them, and mourne before his Maieſtie: and that in deſiring pardon according to the meaſure of our offences, we may requeſt him alſo, that he will not ſuffer vs to be turned any more from his obedience, but rather that wee may continue in it to the end: and that he will ſo print in our hartes the ſayde ſoundneſſe whiche hee hath inioyned vs, as wee may not in any reſpecte couet any thing ſaue onely to yeelde to him that whiche is his dewe, that is to wit, that hee may bee knowledged to bee the author of all goodneſſe and welfare, and that wee may do him ſeruice, lyuing in true brotherlyneſſe with our neyghboures, withholding vs from all wrong doing, and doing good to all men, to the ende to withſtand all the troubles and temptations of this world, vntill we be come to the kingdome of heauē. That it may pleaſe him to giue his grace, not onely to vs, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules frō the miſerable bondage of error and darkeneſſe, to the right way of ſaluation: For doing thereof, it may pleaſe him to rayſe vp true and faythfull Miniſters of his word, that ſeeke not their owne profite and vayneglorie, but onely the aduancement of his holy name, and the welfare of his flocke, &c.

The fifth Sermon vpon the first Chapter.

9. Satan ſayde to the Lorde: doth Iob feare the Lord for nothing?

10. Haſte not thou bene a bulwarke to him on all ſides? Haſte not thou fenced his houſe and all that hee hath? Doeſt not thou proſper him in all his affayres? Is not his poſſeſsion farre inlarged?

11. But lay thy hande vpon him, and touche that whiche hee hath, and ſee if he will not curſe thee to thy face.

12. The Lord ſayde vnto Satan: I gyue thee power ouer all that hee poſſeſſeth: but touche not his perſon. And Satan went out from the preſence of the Lorde.

ALbeit that the Diuell do but his office 40 here, that is to wit, peruerte all goodneſſe, and falſely accuſe Iob as though hee were an hypocrite: Yet neuertheleſſe, in ſo doyng hee diſcouereth the euill which is in men willingly, and wherevnto wee bee inclyned by nature. For beeing wilye and polityke as he is, hee knoweth full well on which ſide to aſſayle vs. Let vs marke then, that here the Diuell bewrayeth a diſeaſe wherewith all of vs are atteynted, vntill God haue healed 50 vs of it by his grace: that is to wit, that in time of proſperitie we can bliſſe God: but if he afflict vs, we change our minde, and thenceforth beginne to grudge agaynſte him, forgetting all the prayſe whiche wee had gyuen him ſo long as hee dealte with vs after oure deſire. And ſo there bee many hypocrites whiche cannot bee knowen nor diſcouered vntill God ſende them aduerſitie. For ſo long as they bee at their eaſe, and in reſt: they ſhew not the rebelliouſneſſe that is within them, but let it lie hid. Lo 60 heere the cauſe why the Scripture ſo oftentymes ſheweth vs, that God tryeth thoſe that are his, [...]i [...]ting them by afflictions, and caſting them as it were golde into a furnace, not onely to purge them, but alſo to make them knowne: for to thoſe twoo purpoſes do afflictions ſerue: that is to witte, God killeth the vyces that are in vs. For when hee puniſheth vs, then are wee tamed, and hee commaundeth vs to withdrawe ourſelues from the worlde, and not to bee gyuen to our pleaſures and fleſhlie delyghtes. But there is yet a further thing: that is to wit, that lyke as in a furnace golde is tryed to knowe whither it haue any droſſe in it: ſo alſo God ſheweth what wee bee, by afflicting vs. For men knowe not themſelues before they haue bene ſo proued. Before wee haue paſſed through the [...]iue, wee ſeeme to our ſelues to feare God, and that there is nothing to be miſlyked in vs: and yet all the while there be manie vices in vs, that wee knowe not of. It is God that ſheweth them vnto vs, it is he that maketh vs to perceyue them: when hee ſendeth vs any trouble, or any aduerſitie: then finde wee what our infirmitie is. Nowe if God make the afflictions of his faythfull ones to ſerue them as [Page] a mirror wherein to beholde themſelues: it is muche more likely that they will ſhewe what is in other men, whither they haue fayth and obedientneſſe in their hartes or no, and whither they bee hypocrites, or whither they ſerue him in truthe. Here yee ſee what wee haue to marke in this ſtreyne, and experience ſheweth vs, that it is ſo. For wee ſee a greate number, who when God ſendeth them all things at theyr pleaſure, doo ſpeake as ſweete as ſugre, as they ſay: and yee woulde maruell to heare howe that good God ſhall bee prayſed: ſpeciallie 10 when they finde theyr diſhes full furniſhed, ſo as nothing is wanting, ô how well it lyketh them to confeſſe that God is good. But if hee beginne to handle them any thing roughly, that things fall not out to their contentation, they take it ſore to harte. If God proceede and plucke theyr fethers from them: then fall they yet to further outrage of murmuring, yea and they belke out blaſphemyes agaynſte him: and albeit that they vtter them▪ not with their mouthe, yet is theyr harte full of poyſon within, ſo as they chafe vpon the bytte, and repine 20 at God for handling them otherwiſe than they lyke of. Ye ſee then that in tyme of proſperitie there are ynow that will bliſſe God: but that is but hypocriſie, I ſpeake of ſuch only as meane not to do it in deede. For they bee the worſte which ſooth themſelues in ſuche wyſe as they perceyue not their owne vices. Sithe the cace ſtandeth ſo, let vs marke that Satan hath in this poynte had an eye to the diſeaſes wherwith men are atteynted. And ſo we ſee with what an enemie we haue to do: he lieth in wayte for vs, & prieth about vs on all ſides, to ſpie where hee may haue any 30 entrance to wounde vs. Therefore let vs beare well in minde, that when wee ſhall haue prayſed God, and ſerued him in tyme of proſperitie: that is not all that we haue to do: but we muſt put our ſelues in a readineſſe, that when ſoeuer it ſhal pleaſe God to ſcourge vs, to exerciſe vs with manifolde miſeries and inconueniences, we not withſtanding muſt bridle our ſelues, & haue the lowlineſſe to ſubmit our ſelues vnto him, and to receyue all his chaſtyzements paciētly & quietly. If we be not come to this trial, that is to ſay, if wee be not pacient whē God ſcourgeth vs:40 al the ſeruice that we do vnto him wil be no great matter. True it is that God will well accept thoſe that be his, euē in the tyme of their proſperitie: howbeit for aſmuch as it behoueth vs to conſider why hee maketh vs to paſſe thorowe the ſayde boultell of affliction: therefore muſt wee the better beareaway this leſſon heere. And furthermore wheras it is ſayd here, that men will curſe God to his face when they bee combered with afflictions: true it is that this commeth not to paſſe at the firſte puſhe. For as yet a while there will remayne ſome reuerence of God who is 50 imprinted in vs: ſo as if we be put to ſome harde pinche, no doubte but wee will groyne at it and repine agaynſte it ſecretely: but to open our mouth to blaſpheme God, it will as yet go agaynſt our nature. But when wee haue thus fretted and chafed at it, if the miſerie increace ſtyll, or continew very long: then doeth our impaciencie kindle as a fyre, and wee beginne to fluſhe out that which had erſt bene locked vp in our hartes. Thus wee ſee howe at length they that are afflicted doo curſe God to his face: that is to ſay, howe they ouerſhoote themſelues out of 60 meaſure, ſo as they regarde not any more the Maieſtie of God▪ to humble themſelues vnto it, ne conſider that if they are become rebelles agaynſt him, they ſhall not any more attayne to take holde of his iudgement whiche reſtreyned them from ruſhing into ſuch outrage. And therefore good cauſe haue wee to pray vnto God to bridle our tunges as well as our hartes, and not to ſuffer vs at any time to fall into ſuch exceſſe as to curſe him openly: but rather that the iſſue of the chaſtyzementes whiche he ſendeth may be ſo lucky to vs, as they may turne to our profite and welfare, according as his intent is that they ſhould do, when hee ſcourgeth vs. Lo what wee haue to gather of this ſtreyne. And by the way let vs marke that although Satan be the father of lying, yet he ſpeaketh truthe here, when hee ſayeth that God bad bene as a [...]ulwa [...]ke to Iob, and had fenced his bouſe on all ſides, and that he had made [...]im to proſper. Beholde howe hee turneth himſelfe into an Angell of light. For aſmuche as hee was before God, it ſtoode him in hande to ſet a fayre colour on his matters, for there was no place for him to vſe ſuche trumperie as hee vſeth towardes men to deceyue them. Thus Satan groundeth himſelfe vpen true principles: but that was to apply them vnto euill: for his deſire was nothing els but to deſtroy Iob. And hee ſayeth, that God had bene a bulwarke to him. Then let vs vnderſtand, that if wee will bee maynteyned in this worlde, God muſte needes put to his hand. For what is our lyfe? And to how many neceſsities is it ſubiect? Therefore we could not ſtand one minute of an houre, if wee were not preſerued by the grace of God. [...] like wiſe is it with all things that we poſſeſſe. God muſt be fayne to fence vs. And who I pray you is hee that ſpeaketh heere? It is euen Satan, whoſe comming is of purpoſe to ouerwhelme vs, both in our goods and in our perſones, if we be not (as you would ſay) well walled, ſo as God ſerue vs for a bulwarke, according alſo as we ſhall ſee him to be in the proceſſe of the texte. For as ſoone as Satan hath his leaue, wee ſee howe hee taketh away all Iobs goods from him, and with what violence he goes about it. Therfore it was requiſite that Iob ſhoulde be fenced all the whyle aforehand by the grace of God, and that it ſhoulde ſerue to rāpire him round about. And this leſſon is greatly for our profite. For heereby wee bee warned to pray vnto God, that it may pleaſe him to defende vs, for aſmuche as while wee be in this worlde, wee are as it were in a wilde woode full of robbers. And here wee ſee alſo why the Scriptures attribute theſe titles vnto him: namely that he is our buckler and ſhielde, our wall and trenche, our rampyre and bulwarke, our tower and fortreſſe. VVherefore dothe the Scripture vſe ſo many woordes to betoken that Gods protection is of force? It is to teache vs, that without him we ſhoulde periſhe a hundred thouſande times a day, and therefore that he muſt be fayne to watch continually for our ſafetie. VVe ſee then (as I haue ſayde) how it is requiſite that men ſhould acknowledge their lyfe to bee nothing, conſidering how it is ſo frayle as nothing can be more, & how it is ſubiect to an infinite number of deaths, in ſo much that they be thereby ſtirred vp to pray God to take them into his tuicion: and when they ſhall haue lyued one day, they muſte acknowledge that they were mainteyned by God, and vnto him muſt they yeeld the prayſe of all. Lo what wee haue to marke in this ſtreyne. For if Satan who is the enemie of all truthe, do [Page] cōfeſſe how it is God that is mans defence, & is cōpelled to ſay ſo, as if he were vpō a racke: ſeeing God hath made vs to taſte of his woorking, and made vs to feele it: what an vnthankfulneſſe ſhall it be if we confeſſe leſſe than Satan hath done, who deſireth nothing els but to deface or rather vtterly to aboliſhe Gods gracious goodneſſe, by his lying, ſo as it myght not bee knowne at all? So then wee ſee that ſuche as thinke not of this protection of God, are worſe than the Diuell, and needes muſte it be that they are turned into brute beaſtes, or rather altogither bewitched.10 Thus much concerning that woorde. Conſequently it is ſayde, That God gaue Satan leaue to do what he listed with all Iobs goodes, condicionally that bee touched not his perſone. Heere at the firſte bluſhe a man myght maruell, why God did ſo gyue ouer his ſeruaunt Iob to Satans pleaſure: is it meete that the Diuell ſhould haue ſuch credite with God, that when he craueth leaue to woorke vs miſchiefe, God ſhoulde graunte it him? It ſeemeth that God fauoureth him, and that he maketh ſporte with vs in the meane while as with a tennis ball. But let vs marke,20 that whē God graūteth Satan this thing, he doth it not to pleaſure him, neyther is he moued of any fauour that hee beareth towards him: but by cauſe he hath ordeyned it in his owne purpoſe: he is not moued by Satās ſute, nor perſwaded by him to ſuffer Iob to bee ſo puniſhed. Hee had alreadie ſo determined in his owne purpoſe. Before Satan had vttered any woorde, or made any ſuch petition, God was minded to puniſhe his ſeruaunt, and he minded it for [...]uſt cauſe, the which he hath diſclozed vnto vs: & though the ſame were to vs vnknowne, yet muſte wee lay our 30 hand vpon our mouth and ſay, that God is rightuous and vnpartiall in all that he doeth. Thus ye ſee the firſt pointe that we haue to marke: that is to wit, that God here graū ted not Satans requeſt as though hee had bene moued by his ſute: but for aſmuche as he was minded of his owne good wil to chaſtyze Iob: therfore he graunted Satan his demaunde: verily euen to ſpyte Satan, and to haue the greater triumph agaynſt in putting him to confuſion. For Satan made full reckening that Iob ſhould haue curſed God to his face, that is to ſay, that he ſhould haue blaſphemed him with open mouth, when he came to be beaten ſo roughly. And why did Satan ſo? For hee conſidered what we are of our ſelues: that is to wit, how we be as fleeting as water, and that all our ſtrēgth is nothing. But in the meane while he had no vnderſtanding of Gods grace, how ſtrong and inuincible the ſame is in vs. True it is that he feeleth it, and that he hath experience of it ſpite of his hart: and yet for all that, he knoweth it not a whit. And ſee how he is deceyued▪ ſee wherevpon he maketh his reckening: namely that if he cā get leaue to torment vs, we ſhal 50 be vanquiſhed out of hande, we ſhall bee ſwalowed vp of heauineſſe by and by, and that we will fall into deſpayre & blaſpheme God. Lo what Satan hopeth, and what he pretendeth to do. Marke it well. But God will reſiſt him, and diſappoint him of his hope. For he will ſende the grace of his holy Ghoſt before hand, and ſo ſhall Satan be cōfounded when he ſees he hath no power to compaſſe the thing that he ment to haue attempted againſt Gods ſeruauntes, but all goes backward and cleane contrarie to his intent: God therefore knowing what the iſſue of Iobs afflictions 60 ſhould be▪ had determined in his owne purpoſe to ſcourge him, and ſo you may ſee he did it not at Satans inſtigation. VVhy thē doth the holy Scripture tell vs here, that it was done at Satans requeſt▪ That is for two cauſes. Firſte, that when we be beaten with Gods roddes, we myght knowe that Satan procured it, yea euen to caſt vs into deſpayre. And this is it which S. Paule ſheweth vs in the text which hath bene alleaged a few dayes ago: namely that we haue battaile againſt ſpirituall powers, and not agaynſt fleaſh & bloud. As often then as any euill befalls vs, let vs be ſure that Satan hath practized it againſt vs: to the end we may withſtād him by faith: and that we being fenſed & armed with the mightie power of God, and knowing that Satan hath ſo great power ouer vs, may retyre our ſelues to the refuge of him that is able to ſtrengthen vs. Heere ye ſee whervnto the Scripture had an eye in that cace. And now for the ſecōd point, the Scripture meaneth to ſhew Gods fatherly loue towards vs, in ſomuch as he ſupporteth vs as his little babes, and giueth not any ſuch libertie ouer vs, as our enimie would very fayne haue, ſpecially that he might take his pleaſure in afflicting vs, were it not that he knoweth howe the ſame is for our ſingular welfare. True it is that we muſt be fully reſolued vpon this poynte, namely that though we knowe not wherefore God puniſheth vs, we muſte alwayes acknowledge the ſame to be rightfull. But yet therwithall it behoueth vs more ouer to haue this leſſon printed in our harts: namely that God loueth vs ſo tenderly, that he deſireth nothing but to bring vs home againe, in ſo muche that he ſpareth vs, and holdeth vs as it were in his lap, for ſo wee ſee that the Scripture ſpeaketh. Now then, when we ſee Satan come to kindle the fyre, & that he hath ſewed vnto God to haue Iob perſecuted: let vs marke how the Scripture ſheweth vs, that God hādleth vs not ſo roughly without cauſe, and yet that it is not at the ſute of our enemie, (for he woulde deſire nothing ſo much as to keepe vs in reſt and at our own eaſe, if it were expedient for vs:) but bicauſe it is good for vs to be ſo exerciſed by afflictions, yea euē at Satans hand: & well doth God permit him ſo to do, foraſmuche as he knoweth it to be good & profitable for vs. Mark (I ſay) what we haue to note here. And to proue that it is ſo, let vs take a contrary example. In the laſt Chapter of the firſt booke of Kings, it is likewiſe ſayd that God hild an Aſſyſe: and there is ſuche another deſcription as is here, how the Prophet had ſeene God ſet in his chayre of eſtate, and how hee demaunded there, VVho is it that ſhall beguyle me Achab? Satan preuēted not God in that cace, nother came he aforehande to ſay, If thou wilt gyue me leaue to beguile Achab, I will do whatſoeuer thou wilt haue me to do. But God beginneth, ſaying: where ſhall I finde a lying ſpirit to go and deceyue Achab? for I ſee he will needes be drowned euen into the bottome of hell. And wherfore is it that God ſpeaketh ſo? Euen bycauſe the cace ſtood vpon executing of iuſt vengeance vpon an hypocrite, a deſpyſer ful of crueltie, and a mortall enemie of all goodneſſe. Achab was a man that had peruerted al Gods ſeruice vtterly, & was wholly defiled with his owne Idolles: & therwithall alſo was full of ſturdineſſe and malice againſt the Prophetes, and woulde giue no eare to any admonition. VVhen he was thus hardened in his ſinnes, in ſuch ſort as a man could gayne nothing by ſeking to bring him into the right way: after that God had aſſayed all wayes, & ſaw he was a man forlorne: [Page] then he hild his aſſyſes, and demaunded who was hee that would deceiue Achab? for it was Gods will to execute the office of a iudge. VVe ſee then, that when God meaneth to puniſh wicked folke, and to execute his wrath vpon thē according to their deſerts: he tarieth not till he be moued to it by Satan, but preuēteth him. In this preſent text when queſtion is had of puniſhing Iob, that is to ſaye, that God dealeth roughlie with one of his owne children, needes muſte the ſame come to paſſe by the purſute of the enimie. Lo here the diuerſitie whiche ſheweth vs the reaſon 10 why Satans requeſt is graunted him in this text. So then let vs marke well, that the Scripture meaneth by all meanes to teache vs to glorifie God continually, that wee knowing his goodneſſe towardes vs, myght take occaſion to magnifie him, and therewithall that we ſhould vnderſtande howe his vengeance is iuſte agaynſt all wicked perſons, and that if hee puniſhe them, hee doeth but his office, to the ende hee may bee feared, reuerenced, and honored of all the worlde, and thus ye ſee what wee haue to beare in minde. But by the way a man may thinke it 20 ſtraunge how God is ſerued ſo by Satan. But I haue tolde alreadie, that wee ſhall by and by wanze away like water, if wee bee not fully perſuaded of this poynte, that the Diuelles are in ſuche wiſe vnder Gods guydance, as they can doo nothing without his leaue. Yet is there a further matter, that is to wit, that the Diuells are as it were Gods hangmen to execute his iudgements and the puniſhments which hee will haue done vpon the wicked. Alſo they are as his roddes whereby he chaſtizeth his children. To bee ſhorte, it behoueth the Diuell to bee the inſtrument of 30 Gods wrath, and to execute his will: not that he doeth it of his owne voluntarie good will as I haue ſayde, but bycauſe God hath the ſoueraine dominion ouer all his creatures, ſo as they muſt needes yeelde vnto him, and turne themſelues whither ſoeuer hee thinketh good. But heere is one greate diuerſitie which we muſte marke. For when God hath gyuen Satan leaue to puniſhe Iob, hee ſayeth to him: Beholde, thou mayſt woorke thy ſpite vpon all his ſubſtance, but touche not his perſone. And agayne, after he hath deſtroyed all his goodes, he ſayeth: thou mayſt 40 touch his perſon, but thou ſhalt not come neere his ſoule. Herein agayne wee ſee howe God reſerueth alwayes the ſoule of Iob, ſo as Satan can no more but torment him in goods, and in his mortall lyfe, and in his honour: for hee had not the power to enter into his ſoule to ſeduce him, and to make him to burſt out into impatiencie. This wyll be the better vnderſtode by a contrarie ſimilitude. VVhen God giueth Satan commiſsion to execute his wrath vpon the vnbeleeuers, he not onely permitteth him to puniſhe them in their goods, and with ſickneſſe and diſeaſes, or in 50 ſome other maner: but alſo he goeth further, which is, that he giueth him power to leade them into error, and to deceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God ſayeth, VVho ſhall beguyle me Achab? And Satan ſayde, I will be a lying ſpirit in the mouth of all his Prophets. VVe ſee ther a farre larger cō miſsion than this is here. For the matter is not onely that Achab ſhould be beguiled by ſome outwarde meanes. But we ſee that the Prophets muſt beguile him vnder the ſhadow of truth. And that is it that S. Paule meaneth by ſaying,60 that when men haue no minde to obey God and his truth, nor wil to frame themſelues thervnto: and aboue all when God hath bene ſo gracious as to manifeſt himſelfe vnto them, and to ſhew them the way of ſaluation: if they be ſo vnhappie to reiect ſo great grace of God and to refuze it: then behold, God ſendeth them falſeprophets and deceyuers, who not onely ſhall peruert all good doctrine, but alſo ſhall be beleued: for he will giue them ſpeedineſſe in error. It behoueth vs to wey well this ſaying, according alſo as it importeth much. For what is mēt by this ſpeedefulneſſe of error? It is when God withdraweth his brightneſſe from vs, wherby our wittes are dazeled and we become ſo dull, that we diſcerne no more than brute beaſts: but although the pitte lye wyde open before vs, yet wee ſtumble into it without ſeeing of it a whit. And why ſo? Bicauſe there is no more aduiſedneſſe or wiſedome in vs, for aſmuch as God hath giuen Satan power to mocke vs and beguile vs, yea and euen to blinde vs and bewitch vs in ſuch wiſe, as we wote not which way to turne vs, that we tumble not into ſome new ſnare or other. Beholde (I ſay) how God worketh towarde the vnbeleeuers and reprobates: namely that he giueth Satan ſpeedineſſe of error, to intrap them, and they ſhall neuer perceyue it. But he dealeth not ſo towardes ſuche as are his, when he afflicteth them. For although Satan aſſault them: yet notwithſtanding they be alwayes preſerued, & haue wherewith to beate back his temptations. For God hath armed thē with his owne power, ſo as Satan can do no more than he hath leaue to do: and God putteth a barre in his way, in ſuche ſort as he is hild ſhort in euery miſchiefe that he ſteppeth forthe vnto, and can do nothing further than Gods good pleaſure licēceth him. Thus ye ſee what we haue to mark. And herewithall wee haue to obſerue further, that Gods iudgments are of ſuche a ſort, as he executeth them bothe vpon good and bad. True it is that if we will folowe our owne opinion: we myght wonder how it ſhould come to paſſe, that God gyueth ſuche authoritie and preeminence vnto Satan, as to be able to leade vs amiſſe. This will be a very ſtraunge thing to our owne imagination. But what then? Seing that the Scripture telleth vs ſo, it behoueth vs to humble our ſelues, and to wayte till the day come that we may better conceyue Gods ſecretes which are incomprehēſible to vs at this day, & therfore we muſt learne to magnifie them, and to honour Gods iudgements, hauing them in reuerence and admiratiō, vntill they may be better knowen vnto vs. For wee haue too ſmall a capacitie to know them throughly as now. Therefore we muſt walke in humilitie, cōtenting our ſelues to know but in part, vntill full knowledge be diſcloſed vnto vs at the latter daye. But how ſoeuer the cace ſtand, we muſt not be ignorāt in that which the Scripture ſheweth vs: that is to wit, that god ſerueth his own turne by Satan, in ſuch wiſe as Satan is alwayes readie to ſeduce men when they haue deſerued it: and ſpecially when they refuze to obey the truth, then muſt they needes be caried away vnto lyes. As cōcerning the faithfull God doth now & then leaue them alſo vnto Satan, ſo as they be ſeduced by him, like as Iob was not exempted from that inconuenience in the ende. And alſo we ſee what is ſaid of Dauid in the holy ſtories. For wherof came it that he numbered the people? The text reporteth how it was the Diuell that ſtirred vp all the miſchief, when Dauid numbered ſo the people of God. Dauid thē [Page] being one of Gods children, was notwithſtanding ſometimes deliuered into the power of Satan, to bee beguiled by him. Now when we ſee thys, we haue good cauſe too pray vnto God, and to come ſhrowd our ſelues vnder the ſhadow of his wings, and there to hide vs. For if ſuche things befell vnto Dauid, what ſhall become of vs? Herewithall let vs alſo marke, that whē God giueth Satan ſuch ſway ouer the faithfull: it is but for a little while. And here ye may ſee why it is ſaid, that Satans dominion is ouer the vnbeleeuers and vpon all the ſtubborneharted. It is 10 not without cauſe that Sainct Paule maketh thys diſtinction. He worketh euen now (ſayeth he) in all the vnbeleeuers. Thus placeth he the reigne of Satan, in them that are ſeparated from GOD and cut off from hys Church. And wherefore? For there we ſe he is in his owne boundes. But when he hath power to wound the children of God, our Lorde permitteth that to humble them: too the end that when they be ſo grieuouſly tormented, and yet do all the whyle reſiſt the aſſaultes that are made vpon them, they ſhoulde vnderſtand that that commeth not of 20 themſelues, but that they be vphild otherwiſe, that is too witte by the grace of God, and by the power of his holy ſpirit. So then, when God giueth Satan leaue to tempte faithfull ones: ordinarily it is to make them to be ſerued therewith as with a medicine. And herein we ſee Goddes maruelous goodneſſe, how he turneth the euil into good. For what can Satan bring but ranke poyſon and venim? Yea we know he hath nothing with him but death for he is called the Prince thereof. So then, whatſoeuer Satan cā bring, it tendeth altogither to mens deſtruction, and too 30 the drowning of them in endleſſe damnation. And yet notwithſtanding, God findeth the meane that the euill which is in Satan, is turned to our welfare. And here wee ſee how Sainct Paule was phyſiked, as he himſelfe confeſſeth, after he had ſpoken of the hygh reuelacions that had bene giuen vnto him. God (ſayeth he) hath prouided that I ſhould not exalt my ſelfe too much. Lo here a good prouiſion and very profitable for Sainct Paule. For wee know that pride is ready to throw vs headlong intoo the bottomleſſe pit, and that there is nothing that prouoketh 40 Gods diſpleaſure more: for needes muſt he alway ſhewe himſelfe an enemie to the prowde, and to ſuch as preſume vpon theyr owne ſtrength in what wiſe ſo euer it be. And Sainct Paule was in the ſame daunger, if God had not remedied it. In what ſort did he it? It was (ſayeth Paule) by ſending me the meſſenger of Satan to buffet me. See how Satan worketh in Sainct Paule, yea euen by Goddes permiſsion. And what was the iſſue of it? Out of doubt Satan ment to haue ouerwhelmed Paule, and his intente was to haue driuen him into wickedneſſe, to the end hee 50 ſhoulde haue giuen ouer the ſeruice of God, and by little and little withdraw himſelfe from Chriſtianitie, by reaſon of the weariſome troubles and miſeries whiche hee endured without ceaſsing. Lo here what Satan intended. But what for that? God purpoſed another ende: namely to brydle his ſeruant, that he ſhould not forget himſelfe, and ſo exalt himſelfe too much. And for thys cauſe was he buffeted. For he vſeth the ſayd ſimilitude of buffetting for the nonce: as who would ſay, God vſed hym not as a man of armes that fighteth in the fielde, to giue him a 60 glorious victory: but buffeted hym lyke a boy too hys ſhame and reproch. Thus the holy Apoſtle whome God had endewed with ſo excellent giftes of the holy Ghoſte, was ſo farre made an vnderling to Satan, that Satan ſpitted in his face and wrought him marry other villanies. VVe ſee then how God turneth the euill intoo good. when he maketh al Satans ſtings to ſerue vs as medicines, whereby hee purgeth vs of the vyces that lye hid in vs. And therefore we haue cauſe too prayſe God in all reſpectes, yea euen though that at the firſt ſight his iudgementes bee ouer boyſtous to our imagination, and that we be not able to conceiue them by our fleſhly vnderſtanding. VVhen we haue well conſidered all, wee ſhall euermore haue wherefore to magnifie God. Thus muche as touching this ſtreyne, wherein it is ſaide, that God gaue Satan leaue to puniſh Iob, howbeit ſo as hee forwarned him that he ſhould not touch his perſone. In effect, wee haue to marke, that when God giueth Satan libertie too aſſayle vs in ſuch ſorte as he maketh many ſore aſſaultes vpon vs: yet neuertheleſſe hee goeth all by meaſure, as one that knoweth what we be able to beare, and what is expedient for vs. Finally it is ſayde, That Satan wente out from the preſence of the Lord. Not that Satan did what hee liſt as if God ſaw him not any more: but to ſignifie vntoo vs what the furie of Satan is, and what is his accuſtomed manner of dealing: that is to witte, that hee did the worſt he could, without regarding that he is ſubiect to God, and that he vſed his owne rebelliouſneſſe, in making hauock of Iobs goodes: howbeit that there is yet one thing more ment by that ſaying: that is to wit, that Satan did in effectuall deede ſhew the leaue that he had gotten. For I haue told you already, that this ſtreyt determination of God, whiche was vnknowen to men, is nowe declared too vs here. For whereas the Scripture telleth vs the thyngs whiche are apparant vnto vs, as how Iob was by and by ſpoyled of all his goodes, how hys children were ſlayne, and how he himſelfe was ſore plagued in his owne perſone: theſe things were commonly knowen to all men. But all men knew not that which was rehearſed afore: that is to witte, that God hild his aſſyſes, and that all was diſpoſed by his ordinance, and nothing happened without his prouidence. They that haue the eyes of faithe too comprehend thys, haue the vnderſtanding of it. The reſidue, perceyue but onely the things that were done outwardly. And here we ſee wherefore it is ſayde, that Satan went out from the preſence of the Lord. For the holye Scripture putteth a difference betweene the outwarde things that are done, and the purpoſe of God whiche is not knowen but to the faythfull, which lift vp themſelues aboue their owne reaſon and aboue all their naturall wittes. For we ſhall neuer attayne too the knowledge of Gods Maieſtie, except wee bee caried vp aboue all our owne abilitie. And nowe the Scripture returneth to the Story, when it ſayeth that Satan is departed from the preſence of the Lord: that is to ſay, it was viſibly perceyued and after an apparant manner how he puniſhed Iob. Thus we ſee what is meant thereby. The reſidue is alwayes to expreſſe the nature of Satan: which is, that hee with an inordinate rage caſteth out fyre and flame as though he would make a cleane diſpatch of all togyther: and too bee ſhort, how it is hys office too tempte men, as it appeareth in the place where Ieſus Chriſt was tempted, [Page] where it is ſayd, Behold he that tempteth. This terme and title of Tempter is attributed peculiarly vnto Satan. And why ſo? To the ende wee ſhould know, that he ſeeketh nothing but to deſtroy all, and to put mankind too confuſion. Thus we ſee that al his diligence, al his going about and all his trotting vp and downe, is to leade vs with him to deſtruction: and for that purpoſe deſireth he to be exempted from obedience vnto God, that hee myght turne all vpſide downe. Seeing we know this, we ought too bee ſo much the more prouoked to pray vnto God,10 to take vs into his hande and tuition. For when he receyueth vs, we be in ſafetie from all the troubles that Satan can practize againſt vs. But if God once withdraw hymſelfe from vs, or do but onely ſlacke his hande a little, by and by wee ſhall be ouercome by Satan. VVe ſee then how we be taught, on the one ſide to humble our ſelues, and to walke in feare and warineſſe, and on the other ſide to call vppon God, aſſuring our ſelues that as long as we be ſuccoured by him, we ſhall want nothing: yea, and that although we be fayne to fight againſt great diſtreſſes: yet 20 we ſhall be ſure of the victorie, which he hath promiſed to all thoſe that are his.

Now let vs fall down before the maieſtie of our God, praying hym too make vs perceiue the euilles that are in vs, and that vpon the knowing of them, euery one of vs may feele himſelfe full of infirmities, yea euen of the outrageous vices for the which wee well deſerue too be thruſt out of his preſence. And herewithall let vs pray, him to ſtrengthen vs in ſuch wiſe by his holy ſpirite, as we may bliſſe him continually both in proſperitie and aduerſitie: and that wee may not deſire any other thing than to pleaſe him in all poynts, and to yeelde ourſelues wholly vnto him. And that although we haue to do with an enemie that is ouerſtrong and ouer boyſtous, whome we be not able to reſiſt and to beare backe his blowes: yet notwithſtanding, through the maintenance and power of our good God, we may continue in his obeyſance vnto the end: that is to ſay, euen vntill hee haue gathered vs home to himſelfe, to make vs partakers of that moſt happie triumph, which he hath prepared for vs in his heauenly glory. That he will graunt this benefite and grace, not only vnto vs, but alſo. &c.

The ſixth Sermon vpon the first Chapter.

13. One day as his Sonnes and Daughters vvere eating and drinking of vvine in their elder brothers houſe,

14. A meſſenger came vnto Iob and ſayde: The Oxen vvere laboring, and the ſhee aſſes vvere feeding by,

15. And behold the Sabeans brake in vppon them and tooke them, and haue ſlayne thy ſeruantes vvith the edge of the ſvvord, And I am eſcaped alone to bring thee vvord of it.

16. And as he vvas yet ſpeaking, Behold there vvas another vvhich ſayd, The fyre of God is fallen from Heauen, and hath burned vpthy Sheepe and thy ſeruauntes, And I only am eſcaped to bring thee vvord of it.

17. And as he vvas yet ſpeaking, behold another vvhich ſayd, The Chaldees haue made three bands and brake in vpon thy Camels, and haue taken them avvay, and haue alſo ſmitten thy ſeruants vvith the edge of the ſvvord, And I only am eſcaped to come and tell thee.

18. As he vvas ſpeaking, behold another, ſaying: Thy Sonnes and thy Daughters vvere eating and drinking of vvine in their elder brothers houſe,

19. Behold an hideous vvinde from the vvilderneſſe ruſhed againſt the houſe, and cruſhed the four Corners of it togither, and it is fallen vpon the yong folke, and they be dead, And I am eſcaped alone to tell thee of it.

IT is ſayd that Goddes Angells incampe themſelues round about the faithfull: and this preſent ſtory ſheweth vs, howe greatly it is for our behoofe to be ſo garded and fenced round about. For we ſee what the rage of Satan is againſt al thoſe 50 that feare God. If we conſider well what the ſtate of our life is: we ſhall find our ſelues ſubiect to a hundred thouſand kinds of death, and that wee cannot treade one ſtep, but▪ we ſhall be wounded. And we haue skill enough too ſay, that man is nothing, conſidering the frailtie that is in him. But in the meane while we conſider not ſufficiently what the malice of Satan is, who vnderpryeth vs, & practizeth all that he can againſt vs, to caſt vs into deſpayre. And therefore our Lord is here minded to aduertiſe vs, what neede we haue to be garded by his Angells, whych 60 fight againſt al the aſſaults that Satan intēdeth againſt vs. For like as Sathan is an aduerſarie againſt vs: ſo doth God appoint his Angels to mainteine vs, and wil haue them to be the workers of our welfare. Now, that we may the better vnderſtād that which I haue touched: let vs firſt marke that Iob is puniſhed here in ſundrie ſorts, that is to wit, in all his goods and in his children. Sathan was hilde ſhorte ſo as he could not attempt any thing againſte his perſon, but only againſt his goods. This ſheweth ful wel, that god had giuen thē vp into his hands, & afterward Iobs childrē alſo, which were as deare to him as his owne life. And ther is yet one other poynt: which is, that Iob forewent not his goods and his children all after one manner: but the Diuell had a policie to ſend him diuers temptations. For he ſtirred him vp enemies on the one ſide, and hee himſelfe ſerued to ſend downe lightening from the heauē & tempeſts from the ayre on the other ſide. Lo how this ſeruant of God is tormented in diuers ſorts. And it might augmēt [Page] his griefe and trouble him yet more, too thinke thus with himſelfe. How now? Not onely men are contrarie to mee, but alſo God himſelfe fighteth agaynſt me. Beholde here the craſtyneſſe of Satan. True it is that this will ſeeme ſtraunge to vs at the firſt puſh: and here we may ſee what hath moued ſome men too be of opinion, that God hath ſet vs downe here a certaine potrayture of pacience, and not aplayne ſtorie or deede done. But ſuche men vnderſtande not how God dealeth with his ſeruantes according too the meaſure of ſayth which hee hath diſtrybuted vnto 10 them. Howe is that? VVe are not tempted all alyke: for God hath not made vs all ſo ſtrong as were requiſite. There are ſome weakelinges, and God ſupporteth them. And if he chaſtize them, it is to humble them, to the ende they ſhould take heede to themſelues, and call vpon God more earneſtly. There are other ſome farre more ſtrong and ſtoute: and wherefore are they ſo? Bycauſe God hath powred out his ſpirite vppon them in much greater abundance. For (as I haue earſt ſayde) accordingly as God dealeth vnto vs of the ſtrength that is in himſelfe: ſo doth 20 he exerciſe vs, & he will haue our fayth tried, which thing we are ſure is not agaynſt our profit, howbeit that he only know wherefore he doth it. He is not bound to vs to giue vs one droppe of ſtrength, hee may leaue vs in our owne weakeneſſe, too cauſe vs to bee oppreſſed and vtterly deſtroyed euery minute of an houre. For in our ſelues wee haue no meane too reſiſt, ſauing ſo farre foorth as God ſtrengthneth vs by his grace. Yet notwithſtanding (as I haue ſayde) that is not all after one faſhion. For the one ſorte abyde weake ſtyll, and the other ſorte haue a farre 30 greater ſtrength. And here wee ſee wherefore the holye men that haue beene indued with excellent graces, haue alſo beene much more tormented in their life. VVhich of vs hath beene ſo roughly dealt with as Abraham, or hath had ſo miſerable a life as neuer to be in reſt? For wee ſee that God commaunded him to forſake his natiue Countrie: and when hee had done ſo, hee taryed lingring in the middes of hys iourney, vntill his father was deceaſſed by the way. In the ende hee went into the countrye, and yet hee wyſt not which way he ſhoulde take nor 40 whither he ſhould go. For God vouchſaued not too tell him which was the Countrie that hee called him vnto, but hilde him as a foule vpon the water. VVhen he was come thither: ſome troubled him▪ otherſome ſpyted him, and he had nothing but vnquietneſſe. VVithin a while, when the men had wrought him as muche ſpyte as they coulde: famine perſecuted him, ſo as he was faine too get him away, and his wife was taken from him. After warde when he returned: he was new to begin againe, and he was faine too go to another place too ſeeke paſture. And yet for all this,50 God ſayde to him. Take no thought, I will giue thee this lande, and thou ſhalt be Lord and maiſter of it. Yea, but he ſawe nothing. Of all this while he had not a place to ſettle in, and yet notwithſtanding God promyſeth too make him heire of the whole worlde. Afterwarde, while it was lykely that he ſhoulde haue had iſſue, he had none, and yet was that the thing that ſhould haue bin his comfort. He is olde and drouping, and yet God ſayeth vnto him, Thou canſt haue no welfare except thou haue iſſue. And howe could that bee? for he is alreadie ſo aged, as he could not 60 well tarric for it. God hath giuen him Iſmaell. But he muſt be baniſhed and cut off from that houſe. After in the end [...] when he had Iſaac according too the promiſe: God plucked that ſunne of his from him, and ſayd to him, Go kill him. This is yet more than we haue heard of Iob: for if a father heare that his children be ſlaine with lightning, or elſe that ſome bodie hath murdered them: ſurely it muſte needes be a great griefe to him, and hard to beare. But to go kill his childe with his owne hande, that is a thing too extreme for him to doe But Abraham muſt come in place againe heere. Afterwarde when God had giuen hym his ſonne againe, as though he had bin rayſed vp frō death: hee ſhewed him what maner of promiſe it was that hee had made vnto him. Hitherto (ſayth God) I haue borne thee in hande, that thou ſhouldeſt inherite this lande. But ſo farre off art thou from enioying it thy ſelfe, or from taking poſſeſsion of it during thy life: that thine ofſpring muſte bee dryuen from hence, and dwell in a ſtrange lande vnder exceeding cruell tirannie, by the ſpace of foure hundred yeares▪ VVe ſee howe God exerciſed his ſeruaunt Abraham after a ſtraunge faſhion vnaccuſtomed among men▪ And wherefore? For he had alſo ſtrengthened him by his holy ſpirite, and therefore hee gaue him great and verie rough aſſaultes. See then howe God woorketh in thoſe that are the excellenter ſort, to the ende they ſhoulde bee as mirrours and examples vnto vs to follow. And in good ſooth a man ſhal neuer make ſuch workemanſhip in a little ſhop as in a great one, where hee may haue ſtuffe and ſtore of workemen, ſo as all things are well furniſhed and in good order. For if he haue but a ſmall ſhop, hee ſhall not be able too doo any great peece of woorke. Euen ſo dooth God VVee ſee then howe it was conuenient that Iob ſhoulde be ſet foorth vnto vs as a patterne, and that God ſhoulde plague him to the vttermoſt, too the intent that when we compare our ſelues with him, euery one of vs may bee aſhamed, ſeeing we be not able to ſuffer any affliction, be it neuer ſo light or meane: for we be ſo tender as it is pitie to ſee it. If God ſende vs any aduerſitie, wee neuer conſider wherein he ſpareth vs: but our minde is vpon our preſent griefe, and we will not bee comforted by taking holde of Gods goodneſſe, in that he holdeth vs vp. As howe? If a man be ſicke, hee taketh ſuche an inwarde conceyte of hys diſeaſe, that hee thinketh vpon none other thing, neyther conſidereth he the matter thus: God hath giuen me here many meanes too eaſe mee withall, I am ſuccoured in my diſtreſſe, men haue a care of mee, I am ſerued and tended (as one man hath his wife, an other his children, and an other his ſeruantes too tende him) and therefore I ſee that God doth not puniſhe mee out of meaſure: I ſay hee hath remedies in a readineſſe for him: either he hath of his own ſtore, or elſe he ſhal be releued by ſome other. VVe neuer thinke vpon any of theſe things: but the griefe doth poſſeſſe vs in ſuch ſort, as we be ſtill chawing on the bitte too torment and rack our ſelues, yea & euen to be angry with God. And this is as villanous an vnthankfulneſſe as the other is: for when any inconuenience troubleth vs, wee muſt euer thinke with our ſelues: Alas, if my good God pitie me not, what ſhall become of me? I ſhould not only endure this griefe, but alſo farre greater, which I haue deſerued, and God will finde meanes ynowe too puniſh me more: for it is ſayd that he hath his rods layd vp in his cofers, and that when it pleaſeth him too bring them foorth [Page] agaynſt vs we muſt be fayne to feele other maner of ſtrypes at his hande than wee haue doone yet. If wee mynde ſuch things, it is certain that in the middeſt of the greateſt miſeries and troubles that we can haue in this worlde, we ſhall be comforted, and feele ſome aſſuagement of oure greefes. But we do nothing at all in that behalfe, inſomuch that this leſſon is written in vaine. So then, let vs beare in mynd, that in the perſon of Iob, it is Gods will to giue vs a looking glaſſe, wherein to behold that if we be ſcourged we muſt not take our aduerſities ſo ſore to hart, nor be ſo 10 nice, as too ſaye, I can haue no worſe than this. Let vs take good heed that we prouoke not Gods wrath in that wiſe, as many vnaduiſed perſons do. But let vs bethink our ſelues thus: Surely my aduerſitie is not ouer burdenſom, and that is bicauſe I am too tender. But what ſhoulde be done with me, if my God did not reache out his hand vnto me? then out of queſtion I ſhould not haue this trouble alone. For he hath ſtore of other farre greater and farre more exceſsiue. God knoweth what meaſure to keepe in puniſhing me, ſo as if it pleaſe him, he can caſt me into ſo bottomleſſe 20 depthes, as I ſhall be caried euen into hell. Therfore it becommeth me nowe to haue an eye to his goodneſſe: and to thanke him that he hath pitied me, and ſpared me. And for the proofe hereof, beholde here Iob, who was a man as I am, and ſeemed too bee throughly fenſed to the vttermoſt: and yet I ſee howe God hath afflicted him here, not onely in one kinde, but after diuers faſhions. So then, when I weigh my ſelfe in the balance with him, it is good reaſon that I ſhould be pacient, that I ſhuld humble my ſelfe vnder the mightie hande of God, and 30 that I ſhould applie my ſelfe too hys good will, deſyring him to gouerne mee, and to diſpoſe of mee as of his creature that is in his hande. If we deale thus: we ſhall perceiue that God is euer preſent too ſuccour ſuche as truſt in him, and reſt themſelues vppon him. For albeeit that we ſee a wonderfull ſtrength in Iob: yet verily he was a fraile man as we be. And for proofe here of, howe could hee haue bin ſo ſtrengthned, if God had not lent him his hande? And is the ſtrength that God vttered in Iob, abated at this daye? Hath God altred eyther his purpoſe or his nature? No:40 Then when wee ſee that God hath ſtrengthned Iob: wee come to the promiſes that belong not to any one man alone, but to all men. Lo how God ſheweth, that if we bee diſmayde at the feebleneſſe of our owne fleſhe, hee hathe where with too remedie it, if we flee too him for refuge: & that if we be beaten down, he hath wherwith to ſtrengthen vs, yea though wee were otherwiſe altogither forſaken. Seeing then that God offereth vs remedie in ſuche wiſe, whereby too relieue all our feebleneſſe: let vs not doubt, but that as he hath vphild his ſeruant Iob, ſo wil he 50 worke in vs alſo at this day. For his meaning is nothing elſe than to ſeale, vp his promiſes which are common to al men, and too giue vs aſſurance and experience of them in the perſon of one man, to the ende wee ſhould not doubt but he will be as good as his woorde. Therefore let vs not alledge this excuſe. Lo I am a man. For why? VVas not Iob a man? was not Abraham a man? was not Dauid ſo to? And whereof came it that they reſiſted temptations? O, yes. But they were ayded. And is not God at this day the ſame he was then? is hee chaunged ſince that tyme?60 Is it his minde too ayde but a three or foure? VVhen he ſayd, I will be your fortreſſe and bulwarke, and I will ſtick to you in all your needes, ment he it but to Iob, to Abraham, and to Dauid? ment he it not to his whole Church? So then, vnleſſe wee will charge God with vntruth, wee muſt boldely conclude, that like as he aſsiſted Iob, ſo will he alſo aſsiſt vs. But what? when wee bee deſtitute of the grace of Gods holy ſpirite: that proceedeth of our owne naughtineſſe, by cauſe we regarde not the good turne that he is readie to do vs when he giueth vs his promiſes: and that although he preuent vs, ſeeking nothing but to vtter his power in mainteyning vs: yet notwithſtanding, we ſhut the gate agaynſt him. And ſo we well perceyue too what intent this ſtory is written vs, that is to wit (as I haue ſayd already) that we might knowe howe God afflicteth thoſe that are his: and there withall vnderſtand, that hee forgetteth not too ſuccour them at their neede, and that according to the greatneſſe of their neceſsitie, the remedie is alwayes redy in due ſeaſon. Furthermore wee haue here a godly recorde, that afflictions are not alwayes ſignes that God hareth vs. If we haue not this beliefe, it is impoſsible that we ſhoulde be pacient in aduerſitie. For it is not for naught that Saint Paule ſayth, we ought too haue comfort through pacience. If a man comfort not himſelfe in God, though hee ſhewe neuer ſo great and inuincible courage, yet is not the ſame to be called pacience. For he is not pacient as he ought to be. It is but the pacience of a lumbard as we ſay in the prouerbe: that is to ſay, it is pacience perforce and againſt oure will, as a mule chawing vpon hys bit. True it is that ſuche as are of that ſort, woulde faine make themſelues conſtant, they woulde in no wiſe bowe, and they ſay, ſee the wicked fortune, but what thoughe, wee muſt for all that be conſtant. Here ye ſee what the pacience of the vnbeleeuers is. Although they bee renowmed in the worlde for courageous and ſtout fellowes: yet ceaſſe they not to lift vp themſelues agaynſt God, and to finde fault with him: and to bee ſhort, euery of them wyll needes cleare himſelfe. I know not (ſay they) why this is happened too me, but if it bee for that fortune is agaynſt me, or for that God is idle and hath no minde of things, or rather elſe for that mans ſtate is ſuche. And ſo in the meane while, ſuche manner of men ceaſſe not too haue their hearts full of venim. But God will haue vs pacient after another manner, that is to wit, hee will haue vs readye too endure all thinges, aſſuring oure ſelues that good and euill proceede from the hande of him. Hee wyll haue vs too abyde his chaſtizemente, deſyring nothing but too be gouerned by hym, and renouncyng all oure owne affections. And thoughe it ſeeme troubleſome too vs, hee wyll haue vs fyghte agaynſte oure owne wicked luſtes, and too reſyſte them in ſuche wyſe, as hee alone maye continue oure maiſter: for it is not poſsible that we ſhould haue that pacientneſſe ſo franke and free in vs, if wee take not occaſion too comfort oure ſelues in God. And howe wyll that bee? It behoueth vs too bee well aſſured, that when God ſcourgeth vs, hee purpoſeth not oure deſtruction, but rather procureth oure welfare. For as for hym that imagineth and deemeth God too bee bente agaynſte hym: hee can not but fall intoo ſome griefe and anguiſhe of mynde, yea and euen into ſome frenzie to play the ſauage beaſt, and to lift vp him ſelfe agaynſt God. Can wee loue God when wee perſuade [Page] our ſelues that he ſeeketh nothing but to vndoo vs, and to deſtroy vs? So then it is very neceſſarie for vs to be fully reſolued, that when God puniſheth vs, it is not a tokē that he hateth vs, nor that he holdeth vs for his enemies: but rather that he by that meane procureth our ſaluation. And here we ſee how that (as Sainct Paule ſayth) our victorie conſiſteth in taking holde of this loue of God in Ieſus Chriſt, ſo as we be throughly perſuaded, that God hath adopted vs to be his children: for if we haue that principle, we ſhall not be diſmayd with any affliction. VVhy ſo? for 10 ſith that God loueth vs, we ſhall neuer bee confounded: and ſo little ſhall our afflictions hinder our welfare, that they ſhal turne to our furtherance, and God will worke in ſuch wiſe, that our ſaluation ſhall be aduanced by the meanes therof. So then, ſeeing that Iob who was beloued of God, and was one of the excellenteſt men that euer were in the worlde, hath bin ſo grieuouſly afflicted: Let vs aſſure our ſelues, that if God do now and then ſuffer vs too abyde ouer hard and painfull aduerſities, yet ceaſſeth hee not to keepe vs ſtill vnder his protection, and to loue vs,20 and of very loue to prouide for vs the things that are good and profitable. But wee muſt come too that which is ſet downe here, that is to wit, that God puniſhed Iob, not only in his goods, but alſo in his children. This is to be marked well. For ſometimes he that ſheweth himſelf ſtout in ſome one kind of temptation, wil by and by be quayled in ſome other. As for example: There may be ſome man which in ſuch wyſe deſpizeth the goodes of this worlde, that if hee haue bin verie riche, and afterward be ſore impoueriſhed: ye ſhall not ſee him ſhrink, but continue ſtil in good quiet,30 and he will ſay: well, I haue bin riche, but it was Gods will to chaſtize me: I am bereft of al my goods and ſubſtance, God be prayſed for it. A man would thinke that this man is ſo conſtant, as it ſhoulde ſeeme hee hath no feeling of his aduerſitie. Beholde the great vertue of him. Yea but if hee bee aſſayled on the otherſide, ſo as there happeneth ſome newe temptation to him: yee ſhall ſee him ſo encombred, as hee hath no meanes too comfort himſelfe. Then is it not ynough for vs too be pacient agaynſt ſome one kynde of aduerſitie, but we muſt withſtand all troubles.40

And here wee ſee alſo why our Lorde exerciſeth vs in diuers maners: which is a thing to bee marked aduiſedly. For after that God hath ſent vs ſome aduerſitie, and wee ſuppoſe our ſelues to bee eſcaped from it: wee thinke it ſtraunge to ſee an other miſchiefe come backe againe in the necke of it. This I ſay is verie harde too our imagination. But God hath good reaſon too quicken vs vp ſo by diuers temptations, too the ende oure pacience maye ſhewe it ſelfe as I haue ſayde heretofore. Nowe if a mans 50 goodes bee deare too him: much more precious muſt his children needes bee. And here we ſee alſo why it was our Lordes will, that this ſhould be the laſt tydings, as though Iob had beene ſet here vppon the racke. VVhen a man is layde vpon the racke, his tormentes are continually increſed more & more, vntil they be come to the vttermoſt, that they can no more. Satan vſed the like policie wyth Iob. For when hee cauſed woorde too be brought him: Beholde, thine Oxen and thy Shee Aſſes are takeen awaye by the Sabeans, and Robbers are come and haue 60 ſlaine thy ſeruants: then was it as if hee had fyrſt put the corde to him. VVell, here wee ſee the man layde vppon the racke. VVhen one came and tolde him: Beholde, fire is falne downe from Heauen, and hathe conſumed thy cattell: it was as if a man ſhuld haue hanged a great weight at his feete, to encreaſe his paine, and too put him too the more griefe. But ſee the extremitie that came in the ende when one brought him word of the death of his children. Then let vs learne that when wee haue ſcaped ſome one aduerſitie, which we thought to be ouer heauie and ouerhard to ſuffer: God is able too ſend vs another, that ſhall farre exceede all that wente afore. And why is that? For Sathan preaceth vppon vs on the one ſyde, and God gyueth him leaue ſo to doo, to the end aforeſayde: which is, that we ſhould paſſe through ſuch tryall, to the intent that God might be glorifyed in vs, and that we might haue ſo much the greater cauſe to yeeld him thankes: when he ſhal haue deliuered vs from the aſſaultes of ſuche an enemie, and ſo mightie as Satan is. Sometymes alſo he doth it for our hardneſſe ſake. VVhen he ſeeth that we be dull vpon the ſpurre, and that we be ouerſlowe and reſtie: hee muſt needes pricke vs ſo much the more roughly: according as we commonly ſay, A rough horſe muſt haue a rough ryder. And ſo haue wee nothing here in the example of Iob, but to marke that which I haue touched alreadie. But here is alſo that whiche I haue ſpoken of afore, namely that Iobs temptations were diuers in an other reſpect. For the robbers had caryed away his goodes and cattell, lightning from heauen had burnt vp a greate part of them, and a greate tempeſt of wynde had ouerthrowen the houſe where hys children were, and they were ſlayne vnder it. Although his enemies had come and caryed away his cattel, and that in the end they had broken into his houſe, & vpon his children: all this had not bin ſo hard and ſtrange a matter as when it is ſayd, that the lightning fel from heauen, & that a mightie boyſtous wind had killed his childrē. For in that cace Iob was prouoked too ſay, what a thing is this? Men are agaynſt mee, and God hath made himſelfe mine enemie. For from whence commeth this lightning of the ayre? From whence come theſe hideous windes. It is ſayd that the windes are Gods meſſengers to execute his commaundements as though they were Heraulds It is ſayd, that the fire of heauen is as it were a ſigne of his preſence. Iob therfore might haue concluded thus: I ſee how God warreth againſt me on the one ſide, and men on the other, and there is neyther heauen nor earth with me, but all is agaynſt mee. Alas, whither may I goe? Herevpon hee might haue bin altogither plunged in diſpayre. VVee ſee then, that when the temptations are ſo diuers, we be much more troubled. And experience alſo ſheweth, ſo as euery man may feele it in him ſelfe. For if we be tormented but after one ſort, yea though the ſame bee euen too the vttermoſte, yet doo wee ſtill conceyue ſome hope. But when one man perſecuteth vs on the one ſyde, and an other ryſeth vp agaynſt vs on another ſyde, and the nūber of our enemies encreaſeth, ſo as we be layd at on all ſides, & it ſeemeth that god is againſt vs too, then can we no lō ger holde out, and we quite quayle (as they ſay) like poore ſoules that be paſt all hope. Nowe when we ſee that this befell vnto Iob: let vs marke it well that we may take profit by it: aſſuring our ſelues that God wyll alſo throughly trye our ſay the and conſtancie by diuers temptations. [Page] VVhen men trouble vs or doo vs any harme: it ſeemeth to vs that God doth vs wrong, if hee auenge vs not incontinently, ſo as we woulde haue euen heauen to bend it ſelfe agaynſt our enimies to reuenge the iniurie that they haue done vs: and we conſider not a whit howe it is God that tryeth vs in that wiſe, and that hee knoweth what is profitable and expedient for vs better than we our ſelues. By the waye, a manne might demaunde heere, howe it happened that fyre came downe from heauen too burne vp Iobs cattell. For the diuell hath not the lightning and 10 tempeſts in his power: wee graunt him no ſuch ſoueraintie, as to haue dominion in the ayre to rayſe whirlewynds and tempeſts at his pleaſure. The anſwere herevnto is eaſie: howbeit that this matter ſhall be handled more fully in the next ſermon. Neuerthelater, let vs mark, that although the windes be Gods heraulds to execute his will, and that the lightning haue like nature: yet the Diuell woorketh by them, when God vſeth his ſeruice, as hath bin declared heretofore. Then let vs think it not ſtrange, that God ſhould giue the diuell ſuch a libertie, as to be able to rayſe vp lightnings, whirlewindes and tempeſtes. For hee is 20 not able to doo it as often and as much as hee himſelfe liſteth: but God ſerueth his owne turne by him, as it pleaſeth himſelfe. Thus yee ſee the queſtion aſſoyled, ſo as yee neede not to maruell that the diuell hath rayſed vp ſuche a tempeſt and rage of foule weather, as too beate downe a houſe, or that hee hath ſtyrred vp the lightning of heauen, that is too witte, ſo farre foorth as God permitted him, ſpecially ſeeing God directed him too exerciſe the fayth and pacience of his ſeruaunt. And heerewithall on the other ſyde wee haue alſo too marke, that 30 Iobs pacience was ſo muche the more vertuous and commendable, in that hee fell from ſuche heighte, and in that hee ſeemed too bee ſo well fenſed: and yet notwithſtanding ceaſſed not too bliſſe God euen when hee was vtterly forlorne. This (I ſaye) is woorthie of ſingular commendation: for wee knowe that ſuche as are in proſperitie forgette themſelues. I ſaye, not onely that the worldlings and ſuche as thinke not at all vpon God, but alſo that the faythfull whiche haue walked in the feare of God all theyr life long, yea and euen they that 40 keepe ſtill in the ſame mynde, are ouerſeene when they haue all things at will, ſo as they forget themſelues, and knowe not themſelues any more. Lette vs marke what happened to Ezechias. Although hee were wholly gyuen to ſerue God and too doo his owne duetie: yet notwithſtanding, when hee ſawe himſelfe aduaunced aboue ordinarie, hee ſent no more for the Prophete Eſaye, nor medled any more with ſeeking councell at Gods hande, but did all things after his owne fanſie, and magnifyed himſelfe ſoo muche, that hee prouoked Gods diſpleaſure 50 in the turning of a hande for ſhewing his ryches vaingloriouſly, in ſo muche that the hande of God was fayne to fall verye roughlye vpon him, bycauſe of his follye and ouerweening, wherewith hee was caryed awaye. And this is hee that Dauid meeneth when he ſayeth, I ſayde in my abundance or proſperitie I ſhall neuer bee remoued. Dauid knewe well howe hee had bin aduaunced by God, and hee neuer darkened his grace: but rather his minde was, that it mighte bee had in remembraunce too the 60 worldes ende, that God had drawne him vp from the dung of the cattell, and ſettled him in the ſtate of the kingdome. Hee magnifyed this, his will was, that this ſhuld be ſpoken of after his death, he vaunted not himſelf of his nobilitie, he chalenged nothing to himſelfe. And yet for all that, when God had ſtabliſhed him in his kingdom, ſo as he ſaw himſelfe in reſt: hee began to aduaunce himſelfe, and ſayde hee had brought all things to ſuch a point, as hee ſhoulde neuer bee more remoued. But Dauid ſheweth what we bee when we bee at our eaſe, namely, that we bee ſotted in the ſayde folly, as it ſeemeth vnto vs that God will neuer change our eſtate when we be in our pleaſures and iolities. Lo what we haue to marke here: namely that there was a wonderfull ſtrēgth of mind in Iob, conſidering how he reſiſteth the ſaid temptation ſo ſodein and ſo great, and not only one temptatiō, but as many as came vpon him altogither at one blow, and yet we ſee how hee outſtoode them. A little afore, he had bin in ſuch proſperitie, as it might ſeeme that all men had fauoured hym: there was not that man that dydde not magnifye hym. Too bee ſhort, Satan himſelfe ſayeth, it ſhoulde ſeeme that God hilde him in his lappe. Hee is in thy hande (ſayeth Satan) and thou preſerueſt him in ſuche wiſe, as it ſhould ſeeme thou makeſt a cockney of him. Herewithall wee ſeehowe hee is handled in the turning of a hande, which thing might haue bin a verye hard matter for hym. So much the more then are we warned not too ceaſſe too looke well to our ſelues when God ſendeth vs any proſperitie. For it is certain that if Iob had not oftentymes bin waked by this trumpet, to ſaye, who am I, what is my eſtate? hee had bin vtterly confounded, as ſoone as God had afflicted him. VVherefore let vs take heed to walk in feare and trembling, chiefly when wee ſee that God ſendeth vs any wordly proſperitie. For then is the tyme that the diuell watcheth narrowlieſt to ſurprize vs, and to caſt ſome temptation before vs that we neuer thought of. Thus yee ſee what wee haue to marke vpon this ſentence, where it is ſayd, that at the time when Iob was ſo well ſettled, that he ſeemed he had ſo many bulwarkes, as no euill could touche him: then in one momente both lighnings from Heauen, and a whirlewynde of the ayre, and his enimies ſtripped him out of al that he had, ſo as he was brought to vtter extremitie, ſauing his perſon which God had reſerued ſtill to more greeuous temptations. But for the reſidue, let vs returne to the ſentence which I haue touched alreadie: that is to wit that we know what the rage of Satan is agaynſt the faythfull. VVee haue ſeene heretofore how God holdeth him ſhorte, ſaying Thou ſhalt not touche the perſon of Iob, and herewithall wee ſee with what furiouſneſſe hee hath proceeded. Let vs now conſider the meanes which he hath to torment vs. For looke how many infirmities we haue, looke howe many kindes of aduerſityes there are in the world, looke how many ouerthwart things there be againſt vs: ſo many are the ſharp dartes that Satan hath euer in a readineſſe agaynſt vs, and ſo many woundes and deadly ſtrypes is he able to giue vs, if God prouide not otherwiſe for it: ſeeing that the diuell hath continually ſuche weapons, and that we on our ſide are altogither naked. I pray you what ſhoulde become of vs if God did not remedie it? So much the more therfore haue we cauſe to render thanks to our god, ſeeing we perceyue that Sathan can doo no more than hee giueth him [Page] leaue to doe, and therewithall we haue neede alſo too call vpon God continually, and to ſay, Alas Lord, if we be not vnder thy protection, what ſhall become of vs? VVe bee ſure that thou chaſtizeſt vs for a time: but therwithall thou ſheweſt vs thy fatherly goodneſſe, in that thou ſuffereſt vs not to be vtterly rooted out, cōſidering the outrageouſneſſe of the enemie with whom we haue to doo. For ſhuldeſt thou giue him the brydle agaynſt vs, we muſt needes be deuoured ſodeynly, euen as one poore ſillie ſheepe, among an hundred thouſand woolues. VVe ſee then how 10 we ought to kepe good warde and watch, and too ſtande vpon our guarde, to pray vntoo God that he ſuffer vs not too be left vp for a pray vnto Satan. For if Satan durſt be ſo hardie as to offer battell to the Sauior of the world, according as we ſee how our Lord Ieſus Chriſt was aſſailed: wee may be ſure he will be more hardie too runne vppon vs. And therfore let vs take the armour that God hath giuen vs to reſiſt him withall, which is his worde, whervnto Saint Paule ſendeth vs, when he meaneth to arme vs thoroughly agaynſt all the temptations of the worlde and the 20 diuell. Then let vs receyue that which God giueth vs, that wee be not negligent to helpe our ſelues with the meanes which he putteth into our hands, but that we may ſuccour our ſelues at our neede. Thus wee ſee what wee haue in ſumme to remember concerning this leſſon, if wee will take profite by that which is ſhewed vs here in the example of Iob, wayting till the reſidue be ſet out more at large.

But let vs fall downe before the face of our God, with acknowledgement of our offences, praying him to make vs vnderſtand thē better, yea euē in ſuch wiſe, as when he afflicteth vs, wee may aſſure our ſelues it is for our ſinnes and offences, and therewithall knowe that it is his will to mortifie vs to the worldward, and to drawe vs continually to himſelf, by making vs too paſſe through afflictions, which muſt be ſo much the more ſweete and amiable vnto vs, whē we ſee how they tēd to our welfare. And furthermore that he wil giue vs the grace to be ſo mortified, as we may deſire nothing but to bee ſubiect in ſuche wiſe to his obeyſaunce, as we may neuer ſwarue from it, but perſeuer in it more and more, euē vntil he haue drawne vs into eternall reſt. That it may pleaſe him too giue thys grace not only vnto vs, but alſo to all people and nations. &c.

The ſeuenth Sermon vpon the first Chapter.

20 Then Iob roſe vp, and rent his clothes, and ſhore his head, and caſt himſelfe to the grounde, and vvorſhipped.

21 And ſayd, Naked I came out of my mothers vvombe, and naked I ſhall returne againe: the Lord hath giuen, and the Lord hath taken avvay: Bliſſed be the name of the Lorde.

22 In all this Iob ſinned not, ne charged God vvith any vnreaſonableneſſe.

WEe can well ſaye that Pacience is a great vertue, as it is in deede: and yet there be verye fewe that knowe what this worde Pacience meaneth: whereby a man maye iudge, that wee bee not verie haſtie too be pacient, and to haue the vertue that we eſteme ſo much. But God perceyuing ſuch careleſneſſe in mē, mindeth to ſet before our eies the thing that is ſo need full for vs: for if we be not pacient, our fayth muſt needes 40 vaniſhe away: for ſhe is not able too mainteyne hir ſelfe without it. And foraſmuch as it is ſo, Gods will is that in the middes of the miſeries of this worlde, wee ſhoulde alwayes haue a quiet heart, and bee ſo well aſſured of his goodneſſe, as the ſame may make vs mery and contented, and we may boaſt our ſelues agaynſt Satan and all our enimies. And how were that poſsible, if we looked no higher than the worlde, ne conſidered not that although our eſtate be miſerable in the opinion of the fleſh: yet ought we to be contented with it, ſeing that our God loueth vs?50 And this preſent Text is as excellent as any in all the holy Scripture too ſhewe vs what this woorde Pacience importeth. And it behoueth vs to bee taught it, if wee will haue God too acknowledge vs for paciente in oure afflictions. VVe commonly ſay, a man is pacient, although hee haue no poynt of true pacience in him. For whoſoeuer ſuffereth aduerſitie, him doo men call pacient. But by the way let vs holde this for a rule, that to be pacient, it behoueth vs to moderate our ſorrow. If there be any aduerſitie it muſt bee aſſuaged by conſidering that God ceaſſeth not 60 to procure our welfare continually, and that we ought too be ſubiect vntoo him, and that it is good reaſon he ſhould gouerne vs according to his good pleaſure. Lo here wherin pacience ſheweth it ſelfe. But there is nothing better nor more behouefull, than too looke vpon the glaſſe that is ſette before vs here. VVee haue ſeene that Iob might haue bin ouerwhelmed with the report of ſo manye euill tydings. But it is ſayd, that he roſe vp and rent his clothes, and polled his heade, and caſte himſelfe vpon the grounde to humble himſelfe afore God. Here wee ſee, firſt of all that ſuch as are pacient, are ſure of ſome griefe, ſo as they feele great ſorrowe and anguiſh of hart: for were we as a block of wood, or as a ſtone, it were no vertue at all in vs. Is that man worthy too be prayſed, which hath no feeling at all of his aduerſitie? VVee ſee ſometimes a poore madman laugh and ſcorne the whole worlde, yea euen when he is at deathes doore: but that is bicauſe he hath no feeling of his miſerie. This therefore deſerueth not to be taken and eſteemed for a vertue, for it is rather a blockiſhneſſe. The brute beaſts haue ſometime no feeling, yet are they not pacient for all that. So then let vs marke, that this worde Pacient, or Pacientneſſe betokeneth not that mē ſhoulde become blockiſhe, ſo as they ſhould haue no heauineſſe at all, nor be combered with any griefe when they feele aduerſities: but the vertue is when they can moderate themſelues, and holde ſuche a meaſure, as they ceaſe not to glorifie God in the middeſt of all theyr miſeryes: nor bee ſo ouercombred and ſwallowed vp with ſorrowe and anguiſhe, as to quaile altogither: but fight againſt their owne paſsions, vntill they maye bee able too frame themſelues too the good will of God, and too conclude, as Iob [Page] doth here, and finally to ſay, that he is righteous in all reſpects. And now let vs ſee what wee haue to marke here, where it is ſaide, that Iob rent his garmente, and ſhore hys head: for ſuch faſhions were cuſtomable in the Eaſt countries, according as we knowe that there were mo ceremonies in thoſe countryes, than are in theſe colde countries where we dwell. For when there happened any thing that might moue men to great trouble: they rent theyr garments in token of ſorrowe. Marke this for a ſpeciall poynt. And lykewiſe in that countrey where men were 10 wont to weare long heads: they polled themſelues when they mourned, like as on the contrary part, where men vſe to poll their heades, they let their heare growe when they make any ſorrowe. Therefore Iobs rending of hys garment, and his polling of his heade, are tokens of the heauineſſe that he conceyueth here. For it is certaine that he did it not vpon any hypocriſie, as oftentimes they that meane to counterfeit, do diſguiſe themſelues, too the ende that men ſhould thinke them too bee in great heauineſſe, when they ceaſſe not to laugh in their hearts. Iob vſed no 20 ſuch hypocriſie. Let vs aſſure our ſelues then, that when he tare his garment and ſhore his heade, he was full of extreme anguiſh and ſorrowe: and that when hee caſt himſelfe to the grounde, the ſame was another lyke recorde thereof. But it ſeemeth that Iob gaue brydle too his heauineſſe, which were a fault to be condemned. For we know that men are wont to be but too exceſsiue and inordinate in their paſsions. For though they reſtreine and repreſſe thēſelues as much as they can: yet ceaſſe they not to paſſe meaſure: and there is nothing more hard, than to moderate 30 a mans ſelfe in ſuch wiſe, as wee may keepe rule and compaſſe: we ſee that men cannot make mery, excepte they be ouer mery. Sorrowe and heauineſſe is a paſsion yet farre more headdie, carying men awaye wyth farre greater force than gladneſſe doth. And therefore we haue cauſe to ſtande vpon our guard, as oftentimes and as long as God ſhall ſende vs any aduerſitie. For it is the thing wherein we are wont to ouerſhoote our ſelues moſt. And here it is ſayde, that Iob rent his garment. It ſeemeth hee ment to pricke himſelfe forwarde to bee more ſorrowfull 40 than he was: for the man that beholdeth himſelfe ſo defaced, is aſtoniſhed at himſelfe. And afterward whē he came to his eare: a man might ſaye hee had as it were ſoughte helpes to ſharpen and increace his griefe, and that it was as much as to ſtrike the ſpurres into his owne ſides. And this (as I haue ſayde) may ſeeme woorthie to be condemned. But firſt we muſt vnderſtand, that the ſcripture purpoſeth here to expreſſe, that the ſorrowe of this holy man was ſo great and ſo vehement, as he was not able to ſtaye himſelfe from vſing the ordinarie faſhions, yea euen to 50 the tearing of hys garments, to ſhew that he felt ſuch anguiſhe as had wounded him euen too the bottome of hys hart. This is it that the ſcripture ment to expreſſe. But by the way, although men ought to ſtande vpon their guarde that they be not ſwallowed vp of ſorrowe when they bee afflicted: yet notwithſtanding, when God ſendeth vs aduerſitie, it is meete that we ſhoulde thinke vpon it. For the common faſhion of putting awaye all griefe is ſtarke naught: and yet for all that wee ſee howe men haue falne into it: inſomuch that when they haue ment to haue pacience,60 they haue quenched the conſideration of theyr miſſehaps, thruſt them farre off, and chaſed them quite away: and to be ſhort, haue labored to be ſo brutiſh, as they might not know nor diſcerne any thing at all. But cleane contrarywiſe, when God ſcourgeth vs, it is not to giue vs blowes on the head with a beetle, to the ende wee ſhoulde be aſtoniſhed and caſt in a ſwound: but his mind is to induce vs to thinke vpon our miſeries, as how? For beſides that we ought to call our ſinnes to remembrance and too craue pardon for them, and to bee ſo much the warer afterwarde to walke as it becommeth vs: we are inſtructed alſo what our life is, to the ende we ſhould not haue an ouerliking of it, nor be puffed vp with vanitie or preſumption as we be: but rather acknowledge the bond which we ſtand bound in to our God for vſing vs ſo gently as to cary vs as it were in his lappe: and finally, that foraſmuch as we ſee he hath a care of our life, wee ſhoulde looke a great way afore vs, that is to ſay, keepe on our way ſtill too the euerlaſting kingdom wher as is our true ioy and reſt. VVe ſee then that God ceaſſeth not too bee mercifull vnto vs when he ſendeth any affliction vnto vs. For he doth it to the ende that by trying what is in vs, we alſo might knowe what our eſtate is. Moreouer it is good and profitable, that the faythfull, when God afflicteth them, ſhoulde enforce themſelues to thinke, who am I? what am I? and wherefore am I thus afflicted? I ſay it is meete for them to think vpon all theſe things. For we ſee how Iob could rend hys garments and ſheare his head without offending of God. Not that he intended thereby to caſt himſelfe into ouergreat heauineſſe: but all his doings tended to humilitie, like as alſo the ſame was a ſigne of repentance among the men of olde tyme. For if God ſent any plague or warre among them: they clothed themſelues with ſackcloth, and caſt duſt vpon their heades. VVhy did they ſo? It was not to feede the euill ſorrowe, whereof ſaint Paule ſpeaketh and ſaith that it is after the manner of the worlde (for we muſt eſchue that fault:) but for another ſorrowe whiche he affirmeth to be godly: which is, when men acknowledging themſelues to be wretched ſinners, doe come before their iudge and there condemne themſelues, and ſhewe that they be worthy to be cōfounded. For he that clotheth himſelfe with ſackcloth, and caſteth duſt vpon his heade, witneſſeth that he hath not any thing wherof to glory, but that he muſt holde his mouth ſhut, ſo that (in cace as if he were already buried) he is faine to ſay, I am not worthy to go vpon the earth, but it is meete that the earth ſhould be vpon me, and that God ſhould caſt me ſo lowe, as I might be trampled vpon with mens feete. Thus ye ſee howe Iob behaued himſelfe. VVhen hee ſawe how God called him to lowlineſſe, he was contented to frame himſelfe to hys good will, and for the ſame cauſe rent his clothes and ſhore his head. Hereby we perceyue (as I haue touched alredie) that pacience is not without griefe, and therfore that it behoueth Gods children too bee ſad, and to feele theyr owne ſorowes: and yet for all that not ceaſſe to haue the vertue of pacientneſſe, when they reſiſt their owne paſsions, in ſuch wiſe as they conceyue no hartburning agaynſt God, nor paſſe meaſure in ſorrowing, nor kicke agaynſt the ſpurre, but rather giue glorie vnto God, as it followeth immediately in the texte, That when Iob did cast himſelfe vnto the earth, he did it to worſhip God. For true it is, that the woorde whiche is ſette heere, ſignifyeth Too [Page] incline or bowe downe a mans ſelfe. But the meaning of it is, that he humble himſelf before God to do him reuerence. VVee ſee many caſt themſelues to the ground, who for al that ceaſſe not to rage, in ſuch wyſe, as if it were poſsible, they would mount aboue the cloudes to giue battell vnto God. And we ſee ſome alſo caryed away with rage, bicauſe they cannot ruſhe againſt God as they would do. But cō trariwiſe Iob did caſt himſelfe to the earth, of purpoſe too worſhip God, hauing a ſpeciall eye vnto him to humble himſelf before his high Maieſtie. For when we feele Gods 10 hand, it is to the intent we ſhould do him more reuerence than we haue done afore. Surely if God handle vs gently, it ought to moue vs to come to him, according as he allureth vs by his doing. VVherfore vſeth he that great goodneſſe but of purpoſe to draw vs vnto him? But foraſmuch as wee bee ſo loth to come to him: he is faine to ſummon vs, & to ſhew what authoritie he hath ouer vs: like as whē a prince ſeeth his ſubiect ſlow to do his dutie, he ſendeth his officer to him to ſummon him. So alſo God perceiuing that we paſſe not of comming vnto him, or rather that we 20 come not to him with ſo willing and earneſt affection as were requiſite, prouoketh vs and ſummoneth vs. Iob therfore knowing what is the ende and true vſe of afflictions, did caſt himſelf to the ground, of purpoſe to do reuerence vnto God, and to ſay: Lord, it is true that I haue ſerued & honored thee heretofore, and of all the tyme that I haue flouriſhed and bene in my chiefeſt tryumph, I haue had a pleaſure to do thee ſeruice. But what for that? I haue not knowne myſelfe inough, and now I ſee what my frailtie is, and how that all of vs are wretched creatures. And therefore 30 my Lord, I come nowe to do mine homage newe againe to thee, ſeeing it pleaſeth thee to afflicte mee in this world. My Lord, I willingly yeld my ſelfe vnto thee, and I deſire nothing but to put my ſelf as a ſubiect into thy hand howſoeuer the world go. Thus much concerning this ſaying, that Iob did caſt himſelfe too the ground, of purpoſe to worſhip God. And nowe let vs come to that whiche is ſaide, that is to wit, how Iob acknowledged what men are, Naked I came out of my mothers wombe, and naked (ſayth he) I ſhall returne againe. VVhereas hee nameth his mothers 40 wombe, hee meaneth another thing: that is too witte, the wombe of the earth, who is the mother of all things. Or elſe as a man pinched at the heart, hee vttereth not his words to the full, but as it were cutteth them halfe off, according as we ſee that ſuch as are in extremitie of ſorrow, expreſſe not their wordes to the full. Neuertheleſſe, this proteſtation is cleere inough: that is to wit, that Iob ment to ſay thus: Very well, then muſt I be faine to return into the earth, euen in the ſame plyght that I came oute of my mothers wombe. True it is that a man maye take this 50 ſaying two ways: Firſt as a generall ſentence: Behold how men come naked into the world: and when they paſſe out of it they come too the ſame point againe: they brought not their ryches, nor theyr honoure, nor theyr pompe, nor their pleaſures with them, and they muſt be fain to go away into rottenneſſe, and the earth muſt receiue them. But the other expoſition is more agreeable: namely, that Iob applyed the ſayde ſentence too hys owne perſon, as if he ſhould ſay: I came naked out of my mothers womb, and it hath bin Gods pleaſure to enrich me for a tyme, ſo 60 as I haue had great heards of cattell, a great houſhold, and a goodly ſort of chyldren, and to be ſhort, I was gloriouſly decked with the benefits and bleſsings which God had beſtowed vpon me. But now it is his wil that I ſhal go hence ſtarke naked: it is he hath enriched me with al theſe thinges, & now he taketh thē away again, to the intent I ſhould returne into my fyrſt ſtate, and diſpoſe my ſelfe to creepe foorthwith into my graue. And this ſentence is well worthy too bee marked. For Iob coulde not make a better proofe of his pacience, than in determining too bee ſtarke naked, ſyth it was Gods good pleaſure that hee ſhoulde bee ſo. True it is that men haue fayre excuſes, as that they can not force nature, but that (ſpyte of their teethe) they muſte bee fayne to returne naked too theyr graues. And euen the Paynims haue ſayde, that there is not any thing but deathe, whiche ſheweth howe ſmall a thyng man is. VVhy ſo? For wee haue a gulfe of couetouſneſſe in vs, ſo as wee coulde finde in our heartes to ſwallowe vppe the whole earth. If a man haue plentie of ryches, of Vyneyardes, of Meddowes and poſſeſsions: that ſuffyſeth him not, God muſte bee fayne too create newe worldes for vs, if hee mynde too ſatiſfye vs. And yet bee wee once deade, wee muſte haue no more ground than oure owne lengthe, wherein too rotte and conſume awaye to nothing. So then, death ſheweth what wee bee, and what is oure nature: and yet neuertheleſſe yee ſhall ſee many ſtriue againſt that neceſsitie. They make them gorgeous Tombes, and they will haue triumphant funerals. It ſhould ſeeme that ſuche men coulde finde in their heartes to reſiſt God: but they can not attayne to theyr purpoſe. And truely ſuche is the generall ſtate of man. But as for vs, it becommeth vs too ſuffer paciently the loſſe of our goodes and ryches, when ſo euer wee bee berefte of them: I ſay, it becommeth vs too ſuffer God too ſtrippe vs out of all, euen to oure bare and naked skynne, and to prepare oure ſelues to returne to oure graue in the ſame ſtate. Beholde (I ſaye) wherein wee maye proue oure ſelues too bee pacient. And this is it that Iob ment in this ſentence. Alſo as ofte and as long as wee wante the goodes of this worlde, or indure hunger and colde, or bee nipped with anye aduerſitie, and haue no reliefe: let vs be thinke vs of oure byrthe, and let vs conſyder our ſelues, bothe what wee bee, and whence wee come. For men abuſe the fatherly care that God hathe of them in prouiding them the thinges whiche they haue neede of. True it is, that we ought to haue this leſſon wel imprinted in oure hearte: namely, that God wyll not haue vs too wante anye thing, nor hathe put vs in this worlde wythout mynding to nouriſhe vs there. But yet muſte wee alwayes acknowledge that the ſame commeth from elſewhere than [from our ſelues] and that we may not thinke wee haue the thinges in our owne right, which wee holde of the free goodneſſe of our God. If a man ſhould fynde mee of his owne free coſte, and ſay vnto mee, come dayly too mee, thou ſhalte haue thus muche wyne, and thus much breade, and I will intertaine thee, how beit that I will not bynde my ſelfe too thee, but gyue thee it freely: If I woulde herevpon holde plea againſt him, to bynde him at whoſe hande I ought to begge euery daye, and at whoſe hande I receyue all my ſubſtaunce: or if I make a rente of that whiche hee gyueth mee of hys free lyberalitie, ſhoulde it not bee a verye heynous vnthankefulneſſe? [Page] I ſhoulde deſerue to be ſpitted in the face. And therefore muche more are wee bounde to receyue Gods benefites with all modeſtie, aſſuring our ſelues that he oweth vs not any thing, and that in as much as wee bee poore, it becommeth vs to repayre vnto him too begge at his endleſſe liberalitie euery day. So then, when ſoeuer wee bee driuen to any neceſsitie, lette vs haue recourſe backe (as I haue ſayde) and examine, from whence came I▪ Euen out of my mothers wombe, ſtarke naked, and a poore and wretched creature: I was not able too helpe my ſelfe, nor 10 too ridde mee of the pouertie wherein I was, ſo as I muſt needes haue periſhed altogither, if I had not ben ſuccoured by others: ſo it pleaſed God to foſter mee, and to intertayne mee euen too this houre, and too gyue mee of his gracious benefites without number. And therfore if it pleaſe him now to ſcourge me, it is good reaſon I ſhould beare all paciently, ſeeing it commeth from his hande. Thus yee ſee what wee haue too marke vppon that whyche Iob ſheweth vs, in ſaying, Naked I came out of my mothers wombe, and naked I ſhall returne agayne too my 20 graue. Fynally, when God gyueth goodes intoo our handes, wee imagine that wee ſhall poſſeſſe them ſome long tyme, and that the ownerſhip of them ſhall contynue with vs, and that wee ſhall be ſo accompanyed wyth oure ryches, as they ſhall goe with vs too oure graue, and that they ſhall neuer departe from vs. But lette vs not make ſuche accompte of them: for that were but too deceyue oure ſelues. But contrarywyſe, lette vs aſſure oure ſelues, that if it bee Gods good pleaſure to take away the goodes that hee hath lente vs, whither it bee to nighte 30 or to morrowe, wee muſte bee readye too forgoe them, and that hee dothe vs no wrong to bereaue vs in one minute of an houre, of all that wee coulde get during oure whole lyfe. As concerning the reſydue, Iob leadeth vs yet further, in ſaying, that God had gyuen, and God had taken awaye, and that the name of the Lorde was bliſſed therefore. VVhen hee ſayeth, that God had gyuen, hee ſheweth howe it is good reaſon, that God ſhoulde haue the diſpoſing of the thinges that hee hathe put intoo oure handes, ſeeing they bee his. For when God ſendeth vs ryches,40 hee releaſeth not his owne right, that hee ſhould no more haue the ſoueraintie which hee ought to haue as the maker of the world. For this worde Maker importeth that hee hath made all things in ſuche ſorte, as it is meete that all power and ſouerain dominion ſhould remain vnto him ſelf. And albeit that men poſſeſſe their portion of it, according to the portion of goods which he hath giuen them in this world, yet it is meete that he ſhould ſtil continue lord and maiſter. Iob therefore knowing this, ſubmitted himſelfe wholly to Gods good will. And it is the thing that 50 all of vs confeſſe to be moſt rightful, notwithſtanding that in the meane whyle there is not any man that is willing to frame himſelfe thereafter. And for proofe heereof, if God giue vs leaue too ioy a two or three dayes in any benefite of his: wee thinke hee doth vs great wrong if hee take it from vs againe, and wee grudge agaynſte him for ſo dooing. And what meaneth this? It is the ſame vnthankfulneſſe that I ſpake of euen nowe: namely that when God hathe once ſhewed himſelfe lyberall to vs of his owne free goodneſſe: wee are of opynion that hee 60 ought neuer too fayle vs what ſo euer wee doe. Lo here a ſentence common ynoughe in talke, howbeeit ſo yll practiſed, as a man may well ſee that it is vnderſtoode but of a very fewe. So much the more behoueth it vs to conſider what is meant by thys ſaying, The Lorde hathe gyuen, and the Lorde hathe taken awaye: that wee may know what maner of authoritie the Lord hath, to giue vs the enioying of his benefits, and alſo to take them away from vs euery minute of an houre at his pleaſure. And heere we ſee why Sainct Paule exhorteth vs that foraſmuch as the ſhape of this world paſſeth away, and all the things therin do glide and vaniſhe awaye: wee ſhoulde poſſeſſe as if wee poſſeſſed not, that is to ſaye, we ſhould not haue our mynds tied to them, as it is ſaide in another place, that we muſt not ſettle our ſelues vpon the vncertaintie of ryches, but when God ſhall haue bereft vs of all that he gaue vs, wee muſt be always ready to ſay with Iob: very well, thou O Lord haſt vſed thyne owne right, thou haſt gyuen and thou haſt taken away at thy pleaſure. Thus yee ſee what is the effecte of this ſtreine: namely, that as often and whenſoeuer wee thinke vpon the goodes of this worlde, wee muſt alwayes beare in mynd, that we hold them all of God. And vpon what condition? Not in feeſimple, ſo as he ſhould pretend no more title to them, nor bee maiſter of them any more: but vpon condition that if it pleaſe him to put them intoo oure handes, hee may alſo plucke them from vs when hee thinkes good. Let vs vnderſtand then, that wee be ſo much the more bound to him, when he cauſeth vs to enioy ſome benefite of his for a daye or a moneth, or for ſome ſpace of time, and that we muſt not thinke it ſtrange if he bereaue vs of them afterward, but haue recourſe to the ſaid knowledge which I haue ſpoken of, namely that God dothe euermore holde ſuch a ſuperioritie ouer vs, as hee may diſpoſe of hys owne as hee lyſteth hymſelfe. If it bee lawfull for mortall menne too diſpoſe of their goodes as they liſte themſelues: ought wee not to graunt it much more to the lyuing God? Seeing then that God ought to haue this maiſterſhip, not onely ouer the thinges that wee poſſeſſe, but alſo ouer oure owne perſons and ouer our chyldren: let vs humble oure ſelues afore him, to ſubmit oure ſelues wholly to his holy will without gainſaying. Yea but for all that, there are verye fewe that yeelde ſo muche honor vnto God. True it is that all men will eaſily ſaye how it is God that hath gyuen them all that they poſſeſſe: but what for that? They chalendge all too them ſelues and vaunte them ſelues as it were in ſpyte of him. And what is that? I praye you is it anye better than flatte mockerie? Yea verelye it is too groſſe an hypocriſie when after wee haue proteſted to hold all things of God, yet notwithſtanding wee meane nothing leſſe, than that hee ſhoulde haue the diſpoſition of them, or that hee ſhoulde chaunge anye thing, but wee woulde haue him let vs alone and ſet vs at free libertie, as if we were ſeparated from him and exempted from his iuriſdiction. This is as muche as if a manne ſhould ſay, O, I am well contented to acknowledge ſuche a one for my prince: I wil doe mine homage and alegeance vnto him: howbeit ſo as he enter not into my houſe, ſo as hee come not too demaunde anye thing at my hande, ſo as hee trouble mee not. The worlde coulde not beare with ſuch a vilanie: and yet neuertheleſſe we ſee howe men dallye with God. And what is it that wee meane by this confeſsion, that wee holde all of him, and in the meane [Page] whyle will not abyde that hee ſhoulde touch any thyng? VVee ſee then how the worlde doth openly playe mockholyday with God: and yet that it becommeth vs alwayes to follow that which is ſhewed vs here: that is to wit, that foraſmuche as God hath gyuen vs that which we poſſeſſe, he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after (namely that the name of God ſhoulde be bliſſed) importeth more. For heerein Iob ſubmitteth hym ſelfe in ſuche wyſe vntoo God, that hee confeſſeth him to bee good and iuſte, notwithſtanding 10 that he be ſcourged ſo roughly at his hande. I haue ſayde that this importeth more: bycauſe that euery man may graunt all power and ſoueraintie vnto God, and he may ſay, well, ſeeing he hath gyuen, hee may alſo take. But in the meane whyle hee will not acknowledge that God dealeth iuſtly and by good reaſon: for ther are many who when they bee ſcourged, doe blame God of crueltie, or of ouergreat roughneſſe, ſo as they can not reſerue vnto him this right of his to withdrawe that thing which hee hath giuen them, nor conſider (as I haue ſayde afore,) that 20 they poſſeſſe their goodes with condition, that they maye be ſtripped out of them to day, or to morrowe. There are very fewe that haue this conſideration with them, to reſt quietly vpon it, and to confeſſe that there is nothing better than to ſubmit all things to Gods Maieſtie, and to acknowledge that if he ſhould let vs follow our owne ſway, there were no way with vs but confuſion: and that if hee gouerne vs according to his will, all will bee to our profit and welfare. Lo wherevnto it behoueth vs to come. And alſo we ſee there is very muche imported in this ſentence 30 when it is ſayde, Bliſſed bee the name of the Lorde. For wee muſt not onely picke out the words: but alſo conſider of what mynde they proceede, and that they be ſpoken truly and vnfaynedly. For howe is it poſsible that wee ſhoulde bliſſe the name of God, if wee doe not firſt acknowledge him to be rightuous? But hee that grudgeth againſt God as though he were cruell and vnkynd, curſſeth God: bicauſe that as much as in him lyeth, hee lifteth himſelfe vp againſt him. He that acknowledgeth not God to bee his father, and himſelfe to be Gods chyld, ne yeldeth recorde 40 of his goodneſſe, bliſſeth not God. And why ſo? for they that taſt not of the mercie and grace that God ſheweth to men when he afflicteth them: muſt needes grynd their teeth at him, and caſt vp and vomit oute ſome poyſon againſt him. Therefore to bliſſe the Lordes name, importeth as much, as to perſuade our ſelues that he is iuſt and rightfull of his owne nature: and not only that, but alſo that he is good and mercyfull. Lo here howe we may bliſſe Gods name after the example of Iob: that is, by acknowledging his Iuſtice and vprightneſſe, and moreouer alſo his grace 50 and fatherly goodneſſe towards vs. And here we ſee alſo why the text addeth for a concluſion, That in al theſe things Iob ſinned not, nor charged God with anye vnreaſonableneſſe. VVorde for worde it is thus: Iob dyd not laye afore God or put vpon God any vnreaſonable thing: and it is a maner of ſpeaking well worthie to bee marked. VVhereof commeth it that men martyr them ſelues in ſuche wyſe when God ſendeth things cleane contrarie to theyr deſire: but for that they knowe not that God doth all by reaſon, and that he hath iuſt cauſe to do ſo? for had we it well printed 09 in our hearts, that all things which God dothe are grounded vpon good reaſon: it is certaine that we woulde be aſhamed to encounter him as we doe: conſidering (I ſaye) how we knowe that he hath iuſt occaſion to diſpoſe of all things in ſuch wiſe as we ſee. Nowe then, it is purpoſely ſayde, that Iob imputed not any vnreaſonable dealing vnto God: that is to ſaye, that he imagined not God to doe any thing that was not iuſt and vpright. Marke this for a ſpeciall poynt. But it behoueth vs to marke, that in theſe wordes (vnto God) there is verye muche implyed: for we conſider not how horrible a matter it is to talke of Gods workes after ſuche ſorte as wee doe. If God ſende vs not what ſo euer wee wyſhe, wee fall too reaſonyng wyth hym, and wee holde plea wyth hym. Not that wee will ſeeme too doe ſo: but the deede it ſelfe ſheweth that it is ſo neuertherleſſe. VVee haue an eye to euerye blowe, ſaying: Howe commes this to paſſe? But of what mynde is this ſpoken? Euen of a venemous heart, As if a man ſhould ſaye, This matter ſhoulde haue gone otherwyſe, I ſee no reaſon why it ſhould be [...] and ſo in the meane whyle, God is condemned among vs. Beholde howe menne ruſhe without theyr boundes: And what do they in it? It is all one as if they ſhoulde accuſe God to bee either a t [...]nt, or a brainleſſe perſon that ſeeketh nothing but to bring [...] to confuſion. Lo what horrible blaſphemie there followeth euery blaſt of mens mouths, and yet there be very few that conſider it. But yet it is ſo great a mater as it hath pleaſed the holy ghoſt to teach vs, that if we mynd to giue glorie vnto God, and to bliſſe his name as becommeth vs, we muſte be fully perſuaded, that God doeth not anye thing without reaſon. So then let vs not charge him, nother with crueltie nor with ignoraunce, as though hee did things of ſpyte or at randon: but let vs acknowledge that in all poynts and in all reſpects he procedeth with wonderfull iuſtice, exceeding great goodneſſe, and infinite wiſedome, ſo as there is nothing but vpryghtneſſe and equitie in all his doings. And true it is that here remayneth one point more to debate: that is to wit, howe Iob acknowledged GOD to bee the taker awaye of the things that he was ſpoyled of by the theeues, whiche ſeemeth a very ſtrange thing vnto vs. But for as much as this time will not ſerue to declare it nowe: wee will reſerue it till to morrow. It ſhall ſuffice to ſhew you, that if wee bee afflicted, wee muſte not thinke it happeneth withoute reaſon, but rather that God hath iuſt cauſe to do it. And therefore when wee be troubled and greeued, we muſt haue recourſe vnto him, and praye him to graunt vs the grace, to know that nothing befalleth vs in this worlde, but by his ordinance: yea and to be aſſured, that he diſpoſeth things in ſuch wiſe, as all turne continually to our welfare. And when wee haue this maner of knowledge, it will make vs to beare paciently the afflictions that hee ſendeth vpon vs. Alſo it will ſerue to humble vs before him, and that when he hath made vs to taſt of his fatherly goodneſſe, we ſhall deſire nothing but to gloryfye him by all meanes, as well in aduerſitie as in proſperitie.

Now let vs fall downe before the preſence of our good God, with acknowledgement of our faults, praying hym ſo to brydle vs, as we may not ouerſhoote oure ſelues in our vayne imaginations, but rather that we knowing how all our benefit and welfare lyeth in him, may come to him too ſeeke it, reſting oure ſelues wholly vpon his mercie: [Page] That when he hath once made vs to taſt of it, wee may be ſo fully perſuaded of his loue whiche he beareth vs, that although hee cauſe vs to walke in many troubles and aduerſities in this worlde, yet wee maye neuer ceaſſe too cleaue faſte too hym continually, nor too walke in feare and obedience vntoo hym, vntill hee haue rid vs out of this mortall bodye, and oute of this impryſonment and bondage of ſinne wherein wee bee, too gather vs vp intoo his heauenly glory, where we ſhal haue no let, but that we maye reioyce in our God as partakers of his glory and of his goodes. That he will graunt this grace not onely to vs but alſo, &c.

2

The eight Sermon, which is the first vpon the ſecond Chapter.

This Sermon contayneth the ende of the former Chapter, The Lord hath giuen and the Lord hath taken away. &c. and alſo that which followeth in the ſecond Chapter.

1 IT befell on a day, that the children of God preſented themſelues before the Lord▪ among whom came Satan alſo to preſent himſelfe to the Lord.

2 And the Lorde ſayde too Satan, from vvhence commeſt thou? Satan aunſvvered the Lorde and ſayde, from going about and from vvalking vpon the earth.

3 And the Lorde ſayde too Satan, haſte thou taken heede of my ſeruaunt Iob, vvho hathe not his matche vpon earth, a ſounde and vpright man, fearing God and vvithdravving himſelfe from euill, and vvhich keepeth ſtill his ſoundneſſe? Haſt not thou ſought mee to the ende I ſhould haue deſtroyed him vvithout cauſe?

4 And Satan anſvvered the Lord, A man vvill giue skin for skin, and al that he hath, to ſaue his life.

5 But novve lay thy hande vpon him, and puniſhe him in his fleſhe, and thou ſhalte ſee if hee vvill not curſſe thee to thy face.

6 And the Lord ſayde to Satan: Beholde, he is in thy hande: But ſpare his ſoule.

I Haue declared heretofore howe the Diuell beeing Gods mortall enemie as hee is in deede, is fayne for all that, to yeelde obedience to his maker, to whome he is 30 ſubiect, not that he doth it willingly, but by force. In ſo muche that although the diuell be ſo ſore inraged as he is, to anoy and deſtroye the whole world: yet notwithſtanding whatſoeuer he attempteth, or whatſoeuer he can deuiſe and practiſe, he is able to bring nothing to paſſe, without the will of God. And like as Satan is hild in awe, ſo alſo are the wicked men of the world. True it is that they paſſe their bounds as far as they can, and they bear themſelues in hand, that they can withſtand God, and there wanteth no good will in them to do 40 it. But yet in the meane while God accompliſheth his own will by thē, ſo that they be as tooles wherwith he worketh and ſerueth his own purpoſe. And this poynt is very well vttered to vs in the confeſsion that Iob maketh, when he ſaith that God, (who had giuen him the goods that▪ he poſſeſſed) had alſo taken them away from him. For it is certain that Satan was the doer of al, both in rayſing the horrible tēpeſt, and in ſpoyling Iob of his ſubſtance, & in killing of his children. VVherfore is it then that he imputeth theſe things vnto God? Specially ſeeing wee haue ſeene 50 heeretofore that theeues and robbers ſpoyled him of hys goodes, is it meete that God ſhould bee vttered as the authour of ſuch theeuing and robberie? It ſhould ſeeme that we ment to wrap him in the ſinnes of men: for we cannot excuſe them that came to inuade the goods and cattell of Iob. VVe ſee here the theeues whom we may condemne: and yet notwithſtanding Iob ſayeth not, It is Satan that hath ſo wholly ſpoyled mee, or they bee the theeues that haue robbed me: but he ſayth it is God that hath done it. Doth Iob blaſpheme God in ſaying ſo? No. For God alloweth 60 his ſaying as we haue ſeene alreadie, that he charged not god with any vnreaſonable dealing: He hath confeſſed that God is rightuous and full of equitie, and hath gloryfyed him as meete was: and yet neuertheleſſe he ſaith flatly here, how God was the dooer of the things whiche the theeues dyd, and that the Dyuell was a doer of them too. Nowe then wee ſee heere, howe God is euermore ſoueraine in degree in guiding and diſpoſing the things that are here belowe, to leade them to ſuche ende as hee thinketh good. And heere is no matter for vs too iudge of after our owne vnderſtanding as ſome ouerweening perſons doe, who will needes be wyſe in making God and all his whole worlde ſubiect to their owne fanſie. Theſe are beaſtes, yea and as beetleheaded beaſtes as any can bee. They haue neither knowledge nor wit: and yet to purchaſe them ſelues eſtimation, they ſaye, they ſee no reaſon why God ſhould be the doer of all things: for then ſhould he be the authour of ſin. Do they not then controll the holy ghoſt for ſpeaking ſo? for we muſt needs yeld to that. And when a man hath debated the matter throughly to and fro, hee muſt needes come too the ſayde concluſion, namely that we comprehende not the greatneſſe and heigth of Gods dooings, further than it pleaſeth him to gyue vs ſome taſt of them, at leaſtwyſe according to oure capacitie: whiche is ouerſmall. None knoweth Gods workes but himſelfe alone: they are a bottomeleſſe depe (as the ſcripture ſaith) and we haue no means to attain to them, in ſo muche that all they which will ſearch them ſhalbe confounded, except they goe too it with all reuerence and lowlyneſſe. Therefore it belongeth onely vnto God to giue vs knowledge what, howe, and wherfore he doth: and therewithal it behoueth vs to content our ſelues with that which the ſcripture telleth vs. And although it ſeeme ſtraunge vnto vs, and we be not able to comprehende it by oure capacitie and reaſon: yet muſt we confeſſe that God is ryghtuous. And foraſmuch as wee attaine it not: let vs tary the comming [Page] of the latter daye, at which time we ſhall knowe no more by parcelmeale, nor as it were in dimneſſe (as Sainct Paule ſayth) but wee ſhall then behold the things face to face which are ſhewed vs now as it were in a glaſſe. Thus then wee ſee an excellente Texte too ſhewe vs howe God guydeth and gouerneth the whole worlde by hys Prouidence. But wee haue further too note, too what purpoſe the Holye Ghoſte telleth vs, that GOD dothe all, and that nothing can come too paſſe without his conſent. It is to the ende that wee myght deſpiſe Sathan 10 and all wicked menne, when wee ſee them practyze and inuente neuer ſo manye thinges: bycauſe wee are ſure they are not able to bring theyr enterpryſes about. See then howe God meaneth to aſſure vs of his protection, and too ſhewe vs howe Sathan is ſo farre off from beeing mayſter of himſelfe too accompliſhe the thing that hee would: that hee is fayne too ſerue Gods tourne. Seeing that the caſe ſtandeth ſo, lette vs apply the holie ſcripture to ſuche vſe as this: namely that althoughe wee bee hemmed in with enemies rounde about, and be heere as a 20 ſheepe in a woules throate: yet notwithſtanding we muſt not ceaſſe to truſt in God, and to warrant oure ſelues, that as long as we be vnder the ſhadow of his wings, we ſhall be ſure of our ſaluation. Howe ſo? Bycauſe hee hath ſoueraine dominion ouer al creatures, in ſuch ſort as he holdeth euen Satan himſelfe and all wicked perſons of the world in awe, & leadeth all things to ſuch iſſue as he thinketh good▪ Lo whervpon we ought to ſtay, that we maye call vpon God quietly, and when wee haue called vpon him, aſſure our ſelues that hee will guyde vs. And heerewithall 30 it behoueth vs to beare in mynd, that which I haue touched, that is to wit, that we become no iudges of God, for that were ouergreat preſumption. VVere it not too diueliſh a pryde if men ſhoulde not acknowledge God to be rightuous, except they could perceiue him to be ſo: but would haue God to humble and abaſe himſelfe ſo muche us to ſay: wel, I ſee I muſt be accomptable to you? As for thoſe that aduaunce themſelues into ſuch pryde, are they not al well worthy to be quite ouerwhelmed by God? Yes certeſſe are they. Alſo wee ſee here why Salomon ſayth,40 that they whiche are ouerinquiſitiue in ſearching Gods maieſtie too farre, and more than is requiſite for them, ſhall be ouerwhelmed in their owne pryde, ſo as they ſhall bee confounded. Then there remayneth nothing for vs, but to haue the ſayde ſobrietie of praying vnto God too teach vs ſo much as is for our benefite and behoofe, and to receiue whatſoeuer he ſaith for good and rightful, with out pleading to the contrarie. Thus ye ſee howe we ought to proceede. But many men thinke themſelues too haue gained muche when they haue founde ſome trifling cauillation,50 to vpholde that▪ God doth not all the thinges that are doone by Sathan and by wicked men. It is commonly alledged for anſwere, that when wicked folke doe anye euill, God worketh not that: but onely ſuffereth it, and ſimply giueth them leaue. But ſeeing hee hath authoritie and power to let them: is not his ſuffering or permiſsion all one as if hee did it himſelfe? Therfore that is but a very fonde excuſe, and God hath no neede of oure leaſings to maintayne his truth and ryghtuouſneſſe wythall. VVee muſt not finde ſuch ſtartingholes to ſtoppe wicked 60 folkes mouthes withall, which woulde ſpeake blaſphemie againſt Gods holineſſe: but it is inough to haue that whiche the holie ſcripture telleth vs. For that God not onely permitteth and giueth leaue, but alſo executeth his will, both by the diuell and by wicked perſons, it appeareth by this, that the Scripture ſayth not, Lorde thou haste permitted but Lorde thou haste doone: Like as where Dauid confeſſeth his ſinnes and offences when God had puniſhed him grieuouſly: he ſayth, Lord, of whome ſhall I complayne? for I ſee it is thy hande: and although that Dauid was perſecuted by wicked men: yet he called it the hande of God. Beholde howe the Lorde himſelf ſpeaketh. VVill wee bee wiſer than hee? Shall we make him beleeue that he had neede of our gaye coloures, to warrante him that no man may offer him reproch? For ſee how he ſpeaketh of his owne woorkes. VVhen he mynded to puniſhe Dauid for rauiſhing Bethſabee, hee ſayde vnto him, thou haſt doone this thing priuilye, but I will make the Sunne too beare witneſſe of it. Howe was that? VVhat was it that God would do vnto Dauid? It was that Abſolom ſhould rauiſh his fathers wiues, and defile them in the preſence of all the people, in the ſight of the Sunne. Ye ſee here an inceſte, which is horrible and againſt nature, and yet neuertheleſſe God ſaith flatly, I will do it, for thoſe be his words. VVe ſee then how it is not a ſingle leaue or permiſsion▪ but that God himſelfe worketh in ſuch wiſe, as the wicked muſt needes bee the inſtrumentes of his will, as wee haue ſayd. And I pray you, as touching the office of a iudge, is it no more but to giue the hangman leaue to do what he liſt? VVhen a iudge muſte ſet vpon an offender, and giue ſentence according as law and conſcience will beare: will hee ſay to the hangmā, I giue thee leaue, go do what thou wilt with this man? No, but contrarywiſe hee peonounceth the ſentence, and afterwarde according too the ſame, putteth▪ the offender intoo the Hangmannes handes too doe execution vpon him. Beholde, God is the ſoueraine Iudge of the worlde: and doe not wee diſhonour hym, in ſaying that hee doth but giue Sathan leaue to doe what he li [...]teth? is not this as much as to mocke Gods iuſtice and to peruert all order? Yes out of doubt is it. So then, let vs marke, that when the wicked runne ryot, and ſeeke nothing elſe but to put al to confuſion: God is neuertheleſſe aboue them, guyding and gouerning thinges after ſuche a ſorte, as nothing commeth too paſſe without his Prouidence, nor otherwyſe than hee hath diſpoſed it. And here we ſee, why it is expreſſely ſayde, that God wageth them whiche are caryed awaye by their owne ambition or couetouſneſſe, too make warres, and too cauſe all the troubles of the worlde: and that hee entertayneth them in his ſeruice. For hee termeth them his ſeruauntes. My ſeruaunt Nabuchodonozor (ſayeth hee.) And what maner a one was Nabuchodonozor? Firſte and formoſte hee was an idolater, and ſecondly a wicked caytife, that deſired nothing but too ſheade mannes bloud, and too turmoyle the whole worlde, as muche as in hym laye. There was neyther equitie nor vprightneſſe in hym: and yet notwithſtanding God auoucheth him to bee his ſeruant. And in what wyſe? Hee muſte not onely permitte him or giue him leaue: for it were a beaſtlyneſſe to talke ſo, and if Aſſes coulde ſpeake, they woulde behaue themſelues more reaſonably than thoſe that pretend themſelues to bee wyſe after that ſort. Nowe then wee ſee howe [Page] God executeth his commaundementes and ordinances ſo: Yea, but he erewithall lette vs beare in mynde, that the euyll can not by anye meanes bee fathered vppon hym. Sathan muſte beare the blame ſtyll for his owne naughtyneſſe, and menne are reproued and condemned by theyr owne conſcience whiche ſhall bee theyr iudge, and GOD ſhall bee gloryfyed in all that hee doth. And howe is that? VVee knowe that all thinges oughte too bee eſteemed according to the intente and ende that men ame at. Let vs nowe conſider after what ſort God guydeth 10 and gouerneth the thinges that are doone heere beneath. It is true (as wee haue ſeene alreadye) that Sathans deſyre is nothyng elſe but too deſtroye and bryng all thynges too ruyne: But God on the other ſyde intendeth a cleane contrarie ende. For all his woorkes are called iudgementes: and in ſo ſaying, the holie Scripture by that one woorde alone, meaneth too take awaye all the lewde imaginations that myghte come in oure myndes, ſo as this is as a marke to iuſtifye all the woorkes of God, that is to wit, that they be iudgementes 20 and rightfulneſſe. And for proofe hereof, God puniſheth ſuch as haue offended. And who is hee that is able too pleade againſt him that hee doth not well? moreouer his meaning is too inure his faythfull ones too pacience, too mortifye their fleſhly affections, and to teache them lowlineſſe. VVhat ſay wee too theſe thinges? can wee condemne them? It is very certayne that we can not. Take me euen the wickeddeſt men that liue, and demaund of them whither it bee lawfull for God to chaſtize mennes ſinnes and tranſgreſsions, or whither it belong vnto him to humble 30 thoſe that are his, too exercyſe the obedientneſſe of their fayth, and to tame them, to the end they may lerne to renownce the world. And they ſhalbee fayne to glorifye God ſpyte of their teethe. Seing then that God leueleth at that marke: it foloweth that all his works are iuſt and ryghtfull, notwithſtanding that men do cauill againſt them. True it is that the wicked ceaſe not to grunte and barke againſt God though they cannot byte him: but yet muſte it nedes come to paſſe (as Dauid ſayeth in the one and fyftith Pſalme) that is too wit, that God ſhall bee iuſtifyed 40 [or founde rightuouſe] in iudging. It is not without cauſe that Dauid ſpeaketh ſo. For hee knewe, howe there is ſo ouergreat at boldneſſe and naughtineſſe in men, that they deſyre nothing more than to lift vp themſelues againſte God, and to caſte foorth woordes at all aduenture. Dauid therefore perceyuing ſuch malapertneſſe and frowardneſſe in the worlde, ſayeth: Verye well, true it is that the creatures paſſe their boundes ſo far and with ſuch exceſſe, that God muſte needes bee blaſphemed and put too reproche, and his creatures become as his iudges.50 But yet for all that, he ſhall be found cleere. VVhen men haue grudged their fill againſt him: in the ende and at the knitting vppe, his rightuouſneſſe will appeare ſpight of their teeth. Then let vs not maruel though there be murmuring againſt the doctrine: for it muſt needes be ſo, and the holy ghoſt hath prophecied ſo beforehand, as we ſee: but let vs walke on in ſingleneſſe of mynde, and hold our ſelues cōtented with that which God declareth to vs concerning himſelf. Thus we ſee how we ought to practiſe the ſayde leſſon. And therwithall let vs hold faſt the comfort 60 that is giuen vs here, and let vs fence oure ſelues with it: that is to wit: that Sathan and all the wicked folke in the worlde may lifte vp themſelues againſt vs: but yet for all that, they muſt paſſe vnder the hand of God, and execute his will. And that ſhall bee perforce, ſpyte of their teethe: but yet it ſhall be ſo, bycauſe God hath ſoueraine preeminence ouer all the world, and as well the diuel as the wicked ſort are ſubiecte to him, and can do nothing without his conſent. And here we ſee, why it is ſayd againe, that Sathan appeared among the children of God before hym. For (as I haue declared heeretofore) Sathan ment not too diſguyze himſelfe thorough hypocriſie, that hee myghte intermeddle himſelfe among the Angels. But hee is fayne too appeare before God, to yeelde an accompt of his doings. Not that the thing is do one in ſome place certayne: but the Scripture ſpeaketh ſo, too applye it ſelfe too oure rudeneſſe, bycauſe wee conceiue not howe all thinges are preſente afore God, and that hee is of ſuche a power and preeminence, as nothing is hidde from him. VVhen this is vttered vnto vs, we muſt acknowledge that the Scripture applyeth it ſelfe to oure reaſon, and that it teacheth vs by ſuch meane as is moſt conuenient for vs, and moſte agreeable to our vnderſtanding. God therefore is lykened heere to a Prince that holdeth his Aſsyſes or court, whervnto all men muſte come before him, and there bee iudged. And thus yee ſee why it is ſayde, that vpon a certayne daye the Dyuell made hys apparance with the Angelles. Lette vs marke then, that lyke as God ſendeth his Angels to guyde vs, & to be miniſters of our welfare, ſo that they bee as it were his handes, and the inſtrumentes of his power to maynteine vs: ſo alſo on the contrarie part, he ſendeth the Diuell to vexe and torment vs. And he knoweth to what ende hee doth it. True it is that at the firſt we may well bee aſtoniſhed, when we ſee not the cauſe why God doth this or that. But whereby ſhall our faith be approued and tryed, if it be not by glorifying God, and that whereas we be at our wits end, yet neuertheleſſe we conclude, that all that euer proceedeth from God, is rightfull and iuſt, & that there is nothing but ſtedfaſtneſſe in all his wayes? If we be not thus mynded, howe ſhall our fayth be allowed? And ſurely this preſente ſtorie is a goodly inſtruction for vs in that behalfe. For vnleſſe wee conſider wherefore God intended to perſecute his ſeruant Iob: it will ſeeme to vs, that we haue good cauſe to complayne of him. How ſo? If God puniſhe wicked folke, it is well done, yea and in ſo doing we can not gayneſay him. But if a man walke in vprightneſſe and ſimplicitie, why dothe God delyuer him into Sathans hande? If a man ſaye, O hee dothe but permitte or ſuffer him onely: If Sathan were ſo at hys owne libertie (conſydering howe outrageous hee is) and that wee alſo were lefte vppe too the praye, ſhoulde wee not of neceſsitie bee ouerwhelmed at the firſt puſhe? But contrarywyſe, wee ſee howe it is Gods purpoſe to haue the pacience of his ſeruaunt made knowne by it. And althoughe hee haue other reaſons whiche are hidde from vs for a tyme, yea euen all oure lyfe long: yet muſte wee holde oure ſelues ſhort, and confeſſe, that all that he doth is good, yea though wee perceyue not too what ende hee doeth it. So then, albeit that wee ſee not neyther the Dyuels about vs, nor yet the Angels: yet muſt we aſſure our ſelues, that God ſendeth both the one and the other: verily too maintayne vs on the one ſyde, and too trouble vs [Page] on the other. And ſo it ſtandeth vs alwayes on hande too knowe, that God hath iuſt cauſe to chaſtize vs, and that if hee ouerwhelme vs a hundred tymes a daye, we be well worthie of it: and yet that as I haue ſayde alreadie, God hath not alwayes a reſpecte vnto that, when hee afflicteth vs: but that nowe and then it is his will that Satan ſhould torment vs ſo, to the intente that wee might obtayne victorie agaynſte him, and that our victorie ſhoulde bee ſo much the more honourable, as his aſſayling of vs hath ben more terrible. Alſo his meaning is to exerciſe vs by practiſe,10 to the intente wee maye ſtande in awe, and not take occaſion to aduaunce oure ſelues, nor to ouerſleepe oure ſelues in vayne ſelftruſt and preſumption, as we haue bene wont to doe. God then wakeneth vs in ſuch wyſe, as wee perceiue, that if we were not vphyld by hym, it woulde bee too our ſorowe, ſpecially if wee were not relieued, in ſo muche that it woulde bee our chaunce too fall and too ſtumble downe at euery blowe: and therefore that it is requiſite that God ſhould put his hande vnder vs, or elſe our falles woulde bee deadly. Therefore it is Gods will 20 that wee ſhould feele it. But aboue all, wee muſt vnderſtande, that the Angels haue a ſpeciall care of vs to guide vs, according as God hath appoynted them too bee miniſters of our welfare, and committed vs to their keeping. And hereby wee ſee why they are called powers and principalities. In the meane whyle the Diuelles ceaſſe not to turmoyle and deſtroye all thinges as neare as they can: which thing happeneth not without Gods will, howbeit, that it be done to the ende that wee ſhould bee wakened by them, and inured. with temptation and tryall, and too 30 the ende wee may haue ſo muche the greater and excellenter victorie when wee haue fought valiantly: and fynally, to the ende that Sathan may gayne nothing at oure hande, for ſo muche as wee bee garded with ſtrengthe from aboue to withſtande all his temptations. Lo what we haue briefly to beare in mynde concerning this ſentence. But for as much as this hath bin expounded already hereto fore, I will not ſtande vpon it, but briefly put you in remembraunce of that which hath bene touched. God demaundeth of Satan from whence he came, and Satan telleth 40 him he hath royled ouer the whole worlde, and hath made his vagaries and outleapes rounde about it. And as touching Iob, he asketh him, Haste thou not taken heede of my ſeruant Iob? Heerein the Scripture yet agayne applyeth it ſelfe to oure rawneſſe: for God hath no neede too aske Satan. All things (as I haue ſayde) are preſente wyth him: howbeit foraſmuche as we vnderſtande not that: it is for oure behoofe too haue ſome ſuche maner of ſpeeches as wee are better acquaynted with, and that GOD ſhoulde not ſhewe himſelfe ſuche a one as hee is in his 50 owne infinite Being: (for then ſhould wee bee ſwalowed vp) but ſuch as we may conceiue him, and ſuch as we may beare. And heerein wee ſee his great goodneſſe towardes vs, in that whereas wee bee not able to come vp vnto him, hee commeth downe vnto vs here, to the ende wee mighte knowe him, at leaſte wyſe ſo farre foorthe as is for oure profyte. For if wee ſhoulde preſume to enter intoo his greate Maieſtie, wee ſhoulde bee ouerwhelmed. If wee bee not able too looke vppon the Sunne, but oure eyes ſhall be dazeled: I praye you howe ſhall we beholde 60 the glorye of GOD in full perfecteneſſe? It is impoſsible for vs too doe it, tyll wee bee made newe againe: according as Sainct Iohn ſayeth that wee ſhall ſee him as he is, when wee be become lyke vnto him. In the meane while, lette vs be contented to be his children, and too have the grace of his adoption ſealed in oure heartes by the holie Ghoſte: and conſequently lette vs knowe him in the image wherein he ſheweth himſelfe vntoo vs. And thus muche as concerning that which hath bene touched, namely that (as Sainct Peter ſayeth) Sathan ceaſſeth not too goe aboute lyke a roaring Lyon whiche ſeeketh continually for a newe praye Seeing it is ſo, lette vs keepe good watche, and ſtande vpon our garde: For after Sainct Peter hath threatned vs in that wiſe: hee addeth, VVithſtand you ſtedfaſtly through faith. Hereby he ſheweth vs, that we muſt not be afrayd although Sathan haue ſuche a power, and that he be called the prince of the world: I ſay we neede not be afrayd that he ſhould ouerwhelme vs, ſo long as we be armed with faith. For we ſhall haue ſtrength inough, and we ſhall be ſure of the victorie, if we reſt vpon God, and leane vnto the grace of our Lorde Ieſus Chriſte, wherof mention is made in the tenth chapter of Iohn. The father (ſayeth hee) which hath put you into my hande, is ſtronger than all. Feare ye not that Satan ſhall ouercome his maker. For God hath put vs into the handes of oure Lord Ieſus Chriſt, to the intent that he ſhould be the good and faithfull keeper both of our ſoules and of our bodies. Therefore let vs reſt our ſelues vpon him: but yet let vs not ceaſſe to be ſtill ware and carefull. Suche as are negligent ſhall fynde them ſelues ouertaken at euerie blowe. For as for the ſureneſſe whiche wee haue in God, it maketh vs not dull, nor to forget our owne daungers, wherein wee bee: but only vpholdeth vs that wee quayle not in fyghting. But as for them that are drouzie and flatter themſelues: they deſpiſe Gods ayde and relief. Our Lord ſayth, I will hold you vp, be not afrayde: for although Satan gyue charge vpon you wyth thundring aſſaultes, and that it ſeemeth to you that all ſhall goe too wrecke: yet ſhall ye be ſafe vnder me, and vnder my hande. But when he ſayth ſo, his meaning is not that men ſhoulde preſume vpon themſelues and goe no further: but contrariwiſe he ſayeth, Come too mee, retire yourſelues vnder my protection, that I maye bee your for treſſe againſt them that deuiſe myſchiefe towardes you: and ſyth we fynd our ſelues aſſayled of ſo many enemies, it behoueth vs ſo much the more to knowe what great neede wee haue of Gods helpe, and that when we be vnder his protection, wee are ſure, that neyther Sathau nor all the wicked menne in the worlde, can bring that thing aboute whiche they haue enterpriſed agaynſt vs. Let vs marke then howe the diuell is painted out liuely vnto vs, and that when the holie ghoſt ſayeth, that hee ceaſſeth not to keepe his courſes and circuites about the earth, it ſtandeth vs on hande to keepe always ſure watch, and to be euermore awake of purpoſe to pray vnto God, and too haue our recourſe vnto him, and alſo to arme our ſelues more and more with faith, that we may enter into the fielde of battell to fyght couragiouſly, vntill ſuche time as God graunte vs to enioye the victorie that he hath promiſed vs. And whereas it is ſayde heere of Iob, that God queſtioned with Sathan about him ſpecially: it is a token (as I haue declared alreadie) that euen in thoſe dayes hee had very fewe fellowes that ſerued God [Page] purely. And heere we ſee why it is preciſely ſayde, that hee withdrewe himſelfe from euill. For all was full of corruption, and it was nothing elſe but an ouerflowing of iniquity. If there had bene good ſtore of rightuous menne in the world, and that Iob had had many like himſelfe, that had giuen themſelues to ſerue God as hee did: God had not ſpoken of that one man alone: but heere it is ſayde expreſſely of Iob, Hee hath not his matche or his lyke. By this then wee bee warned, not to marre our ſelues when wee bee among wicked perſons: and that though wee ſee 10 the whole worlde ſette vpon miſchiefe, and turned vpſide downe, wee muſt not take example thereat, to ſuffer oure ſelues to be caried away, but keepe vs ſtill in right obedience vnder the guidance of God, beſeching him to ſtrengthen vs with his holie ſpirite, that our heeles be not tripped vp by the ſtumblingblockes which wee ſee, and which the Diuell caſteth afore vs to thruſte vs out of our waye. Seing then that Iob liued after that ſort in all ſoundneſſe, notwithſtanding that all the corruptions of the world wer rife at that time (for all was corrupted:) Let vs mark, that 20 although things be neuer ſo farre out of order, wee muſt not giue our ſelues libertie to doe euil: but wee muſte haue an eye vnto God, and bee throughly ſetled in him, and walke as it were in his preſence. For wee ſee what recorde was giuen to the holie fathers that liued rightuouſly: that is to wit, that they regarded not what men did, to ſaye, I ſhall haue leaue to do as much as they, I will bee no better than my neybours: but they could ſaye: Beholde, God ſeeth vs howe wee walke in this worlde, and therefore we muſt behaue our ſelues as if we were before 30 him, and we muſte haue our eyes faſtned and ſettled vpon him. I haue tolde you heretofore what the qualities and tytles importe whiche God gyueth here vnto Iob: namely, that firſte hee had the ſayde ſubſtantialneſſe or ſoundneſſe of hearte, for that is the true foundation wherevpon wee muſt grounde our ſelues. Admit wee haue all the vertues of the worlde, ſo as wee bee prayſed and honoured of all men, and that wee ſeeme to bee very Angels: yet ſhal all our whole life be but dung and ſtark filthineſſe before God, vnleſſe the ſayd fountaine of the heart be pure 40 and cleane: for according therevnto ſhall our workes bee eſteemed. Therfore let euery man enter into himſelfe, and ſearche his owne conſcience: for we may be wel liked of men, & almē may be wel contented with vs, yea and they maye clappe their handes at vs: and yet wee ſhall be neuertheleſſe curſſed afore God, if there be any hypocriſie in our hearts: or if we be not purged cleane from all diſsimulation, ſo as there may bee no doubleneſſe in vs, nor two heartes at once, as the Scripture ſayeth in an other place. Nowe when we be ſo mynded to ſerue God: our 50 lyfe alſo will be anſwerable therevnto, and we ſhall walke as it becommeth vs. VVe ſee diuers that woulde fayne bee taken for the ryghtuouſeſt folke in the worlde. But what? their verie life ſheweth the contrarie: They are menne of ſo good behauioure, as it is a woonder too ſee them: yea with full mouth. But with full eyes, with full eares, full feete, and full handes, they bee fullye Dyuelles incarnate, and deadely▪ plagues too infecte the whole worlde. So then, let vs marke well▪ that the ſayd ſoundneſſe muſte bee matched with honeſtie and vpright dealyng,60 ſo as wee maye bee conuerſante among menne, without anoying anye man: indeuoring too helpe oure neybours, and ſhewing the friendlineſſe which God commaundeth vs. Here we ſee wherein we ſhewe our ſoundneſſe: and this is the true toucheſtone whereby God proueth vs. Like as golde is tryed either by the touchſtone, or in the furnace: euen ſo our ſoundhartedneſſe ſheweth it ſelfe by our honeſt and vpright dealing, when wee lyue among men without annoying them, and without deſire to drawe other mennes goodes vnto vs, beeing voyde of erueltie, voyde of pryde, aud voyde of vaynegloriouſneſſe: And, contrarywiſe beeyng courtuouſe too helpe euerie man, pitifull too ſuccoure ſuche are in neceſsitie, and diligente too imploye our ſelues according to the abilitie that God gyueth vs. And like as it behooueth vs to walke vprightly and faithfully with our neighbours: ſo behoueth it vs alſo to feare God. For it were no reaſon that men ſhould haue their right and dutie, and that God in the meane while ſhould go without his. For it is he that we muſt begin at, according as he is higheſt in degree. So then we muſt in ſuch wiſe apply our ſelues to the ſeruing of oure neighboures, as in the meane time God bee not forgotten. And this is a thing well worth the marking. For ſomtimes ſhal we ſee an outward coūtenance of vertue in men, ſo as a man would ſaye, they bee Petie Angelles, and no man can fynde faulte with them: But what for that? They regard not God, but rather deſpize him. Therefore it is not without cauſe that God purpoſing heere to commende his ſeruante Iob, matcheth theſe two things together, namely that he had liued vprightly among men, and alſo that he had the ſayde deuoutneſſe, that is too witte, a true mynde too worſhip the liuing God. And yet for all this, he dwelled here in the worlde among many corruptions. Now if we conſider the ſoundneſſe wherein he lyued: we be ouerlazie but if we reſiſt all the euils wherewith we be inuironed. It is ſayde, that Iob withdrewe him ſelfe from euill: and therefore let vs not thinke to ſerue God without trouble, for wee ſhall be prouoked to doe euill on all ſides. How then ſhall we walke as it becommeth vs. It behoueth vs to indeuer to withdraw our ſelues from euill, yea euen from the euill that is within vs. If the euill were but neere vnto vs, yet woulde it ſtande vs on hand to be heedefull in withdrawing our ſelues: for if we ſmell any ſtinche, in continently we turne awaye our face. And I pray you when Satan ſeeketh to poyſon vs, and all is full of infection, haue wee not good cauſe to withdrawe oure ſelues? But (as I ſayde) the euill is within vs, it is as a burning ouen: and looke howe many wicked luſtes there bee to carye vs awaye: ſo many aduerſaries are there too the will of God. All the whole nature of man (ſayth Sainct Paule) is nothing elſe but enmitie agaynſt God. Therefore it behoueth vs to be the more carefull to put this doctrine here in vre, that is to wit, of withdrawing oure ſelues from euill. And howe ſhall we withdrawe oure ſelues? Firſte of all let vs take heede of oure ſelues, and of our wicked affections, which ſerue to turne vs aſide from God. Then afterwarde let vs beware of leude perſons, who are as it were fyrebrandes to ſet the miſchiefe more on fyre: and theſe are mortall plagues. Nowe then, when wee ſee ſo muche iniquitie, ſo muche looſeneſſe, and ſo muche outrage in the worlde, that vices haue their full ſcope▪ what is to bee done? Let vs withdrawe our ſelues, and lette vs [Page] ſhunne occaſion, according alſo as Sainct Paule alledgeth the ſame recorde, ſaying: VVithdrawe your ſelues, and [...]ee farre from Babylon, you that carrie the Lordes veſſels. Hereby Paule meaneth, that after we be once baptized in the name of our Lorde Ieſus Chriſte, it behoueth vs to bee holie both in body and mynde, and to bee gyuen wholly vnto God, and dedicated to his ſeruice: whiche thing can not bee doone, but by withdrawing oure ſelues from the defylementes that maye corrupt vs. So then lette vs eſchue occaſions of euill. And when wee ſee the 10 worlde ſo ouerflowed with all vice, let vs aduiſedly withdraw our ſelues, and faſten our eyes vpon God, who maketh vs holy. And nowe oure Lorde addeth a tytle which hee vſed not afore: that Iob kepte ſtill his ſoundneſſe. Herein oure Lorde commendeth his conſtancie, whiche was not apparant vntill ſuch time as hee had beene wounded to the quicke. Iob had heretofore bene a man that feared God, hee had bene ſounde, hee had had the ſayde ſubſtancialneſſe that I ſpake of, and hee had had the foreſayde honeſt and vpright dealing in his conuerſation with 20 his neyghbours. Truely it was verye much for hym too haue ſo many goodly vertues: but yet it was not knowne that he had ſuch conſtancie in him, as to holde out in his ſoundneſſe. But nowe is Iob bereft of all his goodes, and hee hath loſte his children: and yet for all that hee bliſſeth the name of God, acknowledging that hee ought too liue vnder condition that if God giue him goodes too vſe, and afterwarde take them from him againe, hee ought to prepare himſelfe too nakedneſſe and myſerie, and not kicke againſt him that hathe all power and authoritie.30 Lo heere the inuincible conſtancie that was knowne too bee in Iob, whiche heeretofore had had no ſuche tryall. And heereby wee ſee, that it is neceſſarie for vs to be▪ afflicted, and that although wee fynd it harde and paynefull at the firſt ſighte, yet is it behoouefull for vs. And why ſo? For wee thinke not vpon Gods helpe, as becommeth vs, vntill wee haue trauelled thorough many daungers, and that it hath bene our chaunce to get the vpper hande ouer all temptations. So then▪ lette vs marke well, that lyke as God hath told vs, that Iob kept ſtil his ſoūdneſſe, notwithſtanding that he had ben ſore perſecuted: ſo alſo muſt we paſſe by the ſame gate: that is to wit, we muſt be in continuall readyneſſe to ſerue God, and to giue oure ſelues wholly vnto him, notwithſtanding that wee bee tryed in diuers ſortes. And wherefore? Euen to holde ſtill oure ſoundneſſe. VVe ſee then howe it is needefull that euerie one of vs ſhould be ſo exerciſed, to the ende that on the one ſyde wee may knowe what neede wee haue of Gods helpe: and that on the other ſyde our ſay the maye be the better tryed, and the power of the holie Ghoſt ſhewe and vtter it ſelfe the better in vs, by getting the vpper hande in the temptations and battelles, that are put vnto vs by Satan. God then graunt vs to bee armed aforehande with the ſayde heauenly vertue [of conſtancie] to wythſtande all incounters vntill we haue the full victorie, when wee ſhall be gathered into the ouerlaſting reſt of the heauenly kingdome.

But let vs caſt our ſelues downe in the preſence of our good God, with acknowledgement of our faultes, beſeeching him to make vs feele them better, to the intent that in crauing pardon at his hande, wee may be rightfull ſory and diſpleaſed with oure ſelues for them, and that therewithall wee may bee ſo foreſtrengthened by him, and by his holy ſpirite, as the diuell may not be able to gayne any thing at our handes, but that wee may get victorie againſt him, againſt the whole worlde, and againſt all oure fleſhly affections. And ſo let vs all ſaye, Almightie God and our heauenly Father. &c.

The ninth Sermon, which is the ſecond vpon the ſecond Chapter.

7 Satan vvent out from the preſence of the Lorde, and ſmote Iob vvith an euill ſore from the ſole of his foote to the crovvne of his head.

8 Then tooke he a potſherd to ſcrape himſelfe and he ſate him dovvne in the duſte.

9 And his vvife ſayde vnto him, doſt thou yet holde ſtill thy ſingleneſſe? Bliſſe God and die.

10 He anſvvered hir, Thou ſpeakeſt like a fooliſhe vvoman. VVee haue receyued good of the Lord, and ſhall vve not receiue euill? In all this Iob ſinned not vvith his lippes.

WE haue to marke heere, that whē God hath withdrawne his hande from vs, wee muſt prepare oure ſelues too ſuffer muche greater miſeries than wee haue eſcaped.50 For we ſee after what maner god proceedeth, when hee afflicteth his ſeruantes. If they be but Nouices, ſo as they bee not acquainted with the ſuffering of aduerſitie, he ſpareth them, like as wee would not laye ſo great a burthen vpon a litle chyld, as vpō a man. God then hath a regarde of our ableneſſe to beare, and according as we be practized with the induring of troubles, ſo ſendeth he them to vs ſmaller or greater. But when we be once as it were inured with them, then may he the better lay full 60 lode vpon vs: for hee hath alſo giuen vs wherewith to beare it out. And we ſee how he ſpeaketh to Peter, ſaying that at ſuch time as he was yong, he was lefte at his owne eaſe and reſt: but when thou art olde (ſayth hee) an other ſhal gird thee, thou ſhalt be tyed and bound, and thou ſhalt be haled whither thou wouldeſt not. VVe ſee then what a regarde God hath to hold vs vp, while we be yet tender: and that afterward when he hath made vs ſtrong, hee ſendeth vs more greeuous and heauie afflictions, for as much as vſe ought to haue ſtrengthened vs alreadie aforehand. This hath bene ſhewed in the perſon of Iob, to the ende that euery of vs might receiue inſtruction by it for hymſelfe. Right harde things were they vnto Iob, that he was ſpoyled of his goods, that he loſt his children, and that hee was brought to pouertie: But it was an other manner of thing when Satan ſmote him in his body, ſo as he was full of paynefull botches, whereof a man coulde not tell the [Page] kinde, ſauing that it was as one whole Leproſie: yea and the holy ſcripture ſheweth vs, that of neceſsitie the diſeaſe muſt needes haue bin extreme. Lo how he is heere, as it were, caſt out of mens company: euen he who had heretofore bene honored of all men, is heere now as a rotten carion, in ſo muche as hee is like to fall in peeces (as yee would ſay) in his owne ſtinch, and to endure the extremeſt payne in the world: for ſuche ſores coulde not bee without great burning, which tormented him euen to the vttermoſt. Then ſee we heere, that this later miſerie was 10 farre more exceſsiue than all the miſeries that had happened vnto him afore. And this is it that Satan mente alſo, when he ſayde▪ yea, will not a man alwayes quitte skinne for skinne? or will he not giue his owne childe for hys raunſome, ſo he may ſcape him ſelfe? He that hath ſaued his owne life, thinkes ſtill he hath gayned muche, and although he haue loſt all, yet hath he wherewith to comfort him ſelfe, and to aſſuage his ſorrowe. Beholde the ſuttleneſſe of Satan, which hee groundeth vppon the nature of man. Truely thys poynte was not founde in Iob: but yet 20 the caſe ſo ſtandeth, as all of vs are enclyned to be of that mind: namely that our lyfe is ſo precious vnto vs, as it is more eaſie for vs to beare all the reſidue, than the miſchaunces that light vpon our owne perſons. But ſo the caſe ſtandeth, that we ſee heere an inuincible conſtancie in the ſeruant of God. For as he continued in hys ſoundneſſe when God puniſhed him in his goodes and children: So alſo did he the like when he was perſecuted ſo roughly in his body, that hee had not one whole place in it, but was full of matter, and in extreme greefe and torments:30 but how ſoeuer the world went, he ceaſſed not to bleſſe God. Then if God graunt vs to eſcape ſome one inconuenience, let vs followe the counſell that I haue gyuen afore, and learne too diſpoſe our ſelues too the ſuffering of three or foure moe, whyche ſhall bee greater and exceſsiuer than the firſte. And it is good reaſon that GOD ſhoulde encreaſe the weighte of oure burden, according too the ſtrength that he hath inabled vs withall. For in ſo doing, hee hath an eye to oure welfare. Specially it behoueth vs to marke well this circumſtance,40 that Iob had not any long reſpite betweene the continuall growing of his miſeries vppon hym. God do the often-times gyue vs ſome reſpite, that when hee hath tryed our pacience by ſome aduerſitie, wee may haue layſure to take breath agayne, and to aſſuage the griefe and heauineſſe that wee haue endured, and then afterwarde God ſendeth vs ſome other heartſore: but heere hee layd on ſtroke vpon ſtroke. For aſſoone as Iob had bene viſited after one ſorte in hys goodes, wee ſee him afflicted immediatly in another. VVhen the robbers had made cleane 50 riddaunce of all his great cattell, the lightning came from heauen too conſume the reſt: His children dyed, as if the hande of God had bene their enemie, and by and by after he was plagued in hys owne perſon. Heere was inoughe too haue ouerwhelmed Iob, notwithſtanding that he had a wonderfull ſtoutneſſe in him. But it was Gods wyll to worke after ſuche a manner in hym, too the intente that euery one of vs when wee bee afflicted, ſhoulde conſider that God ceaſſeth not too bee our father ſtill. For hee neuer forſooke his ſeruaunt Iob, althoughe hee 60 were come too ſuehe extremities. And when wee ſuffer but the one halfe, yea or the tenthe parte of that whyche he endured: ſhall wee bee excuſed if we murmure? Nay rather, haue wee not cauſe too thanke God for regarding of oure infirmitie, when hee puniſheth vs but according too that whyche he ſeeth vs able too endure? And what letteth that wee ſhoulde not bee afflicted as much as Iob? Is it for that God hathe not ſo muche authoritie ouer vs? or is it for that Satan is become more gentle nowe a dayes? VVe bee ſure that the rage of our mortall enemie Satan is the ſelfe ſame it was, and that hee is of the ſame mynde ſtill that hee was then, and that he keepeth ſtill his accuſtomed nature, that is too witte, to bee as a Lyon roaring with open mouthe to ſwallowe vs vp. If God gyue hym the brydle, wee bee ſure we ſhall endure as muche or more than Iob. But our afflictions are meane and ſweete, if a man compare them with the afflictions that are ſpoken of heere. Therfore let vs conclude, that God ſheweth hymſelfe curteous and very pitifull towardes vs, ſeeing we be chaſtized ſo gently at his hande, and that hee keepeth ſuche a meaſure as we bee not racked too the vttermoſt, nor he vſeth ſo greate and exceſsiue rigoure as wee ſee heere in the perſon of Iob. Furthermore it is heere ſhewed vs, howe men oughte too renounce themſelues, that they may gyue them ſelues wholly ouer vnto God. But as long as a man ſtandeth in his owne conceyte (yea euen though hee bee well accuſtomed to ſerue God,) it can not bee but hee ſhall rather goe backward than forwarde. For proofe whereof, hee that ſtandeth in hys owne conceyte, delighteth alſo in his owne pleaſures, and in his owne eaſe, and hee deſireth to haue all his owne commodities, and all that his luſt leadeth him to. But God meaneth too handle vs cleane contrarywiſe? How is that? Is it for that God delighteth to trouble vs? No: but bycauſe it is behoofefull for vs to be ſo tamed and brought lowe that we may ſhewe the ſubiection which wee oughte to yeelde vnto God. If God ſhould frame himſelfe to our will in the things that he ſendeth vpon vs: a man could not well diſcerne what it were to be obedient. But when he handleth vs cleane contrary to our appetite, and that we bee ſo ſubiect vnto him as we holde all our affections vnder hys brydle, to the ende to frame ourſelues to his lure and too yeelde him the honor of gouerning vs, yea euen after hys owne good will as he liſteth to diſpoſe of vs: therein wee ſhewe that we are obedient to him. Thus we ſee what is declared to vs in this text. And we ſee how Iob is fayne to fighte againſt all hys owne affections, to bereeue hymſelfe of them, and to hold himſelfe as a priſoner▪ for otherwyſe hee ſhoulde leape out of his boundes, he ſhould lift vp himſelfe againſt God, or at leaſtwiſe hee ſhoulde fall intoo ſuch anger, as hee ſhoulde do nothing but ſtorme within himſelfe, ſo that God ſhoulde haue nother credite nor ſuperioritie in him. Then let vs take example at Iob, to reſiſt all our affections and to bring them vnderfoote, if we intende to ſerue God. For it is impoſsible that hee ſhould haue the ful vſe of vs til we become to that point: that is to witte, till wee renounce ourſelues, and that we ſet not ſo much ſtore by oure lyfe, but wee can better finde in our hartes to yeelde our ſelues ſubiect too hym whoſe wee are, and too whome it becommeth vs to dedicate our lyfe, than to be ſo giuen to our owne commoditie [Page] and eaſe. True it is that we may well deſire God too aſsiſt vs and to ſende vs what ſo euer is meete for vs. But▪ yet therewithall wee muſt holde vs at this ſtay: namely that hee may do what he knoweth to be good: and that though it be agaynſt our appetite, yet hee will graunt vs grace to frame our ſelues vnto him, and too folow hym throughout whither ſoeuer hee call vs. And that is the thing which we haue to practiſe all the time of our lyfe. VVhen a trade, occupation or handicraft is hard, we muſt haue the more time to learne it, and it hath the more cunning 10 belonging to it. This leſſon here is hard for vs too learne, yea and ouerhard (ſay I) for vs to put in vre. True it is that we can well ynough confeſſe, how it is good reaſon that God ſhould bee chiefe Mayſter and reygne ouer vs, and that wee ſhould not ſtriue againſt him: but when it commeth to the deede doing, there be very fewe that demeane themſelues thereafter. Therefore let vs all the time of our lyfe learne to remember the ſayd leſſon and to inure our ſelues to it, vntill we haue profited in it as we haue neede to do. But for aſmuch as it ſhall bee handled 20 more at large heereafter: now I will no more but glaunce at the thinges as I paſſe by them. Lette vs come to that which is added in the text: that is too witte, that Iobs wife commeth to him to prouoke him too deſpayre. Howe nowe? (ſayeth ſhe) Continueſt thou yet ſtill in thy ſingleneſſe? Bliſſe God and dye. The Diuell findeth meanes ynow to incomber vs, without hauing any bellowes to quicken vp the fire. For wee know there is ſo great ſturdineſſe in our nature, as it is pitie to ſee it. In ſteade of quiet ſubmitting of our ſelues vntoo God and 30 vnto his holie ſpirit and will as we ought to do, wee conceyue wandering imaginations, and there is not any of vs all, which hath not as it were a whole ſtorehouſe full of ſuch dotages in his brayne, where through he is as it were made drunken, according as we knowe that all the luſtes of our fleſhe are enemies againſt God. So then, there is none of vs which ouerſhooteth not himſelfe, though wee haue no intycers to prouoke vs agaynſt God, or to drawe vs vnto deſpayre. To be ſhort, though Satan take no inſtrumentes without vs to deceyue vs withall: hee ſhall 40 finde ynow within our owne perſons. Our enemies are already within vs. For (as I haue ſayd) all our wauering fancies, are vtter enemies to God: and all our affections are armed agaynſt him, to make vs ſtriue againſt his puniſhments when he ſendeth them vnto vs. Therefore it was a dubble warre vnto Iob, when beſides the poſsibilitie of being tempted in himſelfe, hys owne wife prouoked him to deſpaire: for that was the full meaſure of al miſerie. But God permitteth it to happen to his faithful ones, and that ineſpecially when hee purpoſeth to trye them 50 to the quicke. And this lighted not vpon Iob alone. But wee ſee it moſt of all in Dauid: yea and wee ſee it alſo in our Lorde Ieſus Chryſte. Beholde heere two mirroures wherein God mente to repreſente the ſaid kind of temptation vnto vs. For one of the greeuouſeſt complaintes that Dauid maketh, is that he was mocked, for puttyng hys truſt in God, in ſomuche as hee became a laughingſtocke to euery man, and men bleared out their tungs at him ſaying: O ſee la, he bare himſelfe in hand that he ſate in Gods lappe: he called him his protector, his buckler,60 and his fortreſſe: he bragged of his calling vpon hym, and of his reſorting to him for refuge: and too bee ſhorte, it ſeemed that God ſhoulde neuer haue forſaken hym▪ and now a man may ſee howe hee hath eſteemed him. All the miſeries that Dauid endured, were not ſo hard to diſgeſt, ne wounded him ſo deadly, as theſe reproches that men offered hym. And verely Satan ſeeth how he holdeth vs as it were by the throte, when hee hath once wonne thys poynte at oure handes. For hee ſtandeth not skanning whether hee may pricke vs and wounde vs in the arme, or in the legge: but hee commeth righte to the hearte, and to the throate of vs when hee hathe once doone ſo muche, that wicked folke fall a mocking of vs, as thoughe wee hadde truſted to God in vayne, and were diſappointed of the hope that were wayted for at hys hande. VVe ſee then that our faythe goeth too vtter wrecke, if wee gyue place to any ſuche temptation. And looke what befell vntoo Dauid, the ſame was accompliſhed in oure Lord Ieſus Chryſte. Therefore it behoueth vs who are hys members, too bee faſhioned lyke vnto hym, and that the ſame likeneſſe be fulfilled in our perſons, and that we put our ſelues in a readineſſe to reſiſt when we indure aduerſities, and when wicked perſons come too ſting vs by ſcoffing at our faith, of purpoſe to caſt vs intoo ſuch deſpayre; as our hartes myght miſgyue vs that God is agaynſte vs, and that we be cut ſhort of the truſt that wee repoſed in him, when we finde not the ſuccoure that wee looked for at his hande. Let vs arme ourſelues agaynſte ſuche▪ temptation, that we quayle not vnder it. True it is (as I haue erſt ſayde) that it is a right harde temptation to ouercome: but we ſee what is written heere of Iob. Is not he that vphild him, ſtrong ynough too helpe vs alſo, that we may not quayle? Neuertheleſſe we haue heere an example, how that after Satan hath tormented vs and that wee haue bene viſited bothe in body and goodes and in all things els: to knit vp the matter withall, wee muſte bee fayne to bee mocked, and to haue our fayth aſſaulted. And thys cannot bee done, but the name of God muſt bee blaſphemed: and therefore wee muſte needes bee grieued and ſorie at the heart, when that happeneth. For when the vnfaythfull skorne vs as reiected of God, they blame him of vntruthe as thoughe hee had beguyled vs▪ and therefore it muſte needes greeue vs and torment vs. But how ſoeuer the worlde goe, let vs not faynte for all that: but let vs call too remembrance what hathe happened vntoo Iob and vntoo Dauid, and what Ieſus Chryſte hath ſhewed vs, to the ende wee may not thinke it ſtraunge if wee bee faſhioned like vnto his image. For heere wee ſee vpon what condition God hath greffed vs into the body of his ſonne, ſo as he is the generall patrone of all the faythfull, as Saincte Paule declareth in the .viij. too the Romanes. But let vs nowe conſider what is imported in the ſayde temptation, which Iobs wyfe bringeth, ſaying: Dost thou yet hold ſtill thy ſingleneſſe? As if ſhe had ſaid, what gayneſt thou by ſeruing God? For thyne intent in ſeruing him, hath bene to bee ſupported by him, that hee ſhoulde haue lyked well of thee, and that hee ſhoulde haue ſhewed by his dooyngs that hee is thy father: and thou ſeeſt howe hee is an enemie to thee, and perſecuteth thee. So then thy ſoundneſſe booteth thee nothing at all. Lo heere what hir concluſion is: As concerning that whyche followeth, namely Bliſſe God and [Page] dye: it is expounded in diuers maners. For we haue ſeene how this word Bliſſe, is ſomtimes taken to Curſe. And that cuſtome, (that is to ſaye, that manner of ſpeaking) ſerueth to teach vs to deteſt blaſphemie againſte God, as a thing that ought not to be named. Then are we done to vnderſtand that to grudge againſte God, or to ſpite him, or too caſt foorth any words that may ſound to his diſhonor, is ſo deteſtable a thing, as we muſt euen ſhudder and quake at it: according as wee ſee that when Sainct Paule ſpeaketh againſt whoredome and other villainous looſeneſſe,10 and againſt gluttonie and robberie: let them not (ſayth he) be once named among you. And therefore ſome expounde this ſentence thus: Bliſſe the Lord, that is to ſaye, prouoke God to anger, and then thou dyeſt for it: reuenge thy ſelfe on him once ere thou dye: for thou ſeeſt well inough that he hath deceyued thee. And it is not to be douted but this woman here was an inſtrument of Sathan, and therefore it is not too bee maruelled though ſhe bee as a Sheediuell, or as a feend of hell, to ſette Iob in ſuch a rage, as he ſhoulde lift vp himſelfe againſt God, and fall to ruſhing 20 againſt his maieſtie. But if the matter bee throughly conſidered, the naturall meaning of it is this rather: Bliſſe God and dye: that is to ſay, well mayſt thou perſiſt to bliſſe God as much as thou wilt: but when thou haſt all done, thou ſhalt gayne nothing by it, it is but loſt labour: thou muſt be fayne to die, do what thou canſt: it is fully determined that it ſhall be ſo: for thou ſeeſt that God hath not heard thy prayers, whether thou glorifye him or not: it is all one: none of this ſhall come at heauen: therefore thou haſt ſpunne a fayre threde in humbling thy ſelfe afore 30 God: nay, ſith thou muſt dye lyke a poore forlorne caitife, looke not that God ſhould be appeaſed towards thee, nor that his wrathe ſhould be aſſuaged, thou muſt needes paſſe through it. True it is that the ſenſe commes continually all to one poynte: and therefore it behoueth me not too ſtande greatlye vpon the wordes. For the principall point is too haue ſuche doctrine, as the holy Ghoſt giueth vs. For the firſt poynte, and without any difficultie, (as the words themſelues conteyne) it is certayne that the marke whereat Iobs wyfe ſhotte, was too dryue him to deſpayre,40 to the ende hee ſhoulde haue fretted and chafed againſte God, and haue loſte his whole vnderſtanding, and in ſtede of bliſsing of God as he had earſt done, haue prouoked him to wrath, and finally haue flinged himſelfe ouer al the fieldes lyke a wood beaſte. And heere we haue to conſider throughly, what is ſayd of Iob: for it is a common inſtruction for all the faithfull. Therefore let vs beare it well away, and apply it to our owne vſe. True it is that this ſaying heere, came out of a womans mouth: But how many are there to be found, that will ſay the lyke at thys 50 daye? It is the ordinarie cuſtome of the world, For wee ſerue not God (now adayes) but by indenture as they ſay. Yea and men themſelues are not aſhamed too confeſſe their owne vnbeleefe by their prouerbes. They ſay a man ſhould not truſt ſo much to the boughes, as to let goe hys holde of the body of the tree, which is as much to ſay as they muſt not truſt altogither vnto God. VVherevntoo tend theſe things, but to ſhewe that wee yeeld no honor vntoo God? But wee conceiue them accordingly as the things themſelues import. If God doo vs good, peraduenture 60 it may ſo be that we will ſhewe how we be beholden to him. But if he handle vs amiſſe, incontinently it is at our tungs end to ſay: To what purpoſe do wee ouerlabour our ſelues? Alſo let vs marke well, that if Iob were tempted and prouoked by his owne wyfe: Satan ſhal haue ſtore of vnderminers in theſe dayes to leade vs intoo lyke temptatiō, if we be not armed and fenced to reſiſt it. Thus we ſee then what we haue to doo. Beſides this, if it happen that the wicked come not to pricke vs forward after that manner: yet it may be that euen they which haue profited moſt in Gods ſchole, may conceyue ſuch imaginations of themſelues. VVe ſee how euen Dauid confeſſeth of himſelfe, that he had ſtoode as it were vpon yce, and thought he ſhould haue ſlyded when he entred intoo that diſcourſe with himſelfe, and ſaw how the wicked ſort were oftentimes too well intreated, ſo as they glutted themſelues with the pleaſures of this world, and pyned not away as the good men do: and that on the contrarye part, the poore faithfull ones drinke here of the water of ſorow, ſo as God ceaſſeth not too puniſh them. VVherefore he proteſteth, that in the ende hee came to ſay, And what? Then, that I haue indeuored too haue cleane and pure hands, is it any better than loſte time? is it not an vnprofitable labour? Dauid confeſſeth that he was encombred with ſuch a temptation: not that he was ouerthrowē in it, but for that it came before him and hee reſiſted it ſtedfaſtly. So then let vs marke, that when the diuell bringeth ſuch matches to ſet vs the more on fire agaynſte God in our afflictions, we muſt not giue eare to him, leaſt he entrap vs: and therefore that we muſt bethinke vs of this leſſon a long time aforehand, whiche ſerueth to gyue vs victorie againſt ſuche encounters. And here we ſee wherefore it is ſayd in Eſay, Say ye, there is a reward for the rightuous. That is to ſaye, conclude you ſo with your ſelues. VVhen you ſee all things ſo confounded, as it may ſeeme that all order is turned vpſide downe, and that God fauoreth the wicked, and hateth the godly, or rather that Fortune beareth all the ſway, and that God is a ſleepe in heauen, and gouerneth no more the things here beneath: yet muſt you alwayes aſſure your ſelues of this, that the rightuous ſhall reape the frute of their labours. So then it is true that there can not be a worſe temptation, than too thinke that wee loſe our labour in ſeruing God, and in prayſing his name, and in holding our ſelues vnder hym. And therefore it behoueth vs to be fully perſwaded, that God will in no wiſe diſappoint thoſe that honour and ſerue him. If we haue not this opinion: it is impoſsible that euer we ſhould haue the leaſt deſire that can bee in the world, to giue our ſelues vnto God. If wee imagin that God turneth his backe vpon vs, that hee makes a ſporte to ſee vs turmoyle ſo here below that hee ſhutteth hys eyes, and that it is but loſt time to walke in all carefulnes: who is he that can bende himſelfe to do well? Now then, foraſmuch as it behoueth thoſe that ſerue God and come neereſt vntoo hym, too bee fully reſolued, that hee rewardeth thoſe that feare him: we ſee that the woorſt and deadlieſt temptation that Satan can trumpe in our way, is when he beares vs in hand, that we doo but loſe tyme, when wee praye vntoo God, and make our recourſe vntoo him. And ſo much the more muſt wee be watchfull againſte ſuch temptations, as we perceiue them to bee ſo wicked and daungerous. Herewithall let vs beare in [Page] mynd, that it behoueth vs to be ready fenced againſte the greateſt freendes that we haue. The cace is ſo heere, as I may yeeld nother to my wyfe, nor to my neighbour ſimply, no nor euen to him whome I truſt beſt. For our linking one with another muſt be ſuch as wee alwayes haue regard of God, and that the bond of our cōcord and frēdſhip proceede from him. Alſo let vs remember, that if a man haue a diuell in his houſe too diſquiet him, or if hee haue two or three: ſo much the more neede hath hee too ſtande vpon his gard: and it may in no wiſe ſerue to excuſe 10 them for ſetting themſelues in a chafe againſt God. For it declareth vnto vs that wee muſt gard our ſelues on all ſydes. And why ſo? for Satan oure mortall enimie is ouerwilye, he ſpieth on what ſide he may beſt enter, and if there be any feeble place, there will he make a breach. And the eaſieſt entrance that he hath into vs, is by the loue that the husbande beareth too the wife, and a ſingular freend vnto him that he truſteth. Satan ſees well ynough that we gyue way to ſuch manner of perſons, and therefore he laboreth the more earneſtly too ſerue hys owne 20 turne by them againſt vs. Yet muſt not this diminiſhe the frendſhips that are good and godly: but the husband muſt pray God, that he ſuffer not his wife to be as a firebronde of hell, to kindle the fire of impacience, or of diſtruſt in him, to prouoke him to blaſpheme. Alſo it behoueth the wife to pray God, that hir husband may guide hir as is cō uenient, and be alwayes able to inſtructe hir aright as hir head and ſuperioure. And moreouer when God hath gyuen vs freends and acquaintance, we muſt pray hym that they may ſerue all to hys honoure, ſo as eche of vs maye 30 further other in the way of ſaluation, and not entice one another vnto wickedneſſe. Thus we ſee what we haue to do in the firſte poynte: and conſequently, let vs aduiſe our ſelues well, that euery one of them, both wiues and huſbands, freends and kinſfolke, may helpe vs to ſerue God, and that wee our ſelues may ame alwayes at that marke: ſpecially whē we ſee that God dwelleth in them, and that he vſeth them as his owne hands to guide vs withall. But if a freend, or a kinſman, or a wife go about to driue vs to deſpaire: then out of all peraduenture wee muſt renounce 40 them all, for God muſt bee preferred, and our frendſhip muſt begin at him, and leuell at him, as at their true mark. And this is it that we haue to marke in this ſtreyne according alſo as Iob ſheweth vs by his owne example, ſaying: Thou hast ſpoken lyke a fooliſh woman: verely we haue receyued good at the hand of the Lord, and ſhall wee not alſo receyue euill? VVhen as Iob anſwereth, that his wyfe hath ſpoken fooliſhly: thereby we be admoniſhed, that we ought to reproue ſuche blaſphemies ſharply, for aſmuche as they bee ſpewed out by Satan. For if we ſee a ſword drawen againſt 50 vs, or a foyne caſt at vs to wound vs vnto deathe: what would we do in that behalfe? would we ſuffer our ſelues to be ſlayne without making countenance of any thyng? No: but we would take heede to ſhift off the blowe or to ward it, if we ſet any ſtore by our life. Euen ſo when Iob ſaw himſelfe ſo perſecuted of his owne wife, and that ſhe wente about not too worke him ſome harme in his body only, but to ſende him to the deepe pit of hell: he reſiſted hir ſtoutly. VVe ſee then with what corage we ought too proceede in ſuche caſes, and how it is no dalying with Satan 60 ſeing we find him ſo furious an enemie, nor no going to the matter as though we went to ſome light skirmiſhe that were eaſy to ouercome. And furthermore, Iob had alſo an eye to that which hath bene recyted heretofore. For (as I haue ſayd) if a man vpbrayd vs, that it is but a vayn thing to truſt in God: true it is that the ſame doing troubleth vs, and is ynough to quench our fayth: and therewithall God is accuſed of miſdealing and of mocking hys ſeruāts, and ſpecially of vniuſtice: all that is proper to him is plucked from him, and he ſhall be no longer God, except hee diſcerne good from euill, to aduance thoſe that ſerue him in ſoundneſſe, ſo as he may be iudge of the world, and ready to heare them that reſort to him for ſuccoure. If God be bereft of ſuch vertues: we ſee moſt certainly, that both his glory, and his Godhead, and his being, are quite aboliſhed. So then Iob could not beare with ſuch blaſphemies, according alſo as it is ſayd in the Pſalme, that the zeale of Gods houſe ought too bite our harts and to conſume vs, and that the reproch which men offer vnto him, ought to rebound vpon vs, ſo as it behoueth vs to be grieued when we ſee the honoure of God impeached. Then if we be his children, it becommeth vs to ſet our ſelues againſt it. And thus we ſee what we haue to note when Iob rebuked hys wife ſo ſtoutly (as to ſay) Thou haſt ſpoken like a foole. And herewithal let vs beare in mind, that this anſwer here ought to be made againſt all like temptations, from what partie ſoeuer they come, or from whence ſoeuer they be ſent at vs. But aboue all, when wee bee troubled with the lewd imaginations of our owne fleſh, it behoueth vs to folowe the example of Iob, and to learne of him howe too deale with our owne griefes: and whereas wee haue bene accuſtomed to be angrie with them that ſting vs or do vs any wrong: euery one of vs muſt begin to ſtorme againſte himſelfe: ſo as we may bethinke our ſelues thus: I haue ſuch a vice: I am angry with mine enemies if any one of them haue practiſed euill againſte me, and I can haue no pacience, but am caried away with a deſire of vengeance to requite like for like: and yet when I haue well aduiſed my ſelfe, I find not a worſe enemie to my welfare, thā my ſelfe: that is to ſay, this vngracious nature, and the wicked affections that I conceiue within me, are as many enimies to hinder my welfare. And therefore it becommeth me to be angry at my ſelfe, bycauſe it is from thence that my greateſt enemies come. VVherefore when ſuch temptations come vpon vs, as we ſee it happened here to Iob: let vs learne to withſtand them ſtoutly, without ſoothing of our ſelues, to the end we may ouercome them. And when we ſee our ſelues trayned by any lewde fancies to ſtriue againſt God (as our nature is full of rebelliouſneſſe, and of ſtriuing againſt him) we muſt not flatter our ſelues too ſay as ſome do, that it is but our nature, and that wee bee not able to amend it: but let vs aſſure our ſelues that ſuch excuſes ſhall ſtand vs in no ſteade: for it behoueth vs too fight ſtoutly and to reſiſt them, and it is not for vs to ſaye flatly, O, we muſt ſaue our ſelues, or I wote not what: no no: But we muſt enter into the combate, yea and into a liuely combate, where we muſt employ all our witte, and all our endeuoure, or elſe we ſhall neuer come to an ende of it. Lo whereof we be aduiſed in this ſtreine. And when Iob addeth, Seeing we haue receyued good of the Lorde, why ſhoulde we not alſo receyue euill? he ſetteth downe a naturall argument to induce vs to beare paciently the euil and [Page] aduerſities that God ſendeth vs. For if wee bee ſo muche bounde to a man, that when wee haue receyued a good turne at hys hand, we wil haue ſuch conſideration of him as to ſaye, he is a man that hath done me great good: if herevppon we indure not any thing at the hands of them to whome we be ſo muche beholden, will not men ſaye, that there is too villanouſe an vnthankfulneſſe in vs? According then as we be bound to mortall men, ſo alſo wyll we be pacient when we ſhall be faine to ſuffer any inconuenience for them. If a childe be willing to beare with his 10 father, foraſmuch as hee knowes that his father begate him, and nouriſhed him, and kepeth him ſtil in hys houſe: if the childe (notwithſtanding that his father be rough towards him) be bound neuertheleſſe to acknowledge that it is good reaſon he ſhould abide him: If (I ſay) we graunt ſo much vnto creatures: what muſt we graunt to the Creator? VVe ſee that God doth vs many good turnes, and ſhall we endure no euill at his hand when it pleaſeth him? Ought not he to haue ſuperioritie ouer vs, and to puniſh vs when he thinketh it good? This conſideration ought to 20 make vs bowe downe our neckes, and to hold vs in quiet: and that is the argument that Iob maketh heere. Hee had ſayd heeretofore, The Lord hath gyuen, the Lorde hathe taken away, and that is another reaſon. For thereby hee ment, that when God gyueth vs goods, it is not to appropriate them vnto vs (as they ſay:) but too let vs haue the vſe of them for a time, ſo as wee ſhould bee readye at all houres to ſende him home agayne that which he hath lent vs. Lo thus we ſee how Iob alleageth a naturall reaſon: and now he bringeth another ſecond reaſon. And what is 30 that? VVe receyue good at the Lords hand, and why then receiue wee not euill alſo? For ſithe wee bee ſo greatly bound vnto God, it is too vile an vnthankfulneſſe, if wee can not find in our hearts to ſuffer any thing for his ſake. And furthermore, if we will marke thys reaſon well: wee muſt firſt compare God with hys creatures: and then ſecondly we muſt compare the benefytes that God gyueth vs, with the benefites that we can receyue of men. VVhen God cōmeth in the rank, I pray you what is al the honor, and all the authoritie that can be giuen to creatures? is it 40 any more than a droppe in reſpect of that whiche is due vnto God, and which hee hath deſerued? So then let vs marke well, that if we were a hundreth thouſande tymes more pacient to ſuffer afflictions than we bee: if the aduerſitie came vnto vs on the behalfe of men to whome we are bounde, yet were our doing to no purpoſe. VVhy ſo? bicauſe the Maieſtie of God ſurmounteth all creatures in ſuch wiſe, as we cannot diſcharge our ſelues towards him as becommeth vs: and that although we do our duetie towards men: it is impoſsible to accompliſh that whiche we owe vnto God. But aboue all, we muſt marke the gratious gifts that he dealeth to vs continually with hys owne hand. Let vs count well, for we are ſure, that whē we haue counted [to the vttermoſt] we muſt confeſſe with Dauid, that there is nother number nor meaſure of them. And wherefore? For Gods goodneſſe is a bottomleſſe pit, inſomuch as we muſt needes be rauiſhed as oft and as long time as wee muſe vppon them. And for proofe thereof, if a man conſider how God hath ſhewed him ſelfe a father to him, euen from his birth, yea and before his birthe: I pray you muſt we not be confounded before we can reach to the hundreth part of them? Seeyng then that the caſe ſo ſtandeth, that Gods graces are innumerable, and can by no meanes be comprehended, why receyue wee not the aduerſities that he ſendeth vs? For although we were afflicted much more than we be: yet ſhould Gods benefites farre ſurmount all the afflictions that we can ſuffer at hys hande. So then let vs marke well the ſayde reaſon of Iobs, to the ende that when ſo euer God ſhall afflict vs, we may beare all thinges paciently, aſſuring our ſelues that it is good reaſon we ſhould receyue aduerſitie at hys hande, ſith we haue receyued ſo many of his benefytes. But the reſt of thys ſentence ſhall be reſerued till too morrowe, bycauſe it can not as nowe be ſet out at length.

And let vs pray to thys good God, that it may pleaſe him to haue alwayes regard of our infirmities whenſoeuer hee ſhall afflict vs: and that foraſmuch as it is good reaſon that we ſhould be inured vnto pacience ſo long as we be in thys worlde: although wee bee forced too paſſe through many thornes and diuers hartgreeues and vexations of mind: yet neuertheleſſe our good God will ſo arme vs with his ſtrength, as wee may not quayle. And that foraſmuche as our life is a corruptible and ruinous caban: he will holde vs vp in our feebleneſſe, euen vnto the ende, and vntill ſuche time as hee haue ridde vs quite and cleane of the infirmities of our fleſhe: and that therewithall wee alſo hauing our recourſe vntoo the fatherly goodneſſe whych he vſeth towards vs, may be ſuccoured by him in all our neceſsities, not doubting at all but hee will bring vs to the ſaluation which he hath promiſed vs, aſſuring our ſelues, that if we perſiſt in his obeyſance, we ſhall neuer be diſappoynted, and that if wee ſticke vntoo his promiſes, he will neuer fayle to haue his hande ſtretched out ouer vs to ſuccour vs. That it may pleaſe him to graunt thys grace, not only to vs, but alſo to al people and nations of the earth. &c.

The tenth Sermon, which is the third vpon the ſecond Chapter.

This Sermon conteyneth the reſt of the expoſition of the tenth verſe afore, and afterward the verſes following.

11. And three of Iobs friendes hauing heard of all the aduerſities that had happened vnto him, that is to vvitte, Eliphas the Themanite, Baldad the Suhite, and Zophar the Maamathite, came from the place vvhere they dvvelt: for they agreed to come to haue compaſsiō of him, and to comfort hym.

12. And vvhen they lift vp their eyes a farre off, they knevv him not, and then they lifted vp theyr voyce and vvept and rent their clothes, and caſt duſt vpon their heads tovvarde heauen.

13. And ſatedovvneby him vpon the ground by the ſpace of ſeuen dayes and ſeuen nightes, in ſuche vviſeas none of them ſpake one vvorde, for they ſavve that his greefe vvas greatly encreaſed.

[Page] YEſterday I declared in effect what Iob meant by thys ſentence, VVe haue receyued good at the Lordes hande, and why receyue wee not euill alſo? It ſerueth too ſhewe how men are toto vnthankfull, if they acknowledge not themſelues ſo greatly bounde vnto God, for the number of benefites whych they haue receyued at his hand, as they ought not to refuſe any maner of afflictions when he liſteth too exerciſe them there with But there are that vnderſtande it 10 otherwiſe, as though that by theſe wordes, VVee receyue good at the Lordes hande, Iob hoped, that yet in time too come, God would be the ſame towardes him agayne, that he had felt him to be heretofore. And ſo it ſeemeth too them, that Iob meant to comfort his wife and himſelfe by ſaying, Thys myſerie ſhall not continue for euer: although God puniſh vs, he meaneth not to continue it too the vttermoſt: for in the end he will haue pitie vpon thoſe that are ſo diſtreſſed. But the naturall meaning is that which I haue ſet downe already▪ that is to witte, that Iob 20 calling to remembrance the good that hee had receyued at Gods hande, helde him ſelfe ſo beholden vnto hym, as he thought him ſelfe bounde to abide all aduerſities paciently. And heerevpon wee may gather a good and profitable doctrine: that is to wit, that as oft and as long as aduerſities oppreſſe vs, wee muſt acknowledge, that God hath ſhewed hym ſelfe ſo good a father to vs in ſo many ſortes, as it becommeth vs not to thinke it ſtraunge if hee chaſtize vs at times, nor be prouoked & moued to grudge againſt him for the ſame. And heerewithall it is certayne 30 that Iob coulde not haue bene comforted, except hee had applyed Gods former benefites too the tyme to come. For if wee conſider but onely howe God hath bene good to vs in tyme paſt, and that wee ſhall haue no more: too what purpoſe were that? for we could not be paciente, as hath bene ſayde alreadye. VVe muſt bee well aſſured of the goodneſſe and loue of God, and we muſt truſte continually to hys grace, not doubting at all but that hee wil proceede too loue vs ſtill, notwithſtanding that he deale roughly with vs. Iob then calleth to minde the benefites 40 that hee had receyued heeretofore at Gods hande, in ſuche wiſe as hee maketh this concluſion: namely that God had not changed nother his purpoſe nor his nature, nor ceaſſed to continue good and righteous, notwithſtanding that he had afflicted hym. VVhen we haue this conſideration with vs, wee ſee wherewith to aſſuage our ſorowes. True it is that the aduerſities that go againſte our nature, are very ſharpe and harde for vs to beare: lyke as medicines are bitter and troubleſome, and therefore muſt be ſomewhat ſweetned, that they may be the eaſlyer receyued.50 God alſo gyueth vs wherewith too ſeaſon oure ſorrowes, too the intente wee ſhoulde not bee ouer ſorrowfull. Heere wee ſee a principall poynt: namely that although God ſeeme to be bent againſte vs: yet conſidering how we haue found him ſo good, and that hee hathe made vs to feele his loue after ſo many ſorts: wee ſhoulde not doubt but he will continue the ſame euen to the end. For thys cauſe it is ſayde, that in all theſe thynges Iob offended not with his lippes. And wee muſte not vnderſtande heere, that Iob was an hypocrite, to glorifye God 60 with hys mouth, and yet had a mind or heart to the contrarye. VVhere fore then is it ſayde that hee ſinned not with hys lippes? It is to ſhewe that hee had a wonderfull ſtay of hym ſelfe. True it is, that ſometymes although wee conceyue euill imaginations: yet wee holde them in, ſo as no euill wordes eſcape vs. As howe? A man is tempted too bee offended with God, and many imaginations runne in his head, in ſo muche that hee woulde fayne lifte vp him ſelfe willingly agaynſt God, yea and euen conceyueth blaſphemies. But heerevppon he bridleth and rebuketh him ſelfe thus: wretched creature, what meaneſt thou? VVee ſee then, that in the middeſt of our temptatiōs, God gyueth vs the grace to reſiſt them, ſo as wee come not too the extremitie to blaſpheme hym openlye. Not that we bee not blame worthy in the meane whyle for conceyuing ſuche thoughtes, or that we ought not too condemne our ſelues for ſo doing before God: but it appeareth well, that the holye Ghoſte hathe wroughte in vs, when wee haue not conſented too ſuche temptations nor had any liking of them. And a man may well take thys ſentence in thys ſenſe: namely that Iob offended not with hys lippes, that is to ſay, that hee came not too extremitie: but that although hee were ſore prouoked too euill, yet hee reſiſted, ſo as the euill ouercame him not, but hee maynteyned hys battell ſtedfaſtly. Notwithſtanding, when wee haue conſidered all things throughly, there is no doubte but that Iob is ſet heere before vs as a man rightly perfecte in pacience. And for the better comprehending heere of, let vs marke how Sainct Iames ſayth, that hee which hath not ſinned with his tongue is perfect aboue all men. And why ſo? VVe ſee that foraſmuch as men bee ouerſwifte too ſpeake, inſomuch that now and then a thing is ſpoken before we can conceyue it: hee that is able to holde him ſelfe in, ſo as no word ſlippeth from him but with good aduiſemente and well ſet: ſheweth him ſelfe too bee indued wyth a ſingular grace. Thus wee ſee what wee haue too note heere concerning Iob: namely howe hee is ſo farre off from ſhewing any ſturdineſſe againſte God, that euen all hys wordes are ſo well ordered, that whereas other men are light of ſpeech, and vnable too rule their tungs: Iob humbleth hym ſelfe before God. And heereby wee bee taughte too call vppon GOD, too graunt vs the grace, that wee may neuer caſt foorthe any woordes that maye tende too the diſhonoure of hys holy name. For wee knowe that the tongue ought too bee dedicated chiefly too the honoure of God. True it is that wee oughte too applye all our members therevntoo: for like as hee hathe created all, ſo is it good reaſon that all ſhoulde bee imployed too hys glorye. But hee wyll haue our tongues too ſounde in ſuche wyſe in our mouthes, as they may bee inſtrumentes too glorifye hym: ſo as if wee applye them too the contrarye, it is as muche as to peruerte the order of nature. And foraſmuch as wee bee gyuen too that vice (as I haue ſayde) and there is nothing more difficulte than too withholde our ſelues from it: Therefore wee haue ſo muche the more neede too call vppon GOD, that hee maye gouerne vs in ſuche ſorte, as wee maye not vtter one woorde that ſhall not bee too hys honoure. Furthermore, if wee nowe and then conceiue ſome euill imaginations (as it is not poſsible but wee muſte needes haue manye wicked thoughtes, [Page] conſidering our great frayltie, and howe Satan eggeth vs to this or that:) let vs aſſure our ſelues that we are already faultie before God, and that we muſt aske him forgyueneſſe of it, and yet therewithall fight valiantly ſtill, and thruſt thoſe things vnder foote, and do according to that which was ſayd yeſterday. For Iob not only rebuked hys wyfe: but alſo diſcouered hir folly. Therefore it becommeth vs to take good heede, that we enter not into diſputation and pleading againſt God, but rather that we learne to bridle, yea and to rebuke our ſelues Iuſtely. Thus we 10 ſee we muſt bee ſharpe to condemne ſuche vice as is in vs. And heerein wee ſee the beaſtlyneſſe that hathe reigned and reigneth yet ſtill at thys daye among the Papiſtes. For they ſay in their ſinagoges, that if a man fall in doubt whether there be a God or no, or whether God be rightuous or no, or if hee conceyue horrible and outrageous blaſphemies in his head, it is no ſinne at all, ſo he conſente not to it vtterly. If a man be tempted to ſtrip his neighboure out of his clothes, or to murther him, or too blaſpheme, or to giue him ſelfe to whorehunting, ſo as hee 20 feele that his affections within him do carrie him away: they ſay that all this is no ſinne. Muſt not ſuche folke needes be worſe than brute beaſtes? But I ſee one reſolution whiche is common ouer all among the Papiſtes (and well worthy are they of ſuch reſolutions, foraſmuche as there is nothing but hypocriſie in them, by meanes wherof they make ſo light of ſin, as if it were nothing at al, making it to be but a veniall ſinne, when a man hath offended God deadly:) whych is, that if a man haue committed the horribleſt ſinne in the world, he needeth but one 30 ſprinkling with holywater, and by and by he is diſcharged towards God, But for our parte (as I haue ſayde before) let vs thinke that if we be prouoked by any wicked doubtingneſſe, wee bee condemned alreadye before God. Then let vs preuent his iudgement, and bee our owne iudges, and yeelde our ſelues guiltie: and yet in the meane whyle let vs not doubt, but God hath mercie on vs, and wyll hold vs vp in our infirmities: conditionally that by the grace of his holy ſpirit we ſhake off all ſuche thinges, and agree not to put the wicked imaginations in practize,40 which we ſhall haue conceyued in our mindes. Thus you ſee how we ought to deale in thys behalfe. It is conſequently ſayde. That three of Iobs freendes hauing hearde of all the myſeries that were happened vntoo hym, tooke aduyce to viſit him. And to what ende? To haue compaſsion of hym, and to comfort him. It is a good likelyhood at the firſte bluſh that God meant to releeue his ſeruant Iob, when he ſente men vntoo him that pretended to haue pitie vppon his miſeries, and were skilfull and wiſe to comforte hym, as we well ſhall ſee by their diſcourſes anon after, howe 50 they were exquiſite perſones. And ſo a man might ſuppoſe, that God would hencefoorth ſtretch out his hande vnto Iob, to deliuer him from the miſeries that hee had ſente him. But we ſee that this viſitation of his freendes, was to increace his miſerie, and to plundge him euen into the bottome of endleſſe waues. VVhereby we be admoniſhed, that if at any time we be in hope to be drawen out of our afflictions: we muſt not thinke it ſtraunge though the matter fall not out as we haue conceyued. For wee ſee how Iob was diſappointed of his hope which he had whē 60 he ſawe his friendes, and how they became as Diuells too torment him more than he had bene tormented afore. Yet notwithſtanding, their minde was not to do ſo, neyther came they to mocke Iob: they brought no malicious purpoſe nor wicked intente with them: but they had a right and hartie good will and loue towardes him. For it is ſayd that their meaning was to haue compaſsion on him, that is to ſay, to take to themſelues ſome part of his miſerie, ſo farre as was poſsible for them to beare ſuch a greefe, as if they had bene ioyned and knit togither in his perſone. Lo to what end they came, and yet notwithſtanding, wee ſee how Iob had his affliction more grieuouſly increaſed by it. Then let vs take warning by ſuch example, that although we be well minded towards our neighbours, and be deſirous to comfort them in their miſeries: yet God muſt guyde vs, or els our ſayd good intent will nothyng auayle vs. Therefore when wee ſee our neighbors in any daunger or neceſsitie: truely we ought to beſeech God to gyue vs the grace to haue compaſsion of them and to ſuccoure them: but yet that is not all. And wherefore? Bycauſe we haue not the ſpirit of wiſedome: in ſo much that we go cleane awke, and yet we beare our ſelues in hande, that we do the beſt in the world, when it ſhall be but too dryue a poore man to deſpayre, which felt too much of hys miſerie before. VVe ſee how there be manye zelous perſons, whych are very earneſt and deſirous too ſhewe themſelues charitable towards thoſe whome they are able to helpe: but what for that? there is no handſomneſſe nor good faſhion [in their dealing▪] VVhen they come to a poore creature that is already afflicted, they bring hym a new torment. And whereof commeth that? Euen of the want of diſcretion and skill. Therfore God muſt be fayne to worke in thys cace: and (as I haue ſayd) if wee will ſuccoure one another in our neceſsitie: when God ſhall haue giuen vs this affection, then let vs pray hym too gyue vs alſo the meane and right vſe of it out of hand, that we may gyue that which is good and profitable, and that we may haue skill to handle folke according as ſhal be conuenient and agreable to their nature: ſo as if the perſon be plunged in exceſſe of anguiſh, the comfort that we bring him may bee ſo well applyed to hys vſe, as hee may feele ſome reliefe by it. VVee muſt pray God to giue vs thys vertue: (for it is not to be founde in vs.) And afterward if God haue giuen vs wiſdome, hee muſt alſo put a louing kindneſſe in vs, that wee bee not too rigorous towardes thoſe of whoſe well doing we may haue cauſe to be paſt hope, but rather be inclined to a pitifull affection, that is to ſay, be mildly minded to hope well of their well doing, according as it is ſayde that charitie hopeth all things. And thus ye ſee what we haue to marke. Furthermore when wee compare theſe men with our ſelues: we find for a certaintie, that God hath neede to gouerne vs in that cace. VVhy ſo? For theſe are none of the common and ordinarie ſort of men (as I haue declared already) they be no dullardes: but they bee greate perſonages, and well aduiſed in all poynts, accordingly as they ſhewe themſelues too bee. And yet neuertheleſſe we ſee how they proceede in ſuche wiſe, as there is no let in them, but that Iob myght haue bene dinged downe vnto hell. And what is the cauſe of it? God ment to ſhewe vs how there is nother wiſedome nor diſcretion in the mind of man, nor any rule or meaſure in hym, excepte that hee hymſelfe gyue it. Let vs [Page] bee ſure then, that vnleſſe wee haue that, wee ſhall not bee able too comfort ſuche as are afflicted. For if Iobs friendes whiche were ſo excellent men, did ſo ouerſhoote themſelues: it is a much more likelyhoode that wee ſhall miſſe if God ſupply not our want and giue wherewith too behaue our ſelues as is meete for vs. Thus wee ſee what we haue to remember. Moreouer, whereas it is ſayd that they tooke counſell to haue compaſsion of him and too comfort him: in theſe two woordes it is ſhewed vs, what is the dutie of ſuch as ſee their friendes and neighbours indure aduerſitie.10 Then are there two things requiſite in comforting and alſo in ſuccouring. For we may imploy our ſelues to the vttermoſt to ſuccour ſuch as haue need of our help, and yet it ſhall be no great matter if wee haue not the hart too be as they bee, and to ioyne our ſelues with them, as though wee felt their griefes in our owne perſones. VVee may giue all our goodes to the poore, and yet if we haue no loue it is nothing. Sainct Paule by ſpeaking ſo, ſheweth that wee maye well doo many fayre thinges, whiche notwithſtanding ſhall bee but leaſings and vanitie, except 20 wee haue louingneſſe too guide them all. And we ſhall ſee ſome that will aduenture themſelues valiantly if a man ſtande in neede of their helpe: but yet haue they not any feeling or compaſsion [of his griefe.] Lo why it is ſayde that Iobs friends are come to comfort him, and as it were too drawe him out of his miſerie, and to haue compaſsion on him. And in deede, there is not that man of vs, whiche firſt and formoſt deſyreth not this comfort: that is, that men ſhoulde haue compaſsion on him. As for example: if a man indure aduerſitie, and it happeneth that others come 30 to ſerue him or to do what they can for him: if he bee of opinion that they which doo him good haue no care of him, nor bee touched with compaſsion of his miſerie: it will be but as a doubling of his grief. True it is that he ſhal receyue the good that is done vnto him, but he regardeth it not in compariſon of their compaſsion: in ſo much that whereas other men ſuccour him not at all, nor giue him any ayde, yet if he perceiue in himſelf that thoſe poore folk haue a feeling of his miſerie as if they were his own members, he will make more account of that, than of all the 40 ſuccour that a man can giue him [without it.] So then when we minde too diſcharge our ſelues of our duetie towardes thoſe that are in aduerſitie: let vs beginne at this poynt: that is to witte, to pitie their miſeries, and to feele ſome part of them as neere as we can. For this is the true tryall of loue And herewithall it is true that wee muſte alſo ſhewe this compaſsion of ours by our doings. There are that will bee ſorie ynough when they ſee their neighbours in aduerſitie: but yet therewithall they fare as blockes, ſo as a man can get no ſuccour of them, they bee 50 ſo diſmayde. But we muſt followe the faſhion that is ſet downe here: namely to be pitifull and tender harted after ſuch a ſort when we ſee any man endure aduerſitie, as wee alwayes haue our handes at libertie too ſuccour him after the abilitie that God hath giuen vs. Then muſte wee not haue our mindes ſo ouerſet with ſorrowe, as oure heartes ſhoulde be diſmayde, and our wittes vtterly amazed: but rather this pitifulneſſe of ours muſte extende yet further, and quicken vs vp to ſeeke howe wee may ſalue the ſores that we ſee in our neighbours. And this is it that is meant 60 here by the ſecond place, where it is ſayd that Iobs friends beeing come to mourne with him, purpoſed to haue comforted him with all ſpeede, ſo as their comming was not onely too weepe and to ſay, we feele ſome part of thy miſerie, but alſo to comfort him if it had bin poſsible. Thus then we ſee of what minde they came. But what for that? They fayled in the middes of theyr iourney. VVhen they went firſt in hande with their errand, they were in a good minde. But they hilde not the meane that was requiſite and needfull, whiche is, that when they were once come, they ſhoulde haue had the ſame compaſsion towardes Iob ſtill, and they ſhould haue ſought ſuch meanes to comfort him, as had beene moſt agreeable to him, and they ſhould haue ſhot alwayes at that marke. But they did not ſo▪ yea contrarywiſe they became as men amazed. And howe is that? doubtleſſe they found not any thing to be offended at in the perſone of Iob: howbeit foraſmuch as they ſawe ſuche extremeneſſe of affliction, it ſeemed too them that God would not haue handled him ſo ſharply, except hee had bene a caſtaway. And ſo they tooke ſuche a conceyte by reaſon of the exceſsiue miſeries that they ſawe in Iob▪ as they loſt their courage to comfort him. And here wee ſee why it is ſayde in the Pſalme, Happie is the man that hath conſideration of them that are in trouble. Dauid had paſſed that way as well as Iob. For hee had indured great aduerſities in ſuche ſorte as hee was lyke as if hee had bin forſaken of God, according as I haue ſayde heretofore. And a man might ſay, But beholde, is it not too bee ſeene that it was but a fondneſſe for him too glorie of his truſting in God, and to warrant himſelfe that he woulde ſuccour him? for wee ſee the plaine contrarie. For aſmuche therefore as Dauid was condemned by men vnder the colour that God perſecuted him, and exerciſed his pacience in ſundriewiſe: hee ſayeth, Right happie is the man that hath conſideration of the afflicted. Hereby he meaneth, that if wee ſee any man in anguiſh for his hard aduerſities: God requyreth aboue all things, that we ſhould not at the firſt daſhe take ſuche conceyte as to ſay, O he is damned, God ſheweth full well that hee purpoſeth to cut him off, there is no more hope of him, behold he is paſt recouerie. VVe muſt not bee ſo rigorous, but wee muſt haue the wit to ſay, verie well, let vs wayt what God will do: aduerſities are common as well to good men as to bad, and when they light vppon good men, they are not without a cauſe. VVhen God ſcourgeth them, although wee perceyue not the cauſe wherefore he doth it, yet it becōmeth vs to conſider that God is rightuous. VVee ſee then that afflictions are common both to Gods choſen people and ſuch as hee holdeth for his children: and▪ alſo too the caſtawayes and thoſe that go into damnation. But foraſmuche as it is not for vs too iudge of it, except God hath ſhewed vs what ende the afflictions ſhall come vnto▪ it becommeth vs to holde our verdit in ſuſpence, as if a man ſhould ſay, Is this man afflicted? very well, let vs acknowledge the hande of God, and begin to ſay, Alas I haue well deſerued as much or more: wretched creature, looke if thou haue not offended thy God ſo many wayes, as he may puniſhe thee an hundred thouſand folde more than him whom thou ſeeſt too indure ſo much. Let vs then aduiſe our ſelues to conclude thus, Very well, I ſee this poore man is handled very roughly: true it is that hee lead a naughtie life, and that hee ſuffereth rightfully: but yet we knowe not what God [Page] will do with him. Lo here the wiſedome that Dauid exhorteth vs vnto: namely that wee ſhoulde wayte too ſee whether God will deliuer thoſe whome hee perſecuteth with his owne hande, albeit that it be rightfully done. Alſo let vs learne to be fenced agaynſt all ſtumblingblocks that may come in our way, that wee bee not troubled when things exceede our imagination, and that we be not letted by them to do our duetie continually, and that our harte fayle vs not in the middes of our iourney. Truely this leſſon is hard too put in vre: but ſo muche the more payne 10 ought we to put our ſelues vnto, and God will giue vs the grace to bring it about. This is the thing that I ſpake of at the beginning: namely, that if we haue a deſire and zeale to comfort our neighbours, wee muſt deſire of God too furniſh vs with the meanes to do it, to the intent that whē it commeth to be put in vre, we become not vnprofitable like blockes of woode: yet notwithſtanding it muſt not be thought ouer ſtraunge, that Iobs friends were ſo aſtonied, conſidering the plight wherein they founde him: for he was vtterly diſfigured, ſo as they coulde not know him 20 at the firſt ſight, as the text ſayeth. Vndoubtedly they had ſuch an affection rooted in their hart, that when they ſawe him ſo miſerable, yet they coulde not ceaſe to ſhewe that they loued him ſtill, howbeit that when they knewe him, they were vtterly aſtoniſhed. It is conſequently ſayd, That they lyfted vp their voyce and fell a weeping. Theſe teares here came not of counterfeytneſſe, it was a good affection that they had. Howbeeit foraſmuch as they were abaſhed by reaſon of the great miſeries that Iob indured: wee ſee they bee ſo troubled and daſhed out of countenaunce, as 30 they bee not able to doo their duetie as they meant to do. Then to haue ſome loue & to vtter the ſignes of it, is not all that is requyred: but this loue muſt be well ruled, to the end we may well ſerue one anothers turne, as God commaundeth. As touching that it is ſayd, that they rent theyr clothes, and caſt dust vppon theyr heades, that they cast themſelues vpon the grounde, and were ſeuen dayes and ſeuen nightes without ſpeaking any woorde: therein we ſee the ſayde compaſsion whereof we haue ſpoken afore: and beſides that, we ſee howe their meening was to humble thēſelues with 40 Iob, as it were to make interceſsion to Godward to haue pitie vpon him. For when the men of olde time did caſt duſt vpon their heads, it was in token of humilitie and acknowledgement of their ſinnes. And firſt they knewe that their eſtate was to ſay, doth God puniſh vs? then let vs bethinke vs of that whiche wee haue forgotten: that is too wit, that wee bee but rottenneſſe and a thing of nothing. For when men are in proſperitie, they make themſelues drunken, they flaunt it, they ſore in the ayre, and they be not touched with any care. But aſſoone as God ſmyteth 50 them, then they ſtorme, and they conſider neither whence they are come, nor whither they muſt returne. Alſo the men of olde tyme, to the end too bring all this to remembrance, vſed the ſayd Ceremonie: thereby yeelding themſelues faultie before God, as though they had beene wretched offenders. And the thing that is requyred at offenders handes, is that they ſhould acknowledge their faults, craue pardon, yeeld themſelues guiltie before God, and returne vnto him with true repentance. Iob had good occaſion ſo to do: and his friendes alſo could not ſhew forth 60 their friendſhip, if they had not done the like. For we bee bound to take vpon vs the perſone of our neighbours, too aske God forgiueneſſe in their behalfe. The greateſt reliefe that we can giue to ſuch as are in diſtreſſe, is too pray God that he will not ſhake them off altogither. But wee cannot by our prayers ſuccour thoſe that are in aduerſitie, without hauing that which I haue recited: that is too wit, without keeping of them companie, to humble our ſelues afore God, and without cōming to them too mourne with them. Dauid proteſteth that he did it euen for his enimies, and that when he ſaw them running intoo deſtruction, hee was ſorie for them in his hart, and ſhead bitter teares and ſighes for them. If Dauid haue done thus for his enemies that perſecuted him: why ſhoulde not we doo it for them whom we knowe to be the children of God? Certainly we ought to follow Dauid, in praying for our enemies. For without we do ſo, Chriſt will not auow vs to be his Diſciples. But it is an ouergreat leudneſſe if wee haue not ſuch pitie vpon thoſe in whom we perceyue ſome ſigne of godlineſſe and religion, and which are inſtructed in al one doctrine with vs. Therefore when they come to ſue for pardon at Gods hande: it becōmeth vs to ioyne with them in that caſe. Behold (I ſay) what ye haue to marke when it is ſayd, that Iobs friendes rent their garments, caſt thēſelues againſt the ground, and ſprinkled duſt vppon their heades. Herewithall we note, that although ſuch Ceremonies bee ſignes of repentance: yet wee muſt not thinke that men ſhal be diſcharged for clothing themſelues in ſackcloth, for much weeping, and for vſing ſuche maner of faſhions as may make them ſeeme too haue nothing but lowlyneſſe and aduerſitie in them: but rather we muſt bethinke oure ſelues of this ſentence of Ioels, Rende your harts and not your garmentes: whereby Ioell meeneth, that it is too no purpoſe for men to haue great ſtore of Ceremonies, or too martyr themſelues much in outwarde ſight of the worlde, except their hartes be broken before. And what maner of Rending or breaking is it that god requireth in our harts? It is that wee ſhoulde bee caſt downe and humbled before him: that when we perceiue any ſignes of his wrath, (ſpecially when we feele the blowes of his hande alreadie,) we ſhould be paciēt: aſſuring our ſelues that all comes for our ſinnes: and that wee do not as many do, who when they be beaten with Gods roddes, chawe theyr brydles lyke mules, and conceyue I wote not what a fierceneſſe and bitterneſſe, which ſerue to ſet them in a rage agaynſt God, notwithſtanding that they make countenaunce as though they were well tamed. But contrarywiſe (as I haue ſayd) it behoueth our harts to be rent, (according to the exhortation that is made vntoo vs in the Pſalme) by laying our hart open before God, to the ende he ſhould know all that is within it. Then let vs follow the ſayd ſaying of the Prophet Ioell, that we ſhould not rend our garments, but our hartes rather: for therein will the true repentance ſhewe itſelfe. But it is impoſsible that our harts ſhould be rightly rent, withoute ſhewing of the foreſayde lowelineſſe by experience, in confeſsing our ſinnes, too the intent to giue glory vntoo God. And herein a man may ſee what a mockerie is in thoſe that thinke himſelues too haue done very muche, when they haue graunted that they haue done amiſſe, that they haue committed a great offence agaynſt God, and that they haue caſt a ſtumblingblocke intoo the Church: and yet peraduenture if a man grate vpon them [Page] but a little further, and would make them to vnderſtande their faults, it would mkae them to ſay, O, that were totoo much: and it woulde ſeeme vnto them that God were ouerſharpe and rigorous agaynſt them. But in any wiſe we muſt not thinke that God receyueth vs as repentant perſons, except we bring him the ſacrifize that is ſpoken of in the one and fiftith Pſalme. And what maner a Sacrifize is that? That wee haue our heartes and mindes ſo diſtreſſed as wee can no more: and that we be ſo aſhamed of the committing of the ſinnes where of our conſcience hath remorſe 10 & accuſeth vs, as we knowe not where to become, vntill we haue found fauour in our God. Thus much then as concerning this point, that repentance conſiſteth not in ceremonies, but hath hir ſeate in the hart of man, howbeit that if ſhe muſt ſhew hir ſelf by ſignes, and that if we haue a minde well diſpozed, wee muſt ſo appeere before men, as we may not onely haue this woorde in our mouth, to ſay, we haue offended: but alſo our harte muſte ſpeake it before our tung. But when as it is ſayde that Iobs friendes ſate by him ſeuen dayes and ſeuen nightes: it is not ment 20 that they departed not out of that place of all that whyle: but that they abode with him by the ſpace of ſeuen dayes, lamenting there with him, and caſting themſelues vppon the earth: and ſpecially that they yeelded a good record of their loue towards him, in abandoning all their own pleaſures and commodities, to bee there in ſorowing with him whom they meant too comfort. Lo what the ſumme is. And therwithall it is ſayd, that they ſpake not one worde: wherein wee ſee that whiche I haue touched heretofore: namely that they were very ſore troubled, when they ſaw 30 Gods hande ſo rigorous vpon Iob. For they came of ſette purpoſe to comfort Iob: and now they are dumb. VVhat is the cauſe of it? Is it for that they haue forgotten all the reaſons that might ſerue too comfort him withall? No, they had a welſettled remembrance, as wee ſhall ſee hereafter. VVherefore is it then, that they hilde their peace? Bycauſe they were preuented by this imagination. Howe now? VVee tooke this man to haue beene the ſeruant of God, and peraduenture if God had puniſhed him, wee would haue thought yet that there had bene ſome order 40 to comfort him. But we ſee that God hath forſaken him, and that he hath ſet markes vpon him to ſhewe that he is a reprobate perſone, and that there is no more hope in him, and therefore we ſee no meane to comfort him. Thus we ſee the cauſe of their aſtoniſhment. But they ought too haue had an eye to Gods promiſes, whereby hee witneſſeth vnto vs, that when it ſeemeth vntoo vs that all is loſt and paſt hope of recouerie for vs: hee is able to ſende remedie ſtill. Howbeit they did not ſo. Hereby then we are admoniſhed, (as I touched afore) to pray vnto God, too holde vs in, that we be not moued with ſuch compaſs: on in the aduerſities eyther of our ſelues, or of our neighbors, as to conclude that we muſt be paſt al hope of recouerie. For the Diuell deſires nothing more than to cauſe vs to make ſuch a concluſion, and too put intoo our heades that God hath caſt vs off. Suppoſeſt thou (will hee ſay) that God wil euer receyue thee to mercie ſeeing thou haſt offended him ſo many wayes? If we giue place to ſuch temptations: beholde howe we bee bereft of Gods grace and of all hys promiſes. And therefore let vs ſo much the more earneſtly pray God to ſtrengthen vs in ſuch wiſe, as we may beate backe ſuch aſſaultes of Satan, that whenſoeuer wee be afflicted in our owne perſones, or happen to ſee our neighbours ſuffer aduerſitie, wee may not be vtterly diſmayed, but rather take courage to make this concluſion: very wel, it is true that theſe afflictions are great: but yet muſt wee ſtil truſt in God, and hope that he wil turne this aduerſitie of ours to our welfare, according as he maketh all things that he doth in this worlde to ſerue to the welfare of the faythfull. If we haue this conſideration with vs, wee ſhall neuer be deſtitute of cōfort in our troubles, nor neuer bee barred from Gods helpe, ſo we flee vnto him for ſuccour.

But let vs fal downe in the preſence of our good God, with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, as we may alwayes be ready to indure the chaſticementes that hee ſhall ſende vs, and abide them without being ouertroubled in mind, and therwithall that we may neuer be aſhamed to condemne our ſinnes & iniquities, and to craue pardon for them: and ſpecially that in yeelding our ſelues guiltie before him as we bee in deede, we may not ceaſſe to call vpon him, and to aſſure our ſelues that his mercie ſhal neuer be denied vs, when we come for it with true repentance, deſiring nothing but to be ſubiect to his good will, and to walke in his feare and obedience all the time of our life. That it may pleaſe him too graunt this grace, not onely vnto vs, but alſo to all, &c.

3

The eleuenth Sermon, which is the first vpon the third Chapter.

1 AFter this, Iob opened his mouth, and curſſed his day.

2 So Iob anſvvered, and ſayd:

3 Let the day periſhe vvherein I vvas borne, and the night vvherein vvoorde vvas brought that a man childe vvas conceyued.

4 Let that day bee ouercaſt with darkeneſſe, and let not God require it from aboue, and let it haue no brightneſſe to giue it light.

5 Let darkeneſſe and thicke ſhadovvs ouervvhelme it, let it bee ouercouered vvith clovvdes, and let the heate of the day burne it vp,

9 Poſſeſſed bee that night vvith darkeneſſe, let it not bee reckened among the dayes of the yeare, nor come in the number of the monethes.

7 Deſolate bee that night, and let it haue no gladneſſe in it.

8 Let them that are vvoont to curſe dayes, curſe that, and they alſo that fall a mourning.

9 Let the Starres be darkened in it, and let it haue no hope of light, neyther let the eye liddes of the [Page] morning tvvilight ſee it.

10 Bycauſe it did not ſhette the doores of the wombe that bare mee, too hyde theſe troubles from mine eies.

WEe muſte here conſider the intent of the holy Ghoſt, to the ende wee may applie this whole doctrine too oure own vſe. Hitherto we haue ſeene Iobs pacience, and how he ſubmitted himſelfe wholy vnto God, yea and that 10 he hath not ceaſſed to bliſſe him, notwithſtanding that he were deemed miſerable among men. But now it ſeemeth that he turneth all topſiteruie, & that he is angrie with God. But if we marke all things wel and throughly: there is a combate, wherein we ſee, that on the one ſide mans infirmitie ſheweth it ſelfe: and on the other ſide he hath yet ſtill ſome ſtrength too reſiſt his temptatiions. Iob then is here as it were in a mamering: [by meanes whereof,] whereas heretofore there was nothing but conſtancie and ſtoutneſſe in him: now there is a mixture,20 ſo as the frailtie of his fleſh maketh him to be ſo far ouerſeene, as he murmureth agaynſt God, howbeit that his intent is not to fall out with God. Neuertheleſſe woordes ſcape him whiche are euill, and proceede from a faultie minde, and cannot be iuſtified. Thus ye ſee the firſt point that we haue to conſider: that is too wit, what the ſtate of Iob is: namely that he ſheweth not himſelfe ſo ſtedfaſt as he did afore, but is incountered with ſuch a battell, as doth well ſhewe him to be a frayle man, and not able too beare out his temptations as he faine would, nor to ſubmit himſelfe 30 vnto God with ſo peaceable a minde as were requiſite, and as he had bene wont to do. And here wee haue a very profitable warning. For firſt wee ſee, that men are able to do no more than is giuen them from aboue. Therefore let vs learne, not to brag of our owne ſtrength, as we ſee the more part of men abuſe themſelues, by bearing themſelues in hand that through their owne free wil they be able to moue mountaines and to worke wonders. How be it we muſt not be deceyued with ſuch imaginations: but muſt aſſure our ſelues, that as long as God vpholdeth vs,40 we may well ſtande: but if he loozen his hande from vs, we ſhall by and by be caſt downe. Then is there not any thing whereof man can boaſt, but they muſte altogyther depende from aboue, and reſort alwayes thither when they will bee well ſtrengthened. Herewithall wee ſee the ſodaine chaunge that happened to Iob. For it ſeemeth not that he hath any newe occaſion too bee ſo out of pacience as too curſſe the day of his byrth: conſidering howe hee dooth it ſeuen dayes after hee had ſhewed himſelfe ſo pacient. Hee ſeemeth too bee become quyte another man 50 than hee was before. But all our ſtrength vaniſheth away in the turning of a hande, if God continue not in ayding of vs. And here wee ſee wherefore a man is lykened too a ſhadowe. It is not onely bycauſe our lyfe is ſo frayle and flightfull, but alſo bycauſe wee are vnconſtant, ſo as there is no holde of vs, but wee bee fickle mynded, looking ſometymes ſo ſtately as it ſhould ſeeme wee had the courage of a Lyon, and by and by becomming as faint harted as a woman, ſo as there is neyther reaſon nor ſtomacke in vs: and ſo farre off are wee from 60 hauing the valiantneſſe to encounter againſt temptations, that wee cannot abide ſo muche as to heare that any man ſhoulde rebuke vs Then lette vs marke well the ſuddenneſſe of the chaunge that befalleth vntoo menne, that wee may looke the better aboute vs: and when wee haue called vppon God in the morning, lette vs doo the like all day long: and too bee ſhort, let vs thinke vppon God continually without turning oure ſelues aſyde after anye maner wyſe. Thus wee ſee howe wee muſte alwayes bee carefull: thus wee ſee howe wee muſt alwayes continue in prayer and ſupplication. And nowe let vs come too that whiche is ſette downe in the Text. Howe Iob curſed the day of his byrth. Some there haue bene, that would excuſe Iob altogither, as though he had beene caried away in his aduerſitie, howbeeit without blaſpheming of God. Other ſome imagine that hee hathe forgotten the pacientneſſe whiche hee had had heretoofore, and that hee is altogither inraged, ſo as hee hath no more mynde too glorifie God, but is caryed awaye by his owne paſsions, and ſpeaketh as a man out of his wittes. Heretofore hee blamed his wife of folly: and nowe hee ſheweth himſelfe a double foole in curſsing the day wherein hee was borne. But it is certayne that Iob is not come too ſuche extremitie: for it is alwayes his purpoſe too obey God, as wee ſhall ſee. Neuertheleſſe, there is a mixture in him: that is to wit, in his fighting hee fayleth not to be wounded, he ceaſſeth not too receyue blowes, he ſtaggereth, he ſteppeth awrie. So then, let vs marke this mixture: that is to wit, that Iob hath not ſo ſounde a perfection as hee had afore. and yet notwithſtanding, that although his aduerſitie pinched him, ſo as it was likely that hee ſhoulde haue faynted in the middes of his way: hee hilde on his courſe ſtill with ſtill purpoſe too obey God, howbeeit that in the meane while (as ſayeth S. Paule) he accompliſhed not the good that he deſired. Paule in that place treateth of himſelfe, and confeſſeth that although his whole deſire was to giue himſelfe vnto God: yet notwithſtanding it came not ſo to paſſe, but he was hindered by his owne nature, which was ouerweake. If S. Paule acknowledged ſo muche of himſelfe: let vs not thinke it ſtraunge that the like ſhould happen to Iob, ſo as he ſhould be deſirous too frame himſelfe to the good will of God, and yet his affection ſhould not be ſo perfect in all poynts, but that he muſt be faine to halte and to ſtoope. And herein we ſee that which happened too our father Iacob, at ſuch time as God meant too cauſe vs too vnderſtande, that whenſoeuer the faithfull incounter againſt temptations, it ſhall not bee without carying awaye of ſome curſte blowes that ſhall leaue theyr markes behinde them. VVe ſee howe Iacob wreſtled with the Angell of God: and wherefore? not for that hee was Gods enemie: but bycauſe the Lorde which tryeth thoſe that are his, mindeth alſo too proue his owne children, as we haue ſeene in the firſt Chapter. Therfore it is ſayd that the Patriarke Iacob ſtroue and wreſtled with the Angell. VVhereby it appeareth that God ment too exerciſe him, and alſo that Iacob diſpoſed himſelfe too beare out the bruntes that hee ſhoulde be put vnto, inſomuch that God inhonored him by giuing him the name of Iſraell, whiche [Page] is as much to ſay, as mightie towardes God. But in the meane while, went hee away with the victorie withoute touch of breſt? No, but he had his thigh cruſſhed in ſuche ſort, as he halted and was lame of it all his lyfe after: The vpper hand was his, but yet was hee faine to be humbled. Behold how the faythful withſtand temptations: namely that in ſome poynt they may chaunce to ſtoope, yea euen in ſuch wiſe as God ſhall humble them all the dayes of their life, that they may haue occaſion to know their own infirmities till they grone againe: but yet for all that, they 10 get the vpper hand in incountering, and God ſuffer them not to be vtterly oppreſſed. Then muſte Gods children comfort themſelues in this, that when God ſendeth them any afflictiōs, they may well feele ſome ſuch inward heauineſſe of mindes as they ſhall not knowe which way too turne them, yea and ſo farre ouerſhoote themſelues as to vſe wordes that are not to be excuſed: but yet for all this infirmitie, the ſtrength of God ſhall not ceaſſe too dwell ſtill in them, and to hold them vp in ſuch ſort, as they ſhal feele themſelues too haue alwayes ſome good affection:20 and that although their legges fayle them, yet their hart ſhall holde his owne ſtill as the Prouerbe ſayeth. Thus ye ſee what we haue to marke in this ſentence. But that we may the better vnderſtand wherein Iob ouerſhot himſelf, and how farre: let vs conſider in what maner it is lawfull for men to be wearie of their lyfe. There haue bene many Heathen men, which knowing the miſeries of this earthly lyfe, haue ſayd that the day of byrth ought not too be a time of myrth and ioy but rather of ſorrow, for ſo much as when man commeth to it, he beginneth with weeping.30 Beholde a creature that is full of vncleanneſſe, and as vyle and miſerable as is poſsible too bee imagined. And moreouer if wee marke things well, it is a bottomleſſe gulfe of all miſeries whereunto wee be ſubiect. So then, if wee haue an eye too the preſent ſtate and condition of this lyfe: wee ſhall haue cauſe to ſay, that wee ought too lament when children are borne, and that we oguth rather to reioyce when men die, foraſmuche as they bee deliuered from many euilles. The Heathen men ſpake after that maner: Howbeit their vnderſtanding was not 40 able to reache ſo farre as God leadeth vs by his woorde. For they ſought no further in this preſent lyfe, but too continue in it: howbeit, not altogither to eate and drinke, but alſo to be in honour, to purchaſe themſelues eſtimation, and to finiſh euery man his owne courſe. Herewithall we haue the holy Scripture, which telleth vs that God who hath put vs here bylowe, hath printed his owne image in vs, and therefore that wee ought too conſider the nobleneſſe and woorthineſſe which hee hath giuen vs aboue all Creatures. If there were no more but this, that 50 God hath faſhioned vs after his owne image and lykeneſſe, whereby hee meeneth too haue his glorie ſhine in vs: I pray you, had wee not whereof too reioyce in our ſelues, and wherefore too magnifie him? Furthermore, beſides our eating and drinking in this worlde, wee haue alſo recorde that God is our Father. For too what purpoſe is it that the earth bringeth foorth hir foyzon? euen too nouriſh vs withall. It happeneth not by fortune, but it is God that hath ſo ordeyned it. And wherefore? bycauſe hee woulde ſhewe himſelfe a father towardes vs.60 VVee ſee then that the helpes whiche are too maynteyne vs heere bylowe, are all of them auouchmentes and proufes of the fatherly loue of our God. Ought not wee to make account of ſuch a benefite, yea, or can wee make ſo great account of it as it deſerueth? But it is yet more, that God will exerciſe vs here bylowe in the hope of the heauenly lyfe, that he giueth vs ſome taſte of it, that he calleth vs, and that he will bee ſerued, and honoured of vs, to the ende we ſhoulde knowe that wee are his, and that he hath interteyned vs too bee of his houſholde and familie. Then if all things bee well conſidered, haue we not good cauſe to magnifie the grace that he beſtoweth vpon vs, when he ſendeth vs into the worlde to inioye here this preſent life? Yet neuertheleſſe it is true alſo, that wee haue cauſe too ſigh and ſob, foraſmuche as we be in a bottomleſſe pit of all miſeries, ſo long as we be here. But what for that? wee muſt marke from whence the ſame proceedeth. The Paynims knewe no further, than that the ſtate of menne is miſerable: but wee muſte conſider wherefore God hath made vs ſubiect to ſo many inconueniences: namely bycauſe of Sinne. For wee muſt haue recourſe too the firſte creation of man, and conſider that God was no niggarde of his goodes, but hath poured them out bountifully, as he that is the fountayne of all liberalitie. Then hath hee ſhewed himſelfe more than liberall towardes mankinde in the perſone of Adam. But wee were bereft of thoſe bliſsings, and it was requiſite that God ſhould cut off his benefites which he had giuen vs, forſomuch as our father Adam through his owne vnthankfulneſſe was turned away vntoo wickedneſſe. So then, ſithe wee ſay that all the miſeryes of this preſent lyfe are the fruites of our ſinnes wee haue occaſion too ſighe: not for that we bee ſo miſerable, or for that our ſtate is ſo harde and troubleſome: but for that we be giuen to ſo much naughtineſſe, and to ſo great rebelliouſneſſe agaynſt God, that whereas his image ought to ſhyne foorth in vs, it ſeemeth that wee haue conſpyred too doo him ſpyte. And this is the cauſe why Sainct Paule lamenteth, and wee ſee here the true ſorrow which Chriſtians ought to make: but not for their hauing of cold and heate, not for their induring of diſeaſes and other calamities: but for that they ſee themſelues as it were in the priſon and bondage of ſinne. VVretch that I am, ſayeth Sainct Paule. And ſayeth hee ſo bycauſe hee is impacient, or for that hee lyfteth vp himſelfe agaynſte God? No: but for that hee is the inſtrument of the holy ghoſt, and ſheweth vs, that in this preſent life wee haue cauſe too ſighe and grone without ceaſsing. And why ſo? for wee bee ſhutte vp in a deadly pryſon, and are ſubiecte too ſo many wicked luſtes, as wee can not by any meanes atteyne to dedicate our ſelues vnto God, by reaſon of the great number of our corruptions, which ceaſſe not too prouoke vs vnto euill. Thus wee ſee howe wee maye lament our cace after the example of Saynct Paule, who giueth vs a rule thereof. But here wee ſee howe Iob curſed the daye of his byrthe, wherein hee is not too bee excuſed, neyther can it bee ſayde that hee ouerſhotte not himſelfe. And why ſo? For it behoueth vs too ioyne them bothe togyther: that is too witte, that when God created vs, hee alſo prynted hys owne Image in vs, and dyd vs the honour too bee the excellenteſt of all hys creatures: In whiche reſpecte [Page] wee haue cauſe too bliſſe his name continually: And althoughe this life bee ſo full of miſeries, as nothing can bee more: yet the cace ſtandeth ſo, as wee can not ſufficientlye value the ineſtimable benefite that God hath beſtowed vppon vs, in giuing vs this preſent lyfe, bycauſe that by mainteyning vs therein, hee maketh vs too feele by experience, that hee hathe a care of vs, and wyll not by any meanes forſake vs, howſoeuer the worlde go.

Seeing wee haue this, haue wee not whereof too 10 reioyce euen in the middeſt of all our aduerſityes? So then, the faythfull man whiche ſpeaketh with good aduiſement, will neuer curſſe the daye of his byrth, what miſerie ſoeuer he indure. Iob therefore behaueth hym ſelfe vnthankefully to Godwarde, in curſing ſo the day of his byrth: and it cannot bee ſayde that hee deſerued not blame for paſsing his boundes. Furthermore let vs marke, that the Children of God maye alſo bliſſe their byrthday. I meane in not conſidering their wants, too bewayle themſelues wyth Sainct Paule: but ſimplie 20 in hauing an eye too the benefyte whiche God gaue them when hee ſent them into the worlde. True it is that the Heathen men abuſed it: for when they ſolemnized theyr byrthday, they did it too exceede in many follies and ſuperfluous pompes. But the very original and welſpring of the ſolemnizing of byrthdayes, was, for that the holye fathers knewe it was good reaſon, too yeelde God thankes, and therefore they hilde that daye as a ſolemne feaſt, to the ende to prouoke themſelues to prayſe God. Yea verily: for when wee haue paſſed ſome yeares 30 of our life, althoughe wee ought too call Gods benefites too remembraunce inceſſauntly: yet is it requiſite that at the day of our entraunce into the worlde, there ſhould bee kepte an euerlaſting memoriall of them, ſo as wee might ſay, I ſee well that this yeare is paſt: God hathe brought mee hitherto: I haue off ended him many wayes, and therefore it is meete that I ſhoulde nowe aske hym forgiueneſſe. But aboue all things hee hathe ſhewed mee great fauour, hee hath maynteyned mee alwayes in hope of the ſaluation that he hath giuen me, and he hath deliuered 40 me from many daungers: and therefore it becommeth mee too call the ſame to remembraunce. And nowe that I am too enter intoo another yeare, it is good that I prepare my ſelfe to the ſeruing of God. For the euill aduentures that I haue paſſed, ſhewe me howe great neede I haue of his ſuccour, and that without him I ſhall bee vndoone a hundred thouſande times. Thus we ſee howe the holye fathers were woont to ſolemnize theyr byrthdayes, and howe it is a good and profitable exerciſe. The Heathen men (I ſay) haue abuſed it, and wee ſee at thys 50 day howe they that call themſelues Chriſtians doe play flat mockholyday with God when they ſolemnize theyr byrthdayes. For they make no reckening of prayers, nor of thankeſgyuing, nor of the acknowledging of theyr ſinnes, nor of Gods benefites: but of pampering themſelues after a beaſtly manner. But (as I haue ſayde) it behoueth vs alwayes too bliſſe God vpon our byrthdayes. And why? for as muche as God hath ſet vs heere in this worlde too bee his children: hee hath not put vs foorth as Oxen and dogges, but as reaſonable creatures, that 60 beare his Image.

And further, for as muche as wee bee baptyzed in the name of oure Lorde Ieſus Chryſt, and that beſydes oure creation, God hathe alſo moreouer prynted hys marke vppon vs for an aduauntage, too the intent wee ſhoulde bee as his deere friendes, and bee receyued intoo hys Churche: therein wee haue cauſe too bliſſe God double. And ſo they that curſſe the day of theyr byrthe, by chafing at the miſeryes and afflictions that they endure, ſhewe well that they bee vnthankefull, and that their owne afflictions doo too muche ouermaſter them. Euen ſo ſtoode the cace with Iob. And therefore wee haue the more cauſe too pray vntoo God without ceaſsing, that hee will vouchſafe too holde vs backe: and that if nowe and then hee ſuffer vs too let ſlippe ſome wicked wordes, and that we bee not ſo ſtedfaſt as were requiſite: yet notwithſtanding that thoughe wee bee ſhaken, wee may not fall, but recouer our ſelues agayne, and learne too gather oure wittes better aboute vs, too brydle oure ſelues: and that when wee ſee there hathe beene any frayltie in vs, wee maye condemne the faulte, too the intent too returne by and by agayne intoo the right waye. Thus yee ſee what wee haue too marke heere. But when it is ſayde, Curſed bee the night wherein worde was brought, beholde a manchilde is conceyued: it ſhoulde ſeeme that Iob meant too ſpyte God in ſo dooing. For thoughe wee haue cauſe (as I haue earſt ſayde) too bliſſe God for creating vs after hys owne Image and likeneſſe: yet is our caſe ſuche, as the menne are preferred before the women in mankinde, we know that God hathe ordeyned man as the heade, and giuen him the dignitie and preheminence ouer the woman.

And heere wee ſee alſo why Sainct Paule ſayeth, that the man muſte goe with the heade bare, bicauſe hee is the glorie of God: and the woman the glorie of the man. True it is that the Image of GOD is printed alyke in them bothe: but yet is the woman inferiour too the man, and wee muſte goe by thoſe degrees whiche God hathe ſette in the order of nature. So then, it is reaſon that God ſhoulde bee gloryfied bothe in males and females: howebeeit that hee muſte chiefly bee gloryfied at the byrthe of a manchilde: and yet cleane contrarywiſe Iob ſayeth: Curſſed bee the night wherein it was reported that a manchilde was borne. And why did hee ſo? For it had not become him too haue thoughte well of all theſe thinges, according as God had diſpoſed the dayes? Yes: but Iob turneth all to the contrarie. And heere wee ſee that whiche I haue touched: namely that hee ſo wanzeth awaye in his owne paſsions, as hee forgetteth Gods graciouſneſſe, whereof hee had ſpoken afore, For he had ſayde: very well, ſeeing we haue receiued benefite at Gods hande, why ſhoulde wee not alſo receyue euill? For wee bee bounde too bee ſubiect vntoo him. Iob ſhoulde haue borne theſe thinges well in minde. Howbeeit for as muche as it is an excellenter matter too haue a manchilde borne, than too haue a womanchilde: hee ſayeth: curſed bee the night wherein hee was conceyued. But (as I haue ſayde afore) all this is too teache vs too praye God too arme vs, and too giue vs ſtrength and power too withſtande temptations, conſidering that hee which is a patterne of pacience, was ſo carried away. And therefore if at any time wee bee incombred [Page] with any exceſſe, ſo as oure fleſhe prouoketh vs in ſuche wiſe as wee haue not ſo quiet a mynde too obey God as were too bee deſyred: let not that cauſe vs too bee out of heart, ſithe wee ſee that the ſame thing hath befalne vntoo Iob. Then behoueth it vs too humble oure ſelues, acknowledging our owne frayltie, and in the meane whyle too be of a good courage, vntill God haue giuen vs the full victorie. Furthermore wee haue too marke alſo, that ſuche as haue children, oughte ſo too reioyce in the hauing of menchildren, as they reiect 10 not theyr daughters, as wee ſee ſome vaineglorious fooles doo, who thinke that God dothe them greate wrong, if hee ſende them not menchildren. And for what purpoſe? Too the ende too continue theyr houſes, too purchaſe eſtimation, and too come in credite. Lo after what manner men woulde as it were prolong theyr owne lyfe for euer. And yet in the meane whyle if God giue them daughters, it is for their profite and they knowe it not: and therefore they woulde haue God too conſent too theyr fooliſhe fancies. Alſo 20 God dooth oftentymes puniſhe this preſumptuouſneſſe. For hee giueth menchildren too thoſe that are too deſirous of them, and they ſcratch out their eyes in the ende, and are as Seagulfes too ſwallowe vppe their ſubſtaunce. The fathers are of opinion, that theyr children ſhall increaſe their houſe, when they haue malechildren. And yet moſt commonly it is an occaſion too bring a houſe too confuſion, ſo as it ſhall bee poynted at wyth the finger. And what is the cauſe thereof? It is for that men applye not themſelues too God and too his will. VVhen 30 men deſire too haue children, that deſire is good, ſo it bee well ruled. But it muſt come too this poynt, Lorde, if thou giue mee iſſue, let it bee too the ende that thy name may bee honoured when I am gone. And if thou doo mee the worſhip too bee a father: let mee ſo bring vppe the children that thou ſhalt giue mee, as they maye bee rightly thine, ſo as they maye learne too ſerue thee, and thou guide them according too thy good will. Beholde (I ſay) howe fathers and mothers muſte content themſelues. VVhen God ſendeth them but one childe,40 whereas they woulde haue three or foure: and when God ſendeth them a daughter, whereas they woulde haue a ſonne: let them ſay, Euen ſo Lord, thou knoweſt what is meete for vs, and wee muſt frame our ſelues thereafter. Behold (I ſay) wherein the bliſsing of God ſheweth it ſelf. But foraſmuch as men are inordinate in their deſires, it is meete that God ſhould ſcorne them and their follies. By the way we be taught alſo not to deſpiſe one another. For whereas God hath honoured men in giuing them the dignitie of beeing the heade of mankinde, and appoynted the 50 woman too bee inferiour in degree: men muſte not bee proude of it. And truely wee heare howe Sainct Paule ſayth, that mankynde is come of the man, that is to wit, of Adam. But howe dooth hee continue, but by meanes of women? If men coulde ſeparate themſelues from women, and maynteyne a little worlde by themſelues alone: they ſhoulde haue good cauſe too make their boaſt. But nowe if a man conſider himſelfe, hee can no ſooner ſay, my father, but hee muſt by and by ſay alſo, my mother. So then, ſeeing that mankinde is continued by meanes 60 of the woman: it becommeth vs too thinke that wee bee bounde one of vs too another. Furthermore, too what purpoſe is it, that the woman was created? Verily that ſhee ſhoulde bee a helpe too man: and it behoueth hir alſo too bee ſubiect to him. But yet for all that, ſhee is mannes companion, as the Scripture termeth hir. For it is ſayde, that among all the thinges that God created, there was not anye helper that coulde bee meete for Adam. And why ſo? bycauſe hee was not of nature like vntoo beaſtes, but was of a more excellent creation. Nowe if women bee mennes companions, there is no cauſe of diſdeyne, that men ſhoulde trample them vnder theyr feete, or ſhake them off, or holde ſcorne of them: but they muſt bee knitte togither with the ſayd mutuall bond, ſaying: Very well, God created vs and faſhioned vs: and hee mainteyneth vs by menne and women: and that is done too the ende wee ſhoulde liue togither in one common accorde, knowing that there is a bonde of copartnerſhippe whiche God hathe conſecrated as inuiolable betwixt vs. Thus wee ſee what wee haue too remember that wee may behaue our ſelues vprightly. And nowe let vs come too that whiche is rehearſed heere. It is ſayde that Iob wyſhed that the daye of his byrthe were ouerwhelmed with darkeneſſe, that it were brunt vppe wyth the beate of the daye, and with ſtormes and tempectes, that it were ſtryken oute of the courſe of the yeare, that it mighte haue no ſtarres, and that it might not come intoo the Kalender, too bee vnder the gouernment of the Moone. It ſeemeth heere, that he woulde peruert the whole order of nature. But hereby wee ſee howe oure paſsions boyle wythin vs. True it is, that if men coulde mourne without exceſſe in their afflictions, it were not too be condemned. VVhy ſo? For our Lorde Ieſus Chriſt was not affectionleſſe: yea, wee ſee that when hee endured any greefe, hee felt it, hee ſighed at it, and he was ſadde for it: and yet for all that he was the vnſpotted Lambe of God, inſomuche that there was nothing in him that coulde be blamed. How is it then that hee had heauineſſe in him? Saue onely that (as I haue ſayde alreadie) his ſorrowing was moderated as was conuenient, and was not wicked nor ſinfull of it ſelfe. But all our paſsions are wicked, bycauſe they bee wrapped in ſome ſturdineſſe agaynſt God, or in ſome dyſtruſt, or in ſome other outrage of the fleſh. If God ſend vs any good, it is not euill don of vs to be glad of it: and ſpecially wee cannot yeeld him thankes, but we muſt haue our harts at libertie, too feele the good lucke that hee hathe ſente vs. But what? Menne are alwayes ſo full of vanitie, as they can neuer make themſelues merry without offending of God. As for example, if God ſende them ryches, there goeth I wote not what a vaynglorye, medled with them I cannot tell howe. Or at leaſtwyſe they call not vppon God with ſuche feruentneſſe as they were woont to doo, but become verye lazie, and giue them ſelues ouer too that whiche they haue in hande. Too bee ſhort, as faſt as men purpoſe too make themſelues merrie or too bee ſad, there will euermore bee ſome exceſſe: and hardlye can they holde themſelues from offending God, bicauſe they haue not ſuche ſtaye of themſelues as were requiſite, but let themſelues runne at randon. And ſpecially, if the aduerſitie bee great, menne ſhall verie hardly ſcape too forgette themſelues, and too bee caried awaye according as it befalleth heere vntoo Iob, when hee ſayeth [Page] hee woulde fayne, that his byrthdaye were quite wyped out of the yeare. But did hee himſelfe diſpoſe the dayes of the yeare, that hee ſhoulde deſyre too chaunge Gods ordinaunce? when our Lorde ſheweth vs the modeſtie which wee ought too keepe in making of othes, he ſayth: yee are not able too make one of the heares of youre heade whyte when it is blacke; or blacke when it is white: and howe ſweare you then by your heade? But here Iob paſſeth ſomewhat further. For hee woulde plucke the ſtarres out of the skie, hee would ſet the whole worlde on 10 fyre to burne vp the earth, and he woulde haue the clowdes, and the windes, and all things elſe to mingle themſelues togither at his deſire. Hereby wee ſee, that when men are much pinched wyth aduerſitie, they ouerſhoote themſelues in ſuche wyſe, as there remayneth no more modeſtie, or any thing elſe in them but outrage. Sith wee ſee this in Iob: it behoueth vs to ſtande the more vppon our garde, and to bee well aduiſed, that our ſorrowing in our afflictions bee after ſuch a ſort, as in the meane whyle God be bliſſed in all that hee doth, that wee prouoke him 20 not to diſpleaſnre, no not euen by vnaduiſedneſſe, for it is certaine that Iob ment not too diſpleaſe God willingly, neyther was it his intent too dooe agaynſt Gods minde: but this befell him through vnaduiſedneſſe. For our paſſions are blinde, wee haue no witte too diſcerne, we wander without keeping eyther waye or pathe. In ſo muche then as wee knowe our affections too bee ſo outrageous, we haue ſo much the more neede too pray God too rule them for vs. But by the way, if wee compare Iob wyth thoſe that blaſpheme God with open mouth, I pray you 30 howe woorthie are ſuche men too bee condemned? For Iob hauing ſerued God all the tyme of his lyfe, is neuertheleſſe ſet here as it were vppon a ſcaffolde by the ſpirite of God, too the ende men might by him perceyue theyr owne wretchedneſſe and humble themſelues, and vnderſtande that when the grace of God fayleth them, they are in a forewardeneſſe too caſt themſelues into hell, if they bee not hilde backe. Seeing that Gods will was to exercyſe Iob in ſuche ſorte, as too ſet him oute for a gazing ſtocke and too make him ſerue for an example and learning 40 vntoo others: what ſhall become of thoſe that blaſpheme God, yea euen without cauſe? For there are ſome that if any heart griefe happen to them, ſo as they be troubled, or if a man doo but ſtyrre their choler: yee ſhall ſee them teare Gods name a peeces, and they thinke that it ought too ſerue them for excuſe if they can ſay, why then did he chafe mee? If a man happen too doo them a little diſpleaſure, or if a flie chaunce to croſſe before their eyes: Ieſus Chriſte, and his death, and his bloud, and his fleſhe, and all that euer hee hath, ſhall bee torne all too peeces.50 As who woulde ſay, that our Lorde Ieſus Chriſt had taken mans fleſh vppon him, to bee made a Rayling ſtocke at thoſe monſters handes which are not woorthie to liue vpon the earth. And yet notwithſtanding, they will take it for theyr excuſe too ſaye, ſuche a man did anger mee. Thou ſuppoſeſt that thou bendeſt thy ſelfe agaynſt man, and yet notwithſtanding when thou bendeſt thee agaynſt hym that hathe grieued thee, the cace is ſo that God is offended by it. But when they come too aduaunce themſelues in that wiſe agaynſt God: ſeeme they 60 not Monſters contrarie too nature? Therefore lette vs take heede that wee ſo brydle our affections, as Gods name bee not blaſphemed by vs, whereas it ought too bee prayſed and bliſſed. Marke this for one ſpeciall poynt. Furthermore, wee ſee that in blaſpheming of God, men haue a certaine naturall Rhetorike, and are ſo cunning in the art, as there is no lacke in them. God hathe giuen vs ſpeache, to the intent wee ſhoulde confeſſe him too bee good, righteous, and full of equitie in all reſpectes and caces, and too the ende that in all oure talke, our indeuer ſhoulde bee too ſpeake of hym with all reuerence. But when it commeth too the poynt that God ſhoulde bee honoured aboue all thinges, wee ſpeake ſo fayntlye of him, that ſcarcely can a man wring a little woorde out of vs that ſhall bee well ſet. But if men will go too blaſpheming: then yee ſhall ſee them as eloquent as may bee deuyſed, and there is not the man that maye not ſeeme too haue beene at ſchoole too learne fine Rhetorike. Euen ſo is it here. Iob did it not of ſet purpoſe (as I haue ſayde afore) for he withhilde himſelfe as muche as he was able, and hee fought agaynſt the temptation. And yet notwithſtanding we ſee howe his owne nature caried him awaye in ſuche wyſe, as hee coulde not holde hymſelfe from this kinde of Rhetorike whiche is too too flowing. For wheretoo elſe ſerueth his ſetting downe of ſo manye faſhions of ſpeache, whiche hee heapeth vppe as it were intoo a little pyle? For ſo muche then as wee ſee ſuche a vyce rooted in menne, what haue wee too doo? VVee muſte pray God too open oure mouth, and too giue vs the grace that all our woordes may tende too his honour. And moreouer that he will reſtraine vs after ſuche a ſorte, as wee maye take good heede that wee ſpeake not vntowardly and at aduenture, when occaſion is giuen to talke of his iudgementes, and of the good that hee hath done vs, and of the corrections that hee hathe ſent vs, and of ſuche other lyke things: and that wee maye beare ſuche reuerence too his Maieſtie, as our woordes may bee well framed, that there may not bee anye reproche, and much leſſe any outrage, as wee ſee is happened here vntoo Iob. Yea and wee muſt bee the more prouoked therevntoo by this that hee ſayth, Let them that are woont too curſe dayes, curſe the daye of my byrth: and let them that rayſe vppe weeping and lamentation, ban the night wherein I was conceyued. Seeing that Iob ſpeaketh ſo, wee ſee yet better, that men haue neyther meaſure nor ſtay of themſelues when their affections beginne too boyle vp. For like as in a potte, when the firſt ſeething is ouerpaſt, and it hath caſt his firſt skumme, other walloppes come after, ſo as a man cannot ſtoppe them: euen ſo fare our affections, which are ſo outrageous as a man cannot weeld them at the firſt brunt. But contrarywiſe wee ſee what is taught vs in the holye Scripture: namely that when Dauid ment too prayſe God as became him, he was not contented to applie all his wittes and all his indeuer to the dooing of it: nor to call men to beare him companie: but hee ſayeth alſo, Yee Heauens, thou Earth, ye Trees, yee Hilles, thou Hayle, thou Snow, thou Rayne, and all ye ſenſeleſſe creatures, prayſe ye the Lorde. VVee ſee what zeal ouſneſſe there ought too bee in vs when wee mynde too ſerue God in good earneſt: that is too witte, wee muſt deſyre not onely that menne and women, but alſo that the ſenceleſſe creatures ſhoulde with one common conſent applie themſelues too prayſe [Page] God with vs, ſo as there may bee nothing in this worlde neither aboue nor beneath, which ſhall not bende it ſelfe wholy to glorifie God. And herewithall alſo let vs pray God to giue vs the grace to bee able to imploy our ſelues thereaboutes, and to ſtrengthen vs againſt all temptatiōs that may chaunce: not onely agaynſte the aſſaultes that ſhall be made vpon vs by our enemies from without, but alſo agaynſt the affections that are within vs.

Now let vs fall downe before the preſence of our good God, with acknowledgment of our offences, beſeeching 10 him to make vs vnderſtād thē better, & to open our eyes, that when we behold the miſeries wherewith we are like to be drowned & vtterly fordone, we may learne to haue recourſe to his ſoueraine goodneſſe, ſo as he may cōtinew the thing that he ſhall haue begōne in vs, by making vs to taſte of his loue: And that if hee ſende vs any afflictions, eyther by reaſon of our ſinnes, or for the tryall of our pacience, we may not be ſo vngracious as to grudge againſt him, but rather bliſſe him, aſſuring our ſelues that he hath iuſte cauſe to chaſtyze vs: and yet neuertheleſſe beſeeching him to gouerne vs in ſuche wyſe by his holy ſpirit, as wee may deſire nothing but to frame our ſelues to his good will, to the ende hee may cauſe the precious bloud of his ſonne (which was ſhedde for our redemption) to bee auaylable in vs, and that wee may bee ſettled therein more and more vntill he haue gathered vs vp to him into his immortall glorie wherevnto he calleth vs. That it may pleaſe him to graunt this grace not onely vnto vs, but alſo to all people and nations of the earth, bringing all poore ignorant ſoules to the knowledge, &c.

The twelfth Sermon, which is the ſecond vpon the third Chapter.

This Sermon contayneth yet ſtill the expoſition of the tenth verſe, and of the verſe folowing.

11. VVherefore died I not in my mothers wombe? wherefore did I not yeelde vp the Ghoſte as ſoone as I was come out of hir wombe?

12. VVherefore did the knees receyue me? wherefore haue I ſucked the teates?

13. For now ſhoulde I haue lyen ſtill and taken my reſt: I ſhoulde be in quyet, and there were reſt for mee,

14. VVith the Kinges and Counſellers of the earth, which buylde the deſert places,

15. VVith the Princes that haue golde, and which hoorde vp Siluer in their houſe.

16. Or I ſhoulde be but as an vnty mely byrth that is hidden, or as an infant that hath not ſeene the lyght.

17. There the wicked reſt from their trouble, there they that haue traueled lie at reſt.

18. There the priſoners reſt togither, and no man heareth the voyce of the extortioner.

19. There the greate and the ſmall are equall, and the ſeruant is free from his maiſter.

I Haue declared heretofore, that when we bee heauy and ſorowfull, the onely remembrance of Gods benefites muſte cheere vs, or at leaſtwiſe aſſwage our miſeries and griefes: ſo as if any aduerſitie pinch me, and I bethinke me of the great 40 number of benefites that God hath done for mee, the ſame muſt aſſwage my ſorrow. And ſith the cace ſtandeth ſo, no afflictions ought to make vs forget the knowledge whiche wee haue of Gods benefites and graces: and yet notwithſtanding it commeth ſo to paſſe. VVhereof we ſee example in Iob, who is the true mirrour of pacience. For what ſoeuer miſeries he indured: yet ought he to haue acknowledged it for a greate good fortune, that hee was ſent as a reaſonable creature into the world, that he had borne 50 the image of God, and that hee had bene cheriſhed and mainteyned vnto mans age, to the intent he myght know God to bee his father. Beholde here ſuch benefites as are ineſtimable: and yet is Iob ſo farre of from commending them, that hee wiſheth hee had neuer taſted them. VVee ſee then howe ſore temptations trouble vs, and that in ſteede of taking ſome comforte and aſſwagement of our ſorowes by Gods benefites, wee turne the ſame into a corzie in ſomuch as we could finde in our harts that God 60 had neuer done vs any good, nor that wee had neuer knowne him. Not that Iob was vtterly of his minde: but bycauſe woordes eſcaped his mouth without aduiſement, by force of the miſerie that hee indured. This then is no incouragement for vs to conſent vnto wicked intentes: but wee muſte brydle our ſelues in ſuche wiſe, that if ſuch fancies come in our heade, wee may driue them a greate way of from vs. And certaine it is, that here is a greate and ſinfull infirmitie worthy to bee condemned. For wee ſee the example that is ſhewed vs in the two and twentyth Pſalme in the perſone of Dauid, and ſpecially in the perſone of our Lorde Ieſus Chriſte. Dauid is there as a man deſtitute of helpe, to whome God ſheweth himſelfe to be contrarie, in ſo muche that hee ſeemeth to be vtterly ſhaken of, and therefore hee cryeth out, My God, my God, why haſte thou forſaken mee? And this is ſpoken in the perſone of Ieſus Chriſt, as of the heade of all the faithfull. But yet neuertheleſſe, after he hath thus made his mone, hee addeth: Lorde thou diddeſt draw mee out of my mothers wombe, thou diddeſt gather mee vp from the matrice, thou haſte ſhewed thy ſelfe to bee my God before I coulde knowe thee or call vpon thee. Dauid did ſet this geere before him, of purpoſe to render thankes vnto God, and too ſing vnto his name in the middes of his ſorowes: and afterwarde he ſtablyſheth himſelfe in good hope for the time to come, not doubting but God [Page] regarded him ſtyll with cōpaſsion, conſidering that he had ſhewed himſelf ſo gracious & pitifull towards him alreadie. Here we ſee a leſſon cōmon to all men: which is, that when we be diſtreſſed with aduerſitie too the vttermoſte, euen that it ſeemeth a vayne thing and but loſt labour to call vnto God: yet it behoueth vs to cōſider, that he hath created vs and put vs into this world, imprinting his owne image in vs, and giuing vs many tokens to knowe that he taketh vs for his children. This ought to make vs lyfte vp our mindes alofte, to yeelde him his worthy prayſe: and 10 moreouer it muſt ſerue vs for a ſpurre to make vs to truſt in him, doubting not but he will ſhewe himſelfe the ſame hereafter, whome wee haue felte him heretofore. True it is, that it were better for a man to be vnborne, than to be vtterly lefte vp vnto miſerie: in ſo muche as our Lorde ſayeth, vnhappie is he by whome offences come: It were farre better for ſuche a man, that hee had neuer bene borne. Yea, but when the cace ſtandeth but vpon the ſuffering of calamities and troubles: wee muſte not take them ſo ſore to harte, as to forgette the gracious goodneſſe 20 that hee ſhewed vs, when it pleaſed him too make vs to inioy the lyghte of the worlde, ſpecially with condition that we ſhould be his children, bicauſe hee hath printed his image in vs. There was therefore a peece of vnthankefulneſſe in Iob. But let vs marke therwithall, that he ſpake not as one that conſented to ſuche meaning. Hee was ſo turmoyled, that this eſcaped his mouthe vnwares: & yet neuertheleſſe he was fully reſolued in his hart ſtill, that God had done him ſo muche good, as of very reaſon hee ought to acknowledge it. And hereby wee bee 30 taught, that although God ſtrengthen vs by his holy ſpirite, ſo as we haue ſome pacience and power to withſtand aduerſities: yet notwithſtāding there will be ſome fraileneſſe mingled with it, in ſo much that our griefe ſhall carie vs away as it were ſome hideous tempeſt in vs, ſo as wee ſhall not be able to rule our ſelues in all poynts as it were requiſite. And hereby we be warned to walke in feare, and to ſtande continually vpon our garde, beſeeching God to ſuccour and releeue ſuche weakeneſſe as hee knoweth to be in vs. Furthermore, if at any tyme wee be ſo aſſaulted to paſſe our bondes & to make complaintes: Let vt praye 40 God to arme vs, that wee may well atchieue ſuch a combate. And howſoeuer the worlde go, let vs practyze the leſſon that I haue ſpoken of: which is, to ſet before our eyes the benefites of God whiche wee haue receyued in times paſte, to the intent they may ſo comforte vs, as our ſoro we doo not ouermate vs too oppreſſe vs altogither, but that wee may keepe ſtill ſome taſte of Gods goodneſſe, too the ende wee maye hope ſtyll for mercye at his hande, notwithſtanding that wee haue no lykelyhoode at all of it, and that it ſeemeth wee bee vtterly 50 ſhutte out from him. Thus yee ſee what wee haue too marke in this ſtreyne. And herewithall wee ſee, that when menne are once fallen vnto wickedneſſe, there is no ho [...]with them. It was alreadie too muche too haue ſayde, why was not the doore of my mothers wombe ſhutte vp? why was I borne into this worlde? But hee addeth further, why did the knees receyue mee? why did I ſucke the teate? Herein wee ſee that Iob conſidereth not Gods benefytes to his owne profite, albeit that hee haue felte 60 them in greate number, but rather reiecteth them altogyther: and this is to make an ill beginning. Therefore wee muſte take good heede too our ſelues: and ſo ſoone as our Lorde maketh vs to knowe any good that wee haue receyued at his hande, it muſte ſo touche vs to the quycke, that wee may not bee ſo churliſhe and frowarde as too turne good into euyll. For if wee once beginne to forgette Gods gyftes, or to turne them contrarie too that wee ought: it is certayne that the ſame inconuenience and vyce wyll followe vs to the vttermoſte, as wee ſee here by the example of Iob. VVhen God openeth our moothers womb to let vs out into the worlde, hee gyueth vs certayne women to take vs vp, according as wee ſee it is verie needefull, conſidering that the poore humane creature commeth foorthe in as greate neceſsitie as any thing can bee. This done, hee prepareth nouriſhmente whereby wee bee ſtrengthened, and hee turneth the womans bloude into milke, that wee myght ſucke ſuſtenance out of it. God then doeth ſo prouyde for vs, euen at the tyme that wee haue neyther wytte nor reaſon, and are in daunger of death, not able too helpe our ſelues, no nor too aske helpe at other folkes handes. God preuenteth and ouergoeth vs. VVee ſee here benefytes of diuers kindes. But wee ſee that Iob did put them all in a bundle, and was angrye with them all. Therefore lette vs heereby take warning, too bee moued too conſider Gods fatherly goodneſſe and too thanke him for the ſame, ſo often as hee ſetteth foorthe anie of the benefytes that wee haue receyued of him. And when wee haue ſo begonne, lette vs go throughe with it. For as it is ſayde in the Frenche Prouerbe, Loaues are made horned by ſetting of them amiſſe into the Ouen, and when menne haue once ouerſhorte themſelues, they wote not howe to keepe meaſure any more. Nowe if it happened ſo vnto Iob, who was indewed with ſo ſingular conſtancie: what ſhall become of vs that are but as leaues, ſo as there needeth but a little blaſte of winde too ſhake vs downe? Then lette vs vnderſtande the neede that wee haue too flee vnto God, that hee may reache vs his mightie hande. But after that Iob hath ſayde ſo, he addeth yet worſer: whiche is, that if hee were dead, he ſhoulde haue rest. The reaſon (ſayeth hee) is that death endeth all things, ſo as there is no more eyther riche or poore, there is no more any Seruaunt or Mayster: thoſe that haue troubled the worlde holde themſelues in quiet: and they that haue bene troubled are alſo at reste with them. I ſhoulde lye ſtill and ſleepe, I ſhould no more haue any care or feeling of miſerie. It ſeemeth at the firſte bluſhe, that Iob ſpeaketh heere lyke a Heathen man that hath no hope of the lyfe to come nor of the reſurrection, howebeit that the ſame were neuer cleane wyped out of his harte. But ſometymes there are ſo greate and ſo headdie paſsions in vs, that the ſeede of God is as it were choked, and all the lyght of religiouſneſſe whiche wee ought to haue, is dimmed, and all the conceytes thereof are caſte vnder foote, ſo as they can beare no ſway. This is well woorth the nothing: but it had neede too bee declared more at length, for to bee well vnderſtoode. VVee ſee howe the preſent afflictions blinde vs. If it bee ſommer, and that wee bee ouerwhote (for wee muſte take theyr familiar examples) it ſeemeth one of the paynefulleſt troubles that a man can indure: ſpecially if [Page] a man bee ſo ouerloden that hee faynt, and bee not able to holde out any further, hee woulde haue a froſte that ſhoulde clyue the ſtones, and hee thinkes hee ſhoulde bee well refreſhed, and that hee ſhoulde bee the more at his eaſe. And if it bee winter, wee will thinke that no heate can bee to greate for vs. Lo howe the preſent paſſions cary vs away, and this befalleth too all men: Yet notwithſtanding ſome are muche more tender and nyce to ſuffer aduerſitie, than other ſome bee. Therefore according as eche mans nature and complexion is, thereafter 10 doth hee torment himſelfe with the aduerſitie that hee indureth, and thereafter dothe hee martyr himſelfe to the vttermoſte. For aſmuche as wee ſee ſuche experiences, wee knowe that men are caryed away by their affections, in ſuche wiſe as they thinke vpon nothing but the thing that grieueth and tormenteth them. And the ſame thing is to bee ſeene heere in Iob. For hee is ſo ouerpreſſed with his miſerie: that hee lo [...]eth moſt vntoo that whiche ſhoulde befall him after his death, and thinketh nothing at all of the ſeconde lyfe. I ſaye hee 20 thought nothing at all of it when he ſpake after that ſorte at aduenture. True it is that hee had the knowledge and beliefe of it printed in his harte: but it lay as a couered fyre, which is as it were choked with aſhes. And let vs not thinke it ſtraunge, that our euill, and ſinfull affections, ſhoulde cauſe vs ſo to forgette the things that we knewe and were ſure of afore. For wee ſee howe good zeale hath had the ſame propertie both in Moyſes and in ſainct Paule. VVhen Moyſes deſired God too bee ſtriken out of the booke of lyfe, to the ende that the people might 30 bee ſaued: wee ſee there a good and holy minde, euen ſuche a one as God allowed of: and yet was there ſomewhat too bee gaineſayde in it. Doth Moyſes thinke that God can roote out his owne chozen? Is God chaungeable in his purpoſe? Moyſes knewe well that God had chozen him and accepted him too bee one of his children. Howe dothe hee then deſyre to bee wyped out of the booke of lyfe? It was as muche to ſaye, as if hee had neuer bene reckened in the number of them that muſte obteyne euerlaſting lyfe. Dothe hee demaunde it of God 40 in waye of Hypocriſie? No: there is nothing that caryeth him away but his owne zealouſneſſe, which is ſo feruent in him, as hee paſſeth ſor nothing but the welfare of the people that was committed vnto him. For what a matter was it when hee hearde the ſentence of condemnation, that God woulde deſtroy all the children of Abraham? If this offpriug that God hath chozen to himſelfe bee ſo rooted out, the couenant of God muſte alſo needes bee abolyſhed: Lorde, then rather lette me bee razed out of thy booke, than too ſay that al this people 50 heere ſhall periſhe. Moyſes then was ſeazed with ſo greate an anguiſhe, that hee forgat himſelfe: hee had no more regarde of himſelfe: neyther conſidered he that thoſe whome God hath chozen muſte of neceſsitie bee preſerued euen too the ende. This was gone from him for a little while: and thus wee ſee why he deſired to be wyped out of the booke of lyfe. As much is to bee ſayde of Sainct Paule. I woulde wiſhe (ſayeth hee) to bee curſed for my brethrens ſake. Howe ſo? Sainct Paule knew himſelfe too bee a member of our Lorde Ieſus Chriſte,60 and was ſure that hee was an inſtrument purpoſely chozen too glorifie him: and woulde hee nowe repeale the ſayde grace? woulde hee breake off the courſe of Gods determination when as hee knewe well that it is vnchaungeable? No, as hee himſelfe declareth anone after. Then was there ſome contrarietie in him. Yea, but no inconuenience came of that. For as I ſayde, his zeale whiche is good and holy, draue him and inflamed him in ſuche ſorte, as hee had no reſpect of his owne welfare for the preſent tyme, but was deſirous that God ſhould fulfill his promiſe in the ofſpring of Abraham, to the intent that his name myght not bee blaſphemed. Nowe wee ſee by example, that good affections doo ſometimes as it were ſteppe aſyde out of the way in Gods children, and make them to forget that which is knowen and certayne vnto thē. And ſith the cace ſtādeth ſo, we muſt not thinke it ſtraunge though Iob were ſo hardly diſtreſſed that hee was forced to ſpeake like a harebrayne, ſo as he maketh all men alike and equall when they bee deade: and it ſhould ſeeme by his ſaying that menne periſhe, and that there is none other lyfe after this. His dealing thus, is not for that he had not well cōceyued an other opinion in his minde and ingraued in his harte: but hee ſpeaketh as a man that raueth in a traunce. For his griefe had ſo blinded him, that hee was not his owne man but was become like the boyling ſea, wherein the waues iuſtle one agaynſte another. Then ſee wee a fayre lookingglaſſe, whereby wee may perceyue that our affections are blinde, bicauſe they folowe not reaſon, too knowe the things that wee ought too bee moſte certayne and fully reſolued of in all the worlde. For what ſhall become of vs, if wee knowe not that wee are created to a better lyfe? It were better for vs that wee were Aſſes & Oxen. For the brute beaſtes inioy the preſent lyfe: they feede, they take theyr reſt, and they trauell without any greate feeling of it. But men eate not one morſell of breade without care: in the middes of their pleaſures, they haue a number of hartbytings of their owne (beſydes that they wante not anoyances at other mens handes) for euery man for himſelfe becommeth his owne hangman. Therefore if wee haue no hope of the ſeconde lyfe, what ſhall become of vs? And truely our Lordes will is, that the ſame ſhoulde abyde printed in the hartes of all menne, according as wee ſee that although the Heathen men were become brutiſhe, yet notwithſtanding they retayned ſtyll ſome knowledge of the ſeconde lyfe, and of the immortalitie of the ſoule. And as for thoſe that knewe it not, God hathe lefte ſome marke or other, whereby too make them vnexcuſable, yea and it were but euen the toombes that they haue made too burie deadefolkes in. Euen that is a recorde of the reſurrection. But heere wee ſee that Iob wiſte nothing of all this. VVhat ſhall wee ſaye then, but as wee haue ſayde alreadie: that is too witte, that when wee gyue heade to our affections, they put out our eyes, or elſe ſeele them vp ſo cloſe, as wee can ſee neuerawhit, but ſpeake off and on, without any aduyſed vnderſtanding or ſtaye of our talke? Beholde wherevpon wee ought too muze. But on the other ſide, lette vs marke the grace that was gyuen to Iob, in that hee did not vtterly conſent too this ſo raunging talke, (for that had bene a blaſpheming of God) but onely did lette ſlippe ſuche woordes at randon. If a man [Page] had asked him by and by, what ſayeſt thou? is there no difference betweene good men and badde? dothe death make a finall ende of all thinges? Thou ſpeakeſt heere lyke an infidell that neuer knewe of God nor of Gods religion. For God teacheth vs, that after death there is a better lyfe than this, and an euerlaſting heritage, which hee hath prepared for thoſe that are his, and for thoſe whome hee hath chozen: and as for the reprobates, ſeeyng that they haue deſpyzed him during theyr lyfe, they ſhall knowe him to bee their iudge. If Iob had bene poſed 10 thus, hee woulde haue confeſſed ſuche things, yea euen vnfaynedly: and yet for all that, hee ceaſſeth not to ouerſhoote himſelfe in the ſame things. Alſo wee ſee that all the matter conſiſteth not in knowing: but wee muſte perſeuer in the ſame knowledge, to withſtande temptations with it when they aſſayle vs. For if we haue readde the holy Scripture, if wee haue haunted ſermons, if we haue bene taught that which is requiſite for a mans ſaluation: and yet for all that, bee negligent, and bende not oure minde to bethinke vs of the things that wee 20 haue hearde afore: it is all one as if a man beeing well furniſhed with Corſelet, Murryon, ſwoorde, and Target, ſhoulde hang them all vp vpon a ſpirget, and ſuffer his armour to ruſte, and his ſwoorde to ſticke faſte to the ſcabberd, when hee ſhould come to haue neede of them. Hee may well ſay, I haue armour and weapon ready: but what ſhall it boote him to looke vpon them? yee ſee his furniture is vnprofitable, bycauſe hee hath ſuffered it to ruſte: and moreouer hee ſhall not knowe howe to handle eyther ſwoorde or target at his neede. Euen ſo ſtandeth 30 the caſe with vs. VVee may well haue knowne the thing that is good and conuenient for our ſaluation, and yet for all that, when as wee thinke our ſelues too bee handſome and well appoynted men, wee ſhall not haue the skill howe to applie all things to our behoofe: but this knowledge of ours ſhall bee as it were ruſtie, ſo as it ſhall not come to our remembrance when wee haue neede of it, and when it might ſtande vs in beſte ſteade. Then ſee wee here a good leſſon for vs: which is, that it is not ynough for vs to haue knowen the thing that 40 God ſheweth vs for our profit: but wee muſte alſo exerciſe it without ceaſsing, and our remembrance muſte bee refreſhed, to the intent wee may knowe which is the true vſe of the holy Scripture. For if that whiche is ſpoken of here befell vnto Iob, who notwithſtanding had earneſtly minded the worde of God (I meene not the word written, but the woorde that God hath giuen him by aſpiracion:) if he (I ſay) miſſed not to be beſotted at his moſt neede: what ſhall become of vs that are muche weaker than hee was? And therefore lette vs beſeeche this good 50 God, that if at any time (for to make vs humble,) he ſuffer our owne infirmitie too ouerrule vs, ſo as wee haue no ſuche power too warde Satans blowes as were requiſite: yet notwithſtanding the ſame may bee croſſed out of his reckening booke, and not bee called to account. Thus wee ſee what wee haue to do. But will wee bee aſſoyled at Gods hande? Then muſte wee firſt condemne the faultes that wee perceyue in ourſelues. Furthermore as touching the ſtate of the ſeconde lyfe: the Scripture ſheweth vs as muche as is expedient to bee knowen in 60 this behalfe: which is, that it is true, that when men are come to the ende of their race, God draweth them backe from hence beneathe. For this life is likened too a courſe or a race. Therfore we haue made an ende of our race or iourney at death. But yet for all that wee ceaſſe not, eyther to bee in payne: or elſe to bee in bliſſed ioye after that our ſoules are parted from our bodies. Lo what wee haue too beare in minde. As touching the paynes of this preſent lyfe, as the care of eating and drinking, of mainteyning oure ſelues in apparell, and of keeping oure ſelues from harme taking, as well by meanes of men, as by meanes of beaſtes: all this ſhall vtterly ceaſſe: and yet in the meane while it is ſaide, that the childrē of God are gathered vp into ioy. True it is, that as yet wee haue not the crowne that is promiſed vs, and whiche is prepared for vs. For the whole body of Ieſus Chriſt muſte bee made full and perfect togyther. And heere wee ſee why it is ſayde that our lyfe lyeth hidde in Chriſte vntill the tyme of his c [...]mming. But yet the faythfull reſting in Abrahams boſome are already ſo farre foorth parttakers of the ſayde ioy, as they knowe that God is their father, and that the truſte whiche they haue had in him is not in vayne. And ſpecially wee muſte marke howe Sainct Paule ſayeth, that as long as wee bee ſhutte vp within this mortall body, wee walke in hope, without any beholding or ſight of the things that are promiſed vs, for all thoſe things are hid from vs: but when wee bee parted out of the worlde, wee ſee the thing that wee hoped for, and the thing that was earſt hid from vs is then ſhewed openly vnto vs. VVe ſee then howe the faythfull that are departed out of this worlde, are in ioy with God, and do knowe, that foraſmuche as they bee Chriſtes members, they can not periſhe: yea and that they knowe it muche better, and with a greater power, than they had done during this preſent lyfe. And as for the reprobates, they are as condemned caytifs, that wayte but for the houre of execution and torment. For they be ſure alreadie of cō demnation. And heere wee ſee why it is ſayde that the diuelles are locked vp in darke priſons; and bounde as it were in chaynes, vntill they come to the ſayde finall confuſion, whiche is prepared for them agaynſte the comming of our Lorde Ieſus Chriſte. Thus wee ſee what the Scripture dothe briefly ſhewe vs concerning the ſtate of the ſeconde lyfe, in wayting for the laſte daye. But it is ſpoken ſoberly vnto vs, bycauſe wee bee too muche gyuen too fonde and curious queſtions. And wee ſee that men loue better too bee inquiſitiue what is done in Paradiſe, than too knowe whiche is the waye too come thither. Beholde, God him ſelfe telleth vs, ſaying: Come to mee. Hee ſheweth vs how wee may come thither: and wee paſſe not for it. You woulde maruell to ſee howe colde we bee when it ſtandeth vpon the poynt of going vnto him by the meanes that hee hath giuen vs: and yet in the meane whyle wee bee buzie in demaunding what is done heere? and what is doone there? what is this? and what is that? VVee be deſirous too knowe that whiche God hath hidden from vs: for hee will not haue vs too knowe ought as nowe, but onely in parte. And heere wee ſee why the holye Scripture vſeth ſuch a ſoberneſſe. It is bycauſe wee ſhoulde not couet too bee ouerſuttle in theſe fonde queſtions, but bee contented too knowe that whiche is for our profite. Yet neuertheleſſe [Page] it ſtandeth vs in hande to bee well reſolued in the ſayde article: that is to witte, that in death there is not reſte for all men. True it is that all men, yea euen the wicked alſo (as I haue ſayde) ſhall bee diſcharged of the neceſsities of this preſent lyfe. But in the meane ſeaſon they fayle not to bee tormented, feeling God too bee theyr iudge, at whoſe hande they can looke for no mercy, for they knowe that this confuſion is throughly ready for them, and that they ſhall bee plunged downe into hell. Seeing (I ſay) that they are caſte and repriued to that day:10 they feele an vnquietneſſe whiche paſſeth all the paynes and tormentes of this worlde. It behoueth vs too knowe this, to the intent that while wee lyue here belowe, wee may pray God to guyde vs with his holy ſpirite, that wee may not couer any vnlawfull thing: wayting continually tyll hee accompliſhe his promiſe, in gathering vs all togyther into his heauenly kingdome. Lo what wee haue to beare in minde. And as touching the reſte, although Iobs talk was out of ſquare, (as I haue ſaid alredy) yet notwithſtanding wee may gather ſome good and profitable leſſon 20 of it. Howe ſo? VVhen hee ſayeth that Kinges and Princes doo buylde vp deſert places: hee ſheweth the fooliſhe vaynegloriouſneſſe that is in worldelings, and in ſuche as woulde make themſelues renoumed heere. VVhen men deuiſe, practyze, and conſulte of buylding houſes and palaces: wee knowe that commonly there is exceſſe. VVhē they proceede according to the order of nature, and ſay, very vell, it is Gods wyll that wee ſhoulde lodge heere belowe, and therevpon doe buylde themſelues houſes to dwell in according to theyr articles: it is a very good 30 lyne that they drawe by. But they that meane too magnifie themſelues in the worlde, content not themſelues with that, but wil printe an euerlaſtingneſſe of their names in their palaces and caſtelles, and they wyll haue them to bee ſeene a farre off. VVho buylded ſuche a place? it was yonder Prince. Thus yee ſee the vayne gloriouſneſſe that paſſeth beyonde the order of nature. And that was it that Iob mente too gyue inkling of. As if hee had ſayde, men that lyue vpon earth are prycked with muche care, in ſuch wyſe as they take muche payne, and fayle not to heaue 40 out one another. For they bee ſo prycked with theyr owne luſtes, that they wage battell agaynſte nature. For what meaneth this their buylding in deſertes? It is too make buyldinges that are as it were incredible, that when a man commeth too the place, hee maye take vp hys hande, and bliſſe him, ſaying: Howe is it poſible too haue buylded in this place? For if a ſituation bee conuenient and eaſie to buylde vpon, and a man ſee ſome fayre buylding vpon it: very well, it ſhall be thought no ſtrange matter, and it will bee mockt at by ſome maner of quippe.50 But if a man ſee a place that is as it were vnapprochable, and ſome other take vpon him to ſay, I wyll make it a place of eſtimation: then beholde, the deſert is buylded vp. Beholde it is made as a new worlde. Suche maner of men meene as it were to ſtomake agaynſte God. For they purpoſe too reforme the worlde and the order that God hath ſet in it, they wyll haue it ſeene that nothing ſhall let them [of theyr purpoſe.] And whereas God hath ſette barres before them to ſay, you muſte go no further: they leape quite ouer them. Lo what vainegloriouſneſſe 60 is in many men: and this is the thing that Iob mente too betoken heere. Alſo (as I ſayde) his woordes are farre out of ſquare: but howſoeuer the caſe ſtandeth, a man maye yet gather ſome good leſſon of them. Moreouer when hee addeth, That the ſeruaunt is ſet free from his mayster, and that the poore and the riche are all one: it is to ſhewe vs, that men muſte not glorie in theyr preſent greateneſſe, according as ſainct Paule ſpeaketh of principalities, wherein hee ſpeaketh as Dauid dothe. For thus hee ſayeth in the Pſalme: I haue ſayde, ye are Gods. VVhich is as muche to ſay, that Princes, and ſuche as are in authoritie, are Gods li [...]etenants, and haue preheminence aboue the reſte of the worlde, as thoughe God had priuiledged them. But what for that? yet are yee mortall men, and ſhall dye as men, and ſo aſſure your ſelues. Thus wee ſee that they whiche are aduaunced to hyghe eſtate, oughte not to dazle mens eyes, but rather acknowledge theyr owne frayle ſtate, and that for aſmuche as the worlde and the ſhape thereof paſſeth away: theyr riches, theyr credite, and their honor ſhall come to nought. Therefore let them not beſot them ſelues. But let them continually thinke vpon death, and let thoſe that haue ſeruauntes and ſubiectes vnder them, thinke thus with themſelues: we muſte come to account, wee haue one in heauen who is maiſter of vs all, as ſainct Paule ſayeth: there will be no accepting of perſons, there ſhall bee no more bondage or maſterſhippe for men too alleage before God. True it is that the earthly policie, and alſo the ſtate of Magiſtrates is ordeyned of God. But all this concerneth the worlde and worldely things, whiche ſhall take an ende. And therefore muſte theſe things bee tranſitorie alſo. Then let vs all take heede that wee holde our ſelues in lowlyneſſe and modeſtie, and that wee attempt not any thing whiche God hath not giuen vs libertie to doe. But nowe let vs returne to the matter that wee beganne withall: that is too wit, that Iobs talke ceaſſed not too bee outrageous and exceſsiue, and without any meaſure: and that if hee hadde conſented vnto it, it had beene horrible blaſphemie. But the caſe ſo ſtandeth, that foraſmuche as he had not ſuche a ſtrength in him ſelfe as to bee able too maſter himſelfe: hee was attaynted with many euill faultes, as men muſte needes feele in the encountering, that they haue alwayes infirmities in theyr fleſhe. And furthermore wee ſee heere howe Iob ſpeaketh of little babes. For whereas hee ſayeth: As an vntimely byrthe: it is as muche as if hee ment too tell vs, that when God putteth an humane creature into the mothers wombe, it hath no ſoule. But contrarily wee knowe that when the creature is conceyued in the mothers wombe, God breatheth a ſoule into it, and it is certayne that it hathe in it the ſeede of lyfe. And ſo Iob ſheweth himſelfe not too bee well ynough ſettled in his wittes, to conſider of Gods workes, and too iudge rightly of them, too diſcerne betweene blacke and whyte, but is altogyther ſtrayght. And whereof commeth that? Euen of the hardineſſe of his paſsions, as I haue ſayde. VVee ſee heere as it were a tempeſte or ſtorme that maketh Iob bothe deafe and blinde. Sometimes when it thundreth, and the ayre is ſo ſore troubled that a man can not heare any thing, all oure wittes bee as it were vtterly amazed, and therewithall we bee ſtriken in feare: and when we ſee the flaſhes of lyghtning, and heare the thundercrackes, and [Page] the ratling of ſome ſore and vehement hayle: wee imagine that wee ſhoulde bee fordoone, and wee ſhrinke our ſelues inwarde in ſuche wyſe, as we dare not once put out our heads. Euen ſo ſtoode the cace with Iob. VVherefore let vs conſider theſe things, and there withall let vs alſo beare in minde the doctrine that I haue touched already. True it is that here we muſte marke two things: for wee haue two extremities, whereof it behoueth vs to take hede. The one ſorte thinke it is no pacience, if a man bee not altogither peaceable. The other ſorte are of opinion, that 10 although a▪ man chafe agaynſte God, and reſiſt him: yet hee ceaſſeth not to bee pacient, conditionally that at the ende hee miſlyke of his faulte and repent it. Theſe men gyue themſelues the brydle, and take leaue to committe many ſinnes, yea and they ſuppoſe themſelues to bee pacient when they haue ſo ſtomaked agaynſte God by that meane, where through they bereeue themſelues of Gods grace. Therefore wee muſt take heede of theſe two extremities. And let vs marke, that our pacientneſſe in ſubmitting our ſelues to Gods good will, is not to bee without 20 any greefe at all, or not to ſtomake the matter at ſome times, or not to feele the waues that come ruſhing againſt vs, ſo as wee ſhold be as ſenſeles perſons in that behalfe: But rather, when wee bee in ſuche battels, let vs not diſcourage our ſelues for the matter: but lette vs call vpon God, and therewithall feeling continually howe greately wee be giltie before him, let vs pray him to ſtrengthen vs by the power of his holie ſpirite, that wee may be able to withſtand ſuch aſſaultes, whereby we myght be oppreſſed at the firſte blowe, if hee ſuſteyned vs not. Beholde (I ſay) howe it behoueth vs to deale, to the ende that when God ſhall haue gyuen vs any power and ſtrength to withſtand temptations, he may encreaſe the ſame in vs, vntill we be come to the ende of all our battels.

Now let vs fall down in the preſence of our good God, with acknowledgement of our faults, beſeeching him to make vs feele better what we haue not done, that we may be ſory for them, & craue pardon of him, & walke in ſuch aduiſedneſſe, that beeing ſhrowded vnder the ſhadowe of his wings, we may be fenced with a good & inuincible defence againſt our aduerſarie, & all that euer he cā practyze againſt vs. And for aſmuch as we be inuironed with ſo many wants while we be in this world, let vs pray alſo to bee ſtrengthned with power frō aboue, that we may not faynt in the midſt of our iourney, but hold out our race, hauing alwaies our eye vpon the glory that is promiſed vs in heauen, and purchaſed for vs by the death and paſsion of our Lord Ieſus Chriſt, not doubting but that wee ſhall fully & perfectly enioy it, when we ſhall haue earſt taken poſſeſſion of it here beneath by hope and pacience. That it may pleaſe him to graunt his grace, not onely to vs, but alſo to all people and nations of the worlde, &c.

The thirtenth Sermon, which is the third vpon the third Chapter▪

20 VVhy gyueth hee lyght to them that are in miſerie, and lyfe vnto them that haue ſorrow▪ full hartes,

21 VVhiche wayte for death, and it commeth not to them: [and] whiche ſeeke for it more buſily than for treaſures?

22 They woulde reioyce and bee merye, they woulde bee very gladde if they myght finde the graue.

23 [VVhy giueth he light] to the man whoſe way is hidden, and which God hath ſhet vp?

24 My ſighing commeth before I take my repaſte, and my roaring is lyke the ouerflowing of waters.

25 I haue met with the thing that I ſtoode in feare of, and the thing that I miſtruſted is falne vpon mee.

26 I haue not bene in proſperitie, I haue not bene in quiet, I am not in reſt, and yet notwithſtanding this trouble is come vpon mee.

IOb complayneth here, as though God did men wrong too put them into the worlde, and to exerciſe them with ſtore of miſeries. And ſo he maketh his reckening, that if God will haue vs to liue, he ſhould mainteine vs at our owne eaſe, & 50 not incomber vs with many troubles. Thus we ſee briefly what is conteyned here. Verily Iobs intent was not too pleade agaynſt God, as if he woulde go to lawe with him: but yet in the meane whyle, the greefe that hee ſuſteyned carryed him ſo farfoorth, that theſe complayntes paſſed out of his mouth. How nowe? VVherefore hath God ſet vs in this world? Is it not to the end that we ſhould know him to be our father, and that wee ſhoulde bliſſe him, bycauſe wee be ſure that he hath a care of vs? But contrariwiſe 60 it is to bee ſeene, that many men are afflicted and tormented with many miſeries. To what purpoſe doth God holde them at that poynt? It ſeemeth that hee would haue his name to bee blaſphemed. VVhat can they do whome hee handleth ſo rigorouſly? when they ſee death before their eyes, or rather haue it betweene their teeth, they can not but fret and chafe at it. Thus wee ſee an occaſion of murmuring agaynſt God, and it ſeemeth that he himſelfe is the cauſe of it. Here we haue a very good and profitable leſſon: which is that we ſhould aſſure our ſelues, that whē God ſcourgeth vs, yet hee ceaſſeth not to giue vs ſome taſte of his goodneſſe, in ſuch wiſe as euen in the middeſt of our afflictions wee may ſtill prayſe him, and reioyce in him. Yet notwithſtanding it is true that he reſtrayneth our ioyes, & turneth thē into bitterneſſe. But there is a meane betwixte bleſsing of Gods name, and blaſpheming of it: whiche meane is to call vpon him when wee bee oppreſſed [Page] with aduerſitie, and to reſorte vnto him, deſiring him to receyue vs vnto mercy. But men can neuer keepe this meane, except God haue an eye to it of himſelfe when he ſcourgeth vs. Therefore let vs marke firſte, that whenſoeuer God ſendeth vs any troubles and ſorowes, hee ceaſſeth not to make vs taſte of his goodneſſe therewithall, to aſſwage the anguiſhe that myghte holde our hartes in diſtreſſe. How is that? VVee haue ſhewed heretofore, that if men had an eye to Gods former benefites towardes thē (yea though it were but in that hee hath ſuſteyned them 10 from their childehoode, after hee had brought them out of their mothers wombe, and giuen them lyfe:) it were ynough to comfort them, euen when they bee ouerloden with diſpayre, and to make them thinke: May not God puniſhe vs iuſtly? for wee bee bounde to beare paciently the aduerſitie that hee ſendeth, and nature teacheth vs ſo to do, foraſmuch as hee beſtoweth ſo many benefites vpō vs, according as Iob hath ſhewed heeretofore. VVee ſee then howe this onely one conſideration ought to aſſwage our ſorrowes, according as it is to bee ſeene, that if men 20 put ſuger or hony into a medicine that is ouer bitter, it wyll alay it in ſuche ſorte, as the pacient may the better take it, wheras otherwiſe it would go neere to choke him. But there is yet a further matter in this: namely, that God ſheweth vs the vſe of his chaſtyzementes whiche hee ſendeth vs: whiche is not that hee meeneth to deſtroy vs ſo ofte as hee ſcourgeth vs: but that it is for our profite and welfare: and hee promiſeth vs, that if wee bee faythfull, hee will not ſuffer vs to be racked out of meaſure, but will ſupporte vs. So then, if wee bee afflicted, there is no reaſon 30 why wee ſhoulde take pritche agaynſt God, as though we founde nothing but rigour at his hande. For wee bee ſo comforted in our afflictions, as if our vnthankfulneſſe letted vs not, we myght reioyce and ſay, Bliſſed be the name of God, although hee ſende vs not all our owne deſires. Thus muche for the firſte poynte. And nowe herewithall wee muſte marke alſo the ſeconde article, whiche I haue touched already: which [...] that although wee haue nothing but diſtreſſe, although we bee hilde as it were vpon the racke, and that wee haue nothing at all to comforte vs:40 yet muſte wee not bee haſty to take pritche agaynſt God, but wee muſte rather call vpon him, according as it is ſayde: let him that is ſorrowfull pray. Sainct Iames ſheweth vs the meane whiche wee oughte to holde. If wee bee merrie (ſayeth he) let vs ſing: not after the maner of the worlde (whiche ruffleth it, and royetteth it, without acknowledging that his goods come of God) but in rendring prayſe to God for our gladneſſe. And if wee bee in ſorrowe and heauineſſe, let vs pray vnto God, beſeeching him to pitie vs, and to abate his rigour. Thus wee 50 ſee, that when the faythfull are at theyr wittes ende, ſo as they can no further go, yet muſte they not ruſhe agaynſte God, and finde faulte with him: neither muſte they outrage, as thoſe do whiche are full of pryde and rebelliouſneſſe: but rather let vs thinke thus: Lorde, I ſee my ſelfe to bee a wretched creature, I knowe not where too become, I woote not what to doo, except thou receyue me to mercy, and ſhewe thy ſelfe ſo pitifull towardes mee, as to releeue me of my miſerie, which I can no longer beare: Thus wee ſee that the children of God muſte beare their 60 aduerſities paciētly, although God chaſtize them roughly for a tyme. And it is to be ſeene, that although Iob had cō tinually minded the ſame leſſon: yet was hee not ſufficiently armed to withſtand temptations: for he ſayth here, VVhy do the God giue light to ſuche as are of troubled mindes He remembred not that God had iuſt cauſe to keepe men in the middes of many miſeries, and that although their ſtate bee wretched here belowe, yet is God righteous ſtill: and that albeit he puniſhe vs, and keepe vs occupied many wayes, yet it becommeth not vs to holde plea with him, vnder colour that he holdeth vs here againſt our will, and that we be ſhutte vp in priſon, while wee bee in this lyfe: neither muſt we conceyue any diſpleaſure for all that. Iob did not ſufficiently conſider this. Nowe if ſuche a perſone as Iob was, happened to ouerſhoote himſelfe, and to kicke agaynſte God, for want of hauing the ſayde regarde that I haue ſpoken of: muche more muſte wee ſet our mindes vpon the ſayde two poyntes: that is to wit, that we beare in remembrance, that God neuer forſaketh vs, and therefore that wee may not bee ouerſorowfull when God ſendeth vs any aduerſities, bycauſe wee bee ſure that his chaſtizing of vs is after ſuch a ſorte, as therewithall hee releeueth our greefe, at leaſtwiſe if it be not long of our ſelues, and of our owne vnthankfulneſſe: And ſecondly, that whē wee bee diſtreſſed that wee can no more: God calleth and allureth vs friendly vnto him, yea I ſay, hee prouoketh vs to reſorte vnto prayer as often as wee bee as it were vtterly ſtripped out of all that wee haue. Lo heere the true remedy: which is to call vpon our good God to haue pitie vpon vs, and not to ſuffer vs to bee ſo diſmayde as to ſay, I wote not what to do, and it is to no purpoſe to go vnto God. Let vs keepe our ſelues from ſuche incombrance, & perſwade our ſelues that wee ſhall alwayes be ſure to fare well, if wee call vpon God, who will bee alwayes mercifull to vs, euen in the middeſt of our afflictions. VVhen wee haue theſe two poynts well ſettled in our remembrāce, we ſhall no more ſay: VVherefore is it that God holdeth thoſe heere whiche are in ſorrowe of minde? For wee ſee wherefore hee doeth it. There is greate reaſon why God ſhoulde chaſtyze men. For how greate are our ſinnes? the number of them is infinite. Agayne, if wee looke vpon our luſtes, there is alſo a very bottomleſſe gulfe, whiche hath neede to bee mended. God therefore muſte mortifie vs. Furthermore, if wee conſider howe muche wee bee gyuen too the worlde: wee ſhall finde that our afflictions had neede too bee plucked from it by Gods chaſtyzementes. Moreouer howe greate is our pryde and preſumptuouſneſſe? And therefore muſte God needes humble vs. Beſides all this, howe colde are wee to craue his helpe? and therefore hee muſte bee fayne too inforce vs too it. Finally ought not our fayth to bee tryed and made knowen? Then ſee wee not reaſons inowe why God holdeth vs heere, and will haue vs to bee miſerable, ſo as there is nothing but payne, trouble, torment, and anguiſhe in all our whole lyfe? Is there not ſufficient reaſon why God ſhoulde do this? Marke heere a ſpeciall poynte. And ſithe that hee continually calleth vs vnto him, and maketh vs free paſſage vnto him, and that wee haue ſuche a remedie in our miſeries: may wee not holde our ſelues well apayed? VVee ſee howe wee oughte too bee armed and fenced agaynſte the ſayde temptations, whiche reygned ouermuche in Iob, howebeit that hee was not vtterly ouercome [Page] of it. For when Iob ſpeaketh heere of ſuche as deſire the graue, and whiche willingly dyg for it as for ſome hidden treaſure, longing to dye and cannot: hee putteth him ſelfe in the ſame ranke, as wee ſhall ſee by the ſequele: wherin he confirmeth his owne infirmitie and vice. For it is not lawfull for the faythfull to miſlyke their owne lyfe, and to wiſhe ſo for death. True it is that wee may wiſhe for death in one reſpect: whiche is, in conſideration that wee bee hilde here in ſuche bondage of ſinne, as wee can not ſerue God ſo freely as were to bee wiſhed, bycauſe 10 we are ouerfraught with vices. In reſpect here of it is certaine that we may ſigh, and deſire God to take vs quickly out of the worlde. But (as is ſayde afore) it may not bee for that we hate our lyfe, or for that wee bee weery to bee hilde here bycauſe wee bee handled ouer rigorouſly: but wee muſte beare our lot paciently, in wayting Gods leyſure to delyuer vs. And wee ſee that Paule holdeth the ſelfe ſame meaſure when hee ſayeth to the Romanes, Alas, who ſhall delyuer mee from this mortall body? For I am vnhappie. But yet therewithall hee ſayeth, Thankes 20 bee to God through our Lorde Ieſus Chriſte. Lo heere howe Sainct Paule on the one ſyde calleth himſelfe vnhappie, and deſireth to bee taken out of the worlde: and on the other ſyde is contented and at reſte, bycauſe God preſerueth him, and hee knoweth that God wyll neuer forſake him, howbeit that hee bee ſubiecte to many miſeries. VVee ſee heere his contentation. And that wee may the better vnderſtande the whole: lette vs marke howe Iob hath done amyſſe in two poyntes. That is to witte, in not hauing the regarde that hee ought to haue 30 had in deſyring death: and alſo in not keeping meaſure. Heere wee ſee two faultes that are very groſſe. VVhen I ſay that Iob had not his eyes faſtned vpon the marke that hee oughte: I meane that his wyſhing for death, was not bycauſe hee ſawe himſelfe to bee a miſerable ſinner, and coulde not attayne to the perfection whiche all of vs oughte to labour for: but bycauſe hee was weerie of the nipping greefes, as well whiche hee preſently indured in his perſone, as which hee had ſuſteyned before in his gooddes. And ſo hee deſired death, bycauſe it ſeemed 40 to him that God preſſed him ouerſore. Thus wee ſee the firſte faulte that I ſpake of. But if wee apply the ſame to our owne vſe, it wyll bee yet better vnderſtoode and apparaunte. If a man ſearche and trye him ſelfe throughly, and thinke thus with himſelfe: I am giuen to ſuche a vice, and I fight agaynſte it, but I can not come to my purpoſe: and the matter is not for one vice alone, but I haue two or three that torment mee. Surely yet I will not giue my ſelfe to the brydle, neither will I wounde my ſelfe, I feare the vengeance of God, and wyll holde 50 my ſelfe in ſuche ſorte as I bee not vtterly vanquiſhed: I ſee I muſte bee muche more earneſt in ſeruing God, and in fighting agaynſt the worlde and mine owne fleſhe, as it is verye requiſite I ſhoulde bee, for I am hilde backe and hindered by myne owne luſtes. I ſaye, if a man acknowledge himſelfe ſuche a one: after hee hath well examined his lyfe, hee ſayeth therevpon: yea my God, I ſee my ſelfe in miſerable plyght, and when ſhall I bee deliuered out of it? For needes muſte I beare ſinne in me, and although it reigne not in me, yet doth it dwell 60 in mee. And what elſe is ſinne, but the Diuelles ſcepter, whereby hee reigneth ouer vs? Then am I the bondſlaue of Satan and of death. O my God, muſte I tarie euermore in this weeryſome plight? A Chriſtian man may well haue ſuche ſighes, and beſeech God to ſet him free from ſuche a bondage wherein hee ſeeth himſelfe to bee. But if the matter concerne aduerſitie: we muſt regard nother colde nor heate, nor pouertie, nor ſickneſſe: but we muſt haue our eye onely on our ſinnes. And ſpecially when God puniſheth vs, in what wiſe ſoeuer it bee, wee muſte mounte vp higher, without any reſting vpon the bodily aduerſitie, and thinke thus with our ſelues: behold the fruites of our ſinnes: foraſmuche as wee haue done agaynſt Gods wyll, it is good reaſon that hee ſhoulde ſhewe himſelfe a iudge towardes vs. VVhen wee haue thus acknowledged our ſinnes, the ſame worketh a remorſe in vs, and prouoketh vs to conceyue the ſorow whereof S. Paule ſpeaketh. And thus muche as concerning the firſte poynte. But it is not ynough to thinke as afore is ſayde: that is to wit, to wiſhe death in ſuche wiſe as I haue earſt ſhewed: but it be houeth alſo to keepe meaſure. I ſay, wee muſte not onely wiſh it vpon good cauſe, but wee muſte alſo brydle our deſire, ſo as it bee ruled by the good pleaſure of God. And this will bring to paſſe, that the outrage whiche is ſhewed heere in Iob, ſhall bee reſtreyned as with a brydle. I haue alreadie touched this poynt in the texte which I alleaged out of S. Paule. For after he had made his moane, and wiſhed to be deliuered out of this priſon of death: he addeth, I thanke my God: and hee ceaſſeth not to bee quyet, euen in the midſt of thoſe complaynts and longings. And why ſo? for hee ſeeth it is good reaſon that God ſhoulde bee the maſter, and gouerne vs at his pleaſure: and that wee ſhoulde paciently wayte for ſuch ende as hee liſteth to gyue vs. S. Paule perceyuing this, concludeth immediately, that although hee be a wretched ſinner: yet notwithſtanding he is ſure that God will guyde him in ſuch wiſe, as his ſaluation can not miſcarie. S. Paule thē had an eye to thoſe two things. And therefore hee ſayeth that hee yeeldeth God thankes, notwithſtanding that hee bee in miſerie. Euen ſo muſte wee do. And in ſo doyng, we ſhall not onely be the readier to indure all the miſeries of this world for the honour of God, that hee may bee glorified bothe in our perſons, and in our humilitie: but alſo wee ſhall bee wylling to ſuffer for our neyghboures, as Sainct Paule alſo ſheweth vs by his owne example. Hee ſayeth to the Philippians, that as for himſelfe, it ſhoulde bee farre better for him to bee taken oute of the worlde: but for youre ſakes (ſayeth hee) it is requiſite that I lyue, bicauſe I know that you haue as yet neede of my laboure, and that God imployeth mee aboute the edifying of your fayth, and vnto him do I ſubmit my ſelfe. And afterwarde hee ſayeth: Although it were for my behoofe to goe hence oute of hande, yet am I willing to abyde here ſtill. Lo howe Sainct Paule exhorteth all men to ſubmitte themſelues in ſuche wyſe vnto Gods pleaſure, as whyle they lyue in thys worlde, they may not onely beare theyr afflictions pacientlie, but alſo bee readie to ſuffer for theyr neyghbours, ſo as theyr labour may be profitable to the cōmon weale, and they themſelues do ſeruice to the Churche of God. Thus wee ſee what wee haue to marke. But what? This leſſon is not yet vnderſtode, for aſmuche as there are very few that put it in vre: for if God leaue vs in reſt, yee ſhall [Page] ſee vs ſo blinded with vayne and fond ioy, and wee bee ſo ouerſotted, as we know neither death, nor our owne frailtie any more, neither haue we any diſcretion at all. And if God viſite vs with any afflictions: it needes not to bee aſked whether we blaſpheme or no, or whether any othes paſſe out of our mouth or no: there will be ſtore of miſliking, of murmuring▪ and of impaciencie, which ſhall bee full of ſturdineſſe. And when the wind is in that dore with vs, how many be there that thinke vpon their ſinnes, and that grone vnder ſuch a burden, and therewithall looke 10 vnto the ayde that God giueth them, how hee ſuffereth them not to be vtterly ouercome by Satan, and therevppon doo quiet themſelues and take comfort in that hee preſerueth them? The number of them is very ſmall: and yet is not this written in vaine. But in generall we haue now to conſider, that the faithfull may wel ſigh and grone all their life long, till God haue taken them out of the world, alwayes wiſhing for their ende, that is to ſaye, for death: and yet notwithſtanding they muſt reſtreyne them ſelues in ſuch wiſe, as they maye wholly ſubmitte themſelues 20 to Gods good pleaſure, knowing that they are not made for themſelues. Firſte I ſay, that the faithfull maye well ſighe as folke that are wearie of their long pinning in this priſon of theirfleſhe: namely for the cauſe that I haue touched, which is, bicauſe they ſerue not God in ſuch freedome as were requiſite, but drawe their lines amiſſe, ſo as they woorke awrye, and oftentimes ſwarue aſide. And (which more is) wee muſte ſyghe but ſo farrefoorth as is lawfull for vs: which is to be done ſo often as we enter into the conſyderation of our owne ouerwearineſſe 30 when the matter ſtandeth vpon the ſeruing of God. For, that muſt ſpurre vs to deſire God to take vs out of this worlde, and make vs haue an eye too the lyfe that is prepared for vs in heauen, which ſhall be fully ſhewed vpon vs at the comming of our Lorde Ieſus Chriſt. And heereby wee ſee howe it is not onely graunted to Goddes children to wiſhe for deathe, but alſo that they ought to wiſh for it. For they ſhewe not a good proofe of their fayth, except they ſeeke to go out of this worlde, according as in deed all things haſt and labour toward their 40 marke. But our mark is aloft, and therfore muſt we neuer leaue running till wee come to our wayes ende whyche GOD hathe ſette vs: and wee muſte deſire that that may be quickly. Neuertheleſſe lette vs alwayes beare in mynde the cauſe that I haue ſpoken: namely that wee muſt not bee prouoked to wiſh for death, bycauſe we be ſubiect ſome to ſickneſſe, ſome to pouertie, ſome too one thing, and ſome to an other: but bycauſe we be not fully reformed to the image of God, and bycauſe wee haue many imperfections in vs. Marke well (I ſay) the cauſe 50 that muſte ſpurre and prouoke vs too deſire death: namely, too the ende that beeing ridde of thys mortall bodye (whyche is like a cabane full of all ſtinche and noyſomneſſe) we maye bee fully reformed to the image of God, ſo as hee may reigne in vs, and all the corruption of our nature bee vtterly done away. And furthermore, lette vs keepe vs within the compaſſe of deſiring to lyue and dye at Goddes pleaſure, ſo as wee maye not bee gyuen too oure owne wyll, but ſo as wee maye make as a ſacrifyze of it in that behalfe, that our liuing 60 maye not bee too our ſelues but to God, ſo as wee may ſaye, Lorde, I knowe myne owne frailtie. Neuertheleſſe it is thy wyll too holde me in this world, and heere I am, and good reaſon it is that I ſhoulde tarrie heere: But whenſoeuer it ſhall pleaſe thee to call me hence, I make no great accompt of my lyfe, it is alwayes at thy commaundemente, too diſpoſe of it at thine owne pleaſure. Beholde (I ſaye) howe wee ought too deale in thys caſe. And heerewithall, lette vs haue oure affections euermore quieted, yea euen in ſuche ſorte, as wee maye continuallye prayſe Gods name, aſſuring our ſelues, that both in life and deathe, hee will alwayes ſhewe hymſelfe a Father and Sauioure towardes vs. But after that Iob hath ſpoken ſo, he addeth: That ſuch as are ſo diſtreſſed in their heartes, would bee full gladde and fayne, if they myghte fynde theyr graue. VVherein hee bewrayeth himſelfe too ſpeake through a brutiſhe and vnaduiſed affection, and that hee keepeth neyther meaſure nor modeſtie. For hee confeſſeth that wee come too naught there. So then wee ſee howe hee is falne, howbeit not wyth a deadly fall, but with a halfe fall, and God rayſeth hym vp agayne afterwarde as wee ſhall ſee. Yet neuertheleſſe the caſe ſtandeth ſo, as wee muſt verily condemne thys infirmitie heere in Iob: that is to ſaye, hee was ſo diſmayed with heauineſſe, as he could no more taſte of Goddes goodneſſe, thereby too gather neuer ſo little comforte too ſuſteine hymſelfe by. But foraſmuche as wee ſee that thys befell vntoo hym: ſo much the more muſt we bee earneſt in praying vntoo God, that ſorow maye not ouermate vs ſo, as wee ſhoulde bee vtterly ouerwhelmed by it. Therefore lette vs alwayes be ſo vnderpropped and ſtayed vp, as wee may fight againſt ſorrowfulneſſe, and feele that it is good for vs to liue heere according to Goddes will, and that although wee haue great griefes and troubles heere, yet muſt wee ſtande fully reſolued vppon thys poynte, that it is good for vs too continue here ſtill in this worlde. And wherefore? To the ende that God may bee glorifyed in vs, too the ende that our fayth may bee tryed, to the ende wee ſhould call vppon him, and profeſſe him to be always our father, notwithſtanding that he ſcourge vs, and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe. Thys taſte of the ſaid fatherly goodneſſe, muſt alwayes make vs deſyrous to go vntoo God, and not ſuffer vs too gyue bridle too anye one outrageous and beaſtly affection, as we ſee that Iob hath done heere. And by the waye hee ſheweth, whence thys heauineſſe came vppon him, that had ſo wholly ſwallowed him vp, and from whence alſo it proceedeth in thoſe that are ſo diſmayde as they can not admit any comforte to aſſuage their myſeries. He ſayeth, To the man whoſe waye is hidden, and which God hath ſhut in, as if hee had made the hedges round about it, that no man ſhould enter into it. This is well worthy to bee noted. For Iob ſheweth wherein hee fayled: namely in not yelding himſelfe inough to Gods prouidence. Yet notwithſtanding, heerewithall he diſcouereth a diſeaſe wherevnto all of vs are ſubiect. That is to witte, that wee be deſirous to knowe all that muſte befall vs, and what our ſtate ſhall be: and al this we would haue declared to vs: in ſo muche that when wee are in perplexitie, ſo as wee knowe not what ſhall become of vs, and that the inconuenience pincheth vs, and we ſee no [Page] end of it: then are wee at the poynte of vtter deſpaire. Lo heere a miſchiefe that is ouercommon and ordinarie. And we muſt marke it well, to the ende wee maye ſeeke the remedie on the contrary part. VVhat then is the inclination of men? It is, that they could well find in their hearts to leape vp too the cloudes, too knowe what ſhall be the courſe of their whole life. And wee ſee how they determine with themſelues, I will do this and that. Salomon mocking at the ouerweening that is in m [...]n, ſayeth that they determine vpon their whole life: and whereas they 10 can not moue the tip of their tung without God do guide it: yet determine they vppon this and that. And what a mockerie is it? They are not able to moue the tippe of their toung, and yet they preſume to ſay, Behold I will do this a ten yeeres hence: according alſo as Sainct Iames agreeth with Salomon, in ſcorning of the ſayd preſumptuouſneſſe which is in men. For ſo long as God letteth vs alone at our eaſe, euery man beleeueth what hee liſteth himſelfe, and we take our ſelues to bee petigoddes. But aſſoone as God turneth his hand, and beateth vs with his 20 roddes: ye ſhall ſee vs ſo amazed, as we wote not where to become: we thinke it not poſsible for vs euer to ſcape out of our miſeries, we looke on the one ſide and on the other, and we ſee no end at all of them: we bee as it were ſo ſhet vp in them, that wee cannot take hold of the goodneſſe and mightie power of God to ſuccoure vs. And this is the very affection that Iob ſheweth vs heere, which is an ouercommon diſeaſe, as wee fynd well ynough by experience. For there is not any thing that troubleth and tormenteth vs ſo much, as when wee ſee our ſelues ſhut 30 vp, and know not what will be the ende of our miſeries, nor what ſhall become of vs, in ſo much as being aſſayled on all ſides, we conclude with our ſelues, that we can neuer get away without vtter oppreſsion and ouerthrowe. Haue we this ſayd diſeaſe? Then let vs reſort to the remedie. For if the diſeaſe be not cured, wee muſt needes fall into the ſaid exceſsiue paſsion, whereof mention is made heere: namely that wee ſhall wiſh for death, as men in deſpaire, and ſhall haue no aſſuagement of our miſeries, but only to deſire God to ouerwhelme vs out of hande. But 40 the conueniente remedie of this diſeaſe is, to referre our ſelues to Gods prouidence, that hee may ſee brightly for vs, and that ſith we bee blynd, and in darkneſſe, our God may guyde vs as he knoweth is good for vs, and leade vs foorth in all our enterpriſes. Behold alſo wherevnto the holy ſcripture bringeth vs backe. Ieremie ſayth, O Lorde, I knowe that the way of man is not in his owne power, neither is it in man to walke and direct his owne ſteppes. This is as much to ſay, as a man taketh too muche vppon him, when he purpoſeth to diſpoſe of his owne lyfe. Let 50 vs vnderſtand then, that it is Gods will to humble vs, in as much as he ſhutteth our eyes, ſo as wee ſee not what muſt become of vs, and we know not too day what wee haue to do tomorow, but God entertayneth vs by the day lyke iourneymen (as men terme them) after the maner of a hyreling, who being waged for a daye, woteth not who ſhall ſet him a worke the next morowe. Behold how God will haue vs to liue, to the ende we ſhould learne to depend wholly vpon him, ſaying. True it is Lord, that my life is frayle, but yet thou knoweſt what ſhall betide me,60 thou haſt forſeene it Lorde, and therefore I put my ſelfe into thyne hande. I haue many cares too tormente and trouble me, but I diſcharge mee of them intoo thy lappe: foraſmuch as I am ſure too bee ſafe vnder thy protection and cuſtodie, I holde my ſelfe contented. Thus we ſee how it behoueth vs to deale: And when we haue this ſayd Prouidence of God thoroughly imprinted in our hartes, ſo as we can depend wholly vpon it: although we bee turmoyled with many troubles in this world, yet we ſee a good foundation that will make vs to ſtand ſteadie and conſtant in our calling, to ſerue God according to hys will all the dayes of our life. Then let vs learne to ſettle our ſelues vpon the ſayde prouidence of God: and when we ſee things ſo ſhuffled togither in the worlde, as wee know not on whych ſyde to turne vs, we may not therefore ceaſſe to be apeaceable and quiet, aſſuring our ſelues that God ordereth and guydeth all things in ſuche wiſe, as there is nothing that can hinder the welfare of the faithfull, ſeeing that he hath once takē them into his protectiō. Thus we ſee what we haue to marke in this ſtraine: Now in the ende Iob addeth, that hee hath no rest, and that [...]e is in beauineſſe before he take his repast: and yet notwithſtanding (ſayeth he) I haue not behaued my ſelfe heeretofore as moſt men do: I haue not ſettled my ſelfe in my proſperitie, but I haue continually feared the miſerie that is come vppn me. Let vs marke then this complaynt of Iobs. For on the one ſyde it ſheweth, that his miſerie was extreme: and therewithall (ſayeth hee) what is the cauſe why GOD handleth me ſo? For when God threateneth menne, hee ſayeth: Foraſmuche as thou haſt made thy ſelfe drunken in thyne owne pleaſures: foraſmuch as thou haſt bene as it were blinded by them: foraſmuch as thou wart ſo altered when I didde thee good, that thou haſt not knowen mee: thou maiſt ſee wherefore I intend to puniſh thee. And God ſheweth preciſely that he cānot away with this fleſhly ſelfeloue which is in men. For whē they weene that they ſhall alwayes haue eaſe at will, and when they ſhall ſay peace, and all is ſafe: behold a ſodayn ſtorme ſhall ouerthrow them, which they forſaw not afore hād. VVe ſee then how god puniſheth this preſumption and raſhneſſe that is in men, who whyle they bee in proſperitie, beleeue they ſhall dwell in it for euer, and in the meane ſeaſon conſider not that they are in the hande of God, nor thinke vpon their owne frailtie. But God cannot abide that, for when we be at our eaſe, wee muſt referre all vnto God, and therewithall prepare ourſelues too bee afflicted when it ſhall pleaſe hym, and in ſuch maner as hee knoweth to be expedient. So then, for aſmuche as GOD threateneth thoſe that are blynded after that manner in their pleaſures: Iob beholding himſelfe ſo ſore tormented and afflicted, was amazed at it, bycauſe hee had not at any tyme ſotted hymſelfe in his abundance, but had alwayes fore miſtruſted the miſchiefe that was nowe lyghted vppon him, and had not borne hymſelfe in hand that hee ſhould from thencefoorth continue in the eaſe and proſperitie that God had ſet him in, lyke them that thinke no more of their mortall lyfe, when God hathe once aduaunced them aboue others. He ſayeth he had continually thought afore hand on the miſeries that myght happen vnto him. How then hapned it that hee was ſo ouertaken? Although this thing cannot now be diſcourſed at length: yet may we gather thereby [Page] in one word, that in aſmuch as Iob (who had alwayes put himſelfe in a readineſſe to indure the aduerſitie that God ſhould ſend vnto him) was ouertaken with ſuch anguiſhe and ſo greate: it ſtandeth vs on hande to looke to haue much worſe, according to our deſerts. And if God ſpare vs and hold vs vp for a time, let vs not therevppon conceyue any vayne and fond imagination, to thinke that no aduerſitie can touch vs. For if wee thinke ſo, God muſte wake vs vp in good earneſt, and ſhewe what power and authoritie he hathe ouer vs. VVhat muſt we then do? we 10 muſt be vigilant to keepe good watch, and ſpecially when God handleth vs gently, ſo as wee ſuſteyne no aduerſitie: yet notwithſtanding wee muſt haue an eye to that which may betyde vs, after the example of Iob. For if the miſerie that he miſdoubted, lighted vpon him, wee maye be ſure we are not ſharper ſighted than hee was, to foreſee a farre off the inconueniences that may hit vpon vs. Alſo when we be falne into them, let vs not therefore ceaſſe to reſort to our God. For we ſee how God hath ayded his ſeruant in the end. And although hee ſeemed to be plunged into the gulfe of hell: yet notwithſtanding God reached him his hande and therefore let vs alſo hope for the like towards our ſelues.

Now lette vs pray thys good God, that it may pleaſe him to open our eyes, that wee maye the better knowe what is needefull for vs, and that when wee ſee too howe many wantes and miſeries wee bee ſubiecte in this worlde, wee may learne to ſigh and grone: and ſpecially that foraſmuch as we be hild here in the bondage of ſinne, ſo as we can not ſerue our God in full libertie, wee may long for the kingdome of heauen, where wee ſhall haue full perfection and enioyemente of the graces, whereof we haue but a taſt in this worlde: and alſo where we ſhall be ioyned too our heade Ieſus Chriſt, to reygne with him in euerlaſting glory. That it maye pleaſe him to graunt this grace not only too vs, but alſo to all, &c.

4

The fourtenth Sermon, which is the first vpon the fourth Chapter.

This Sermon conteyneth ſtill the expoſition of the two last verſes of the third Chapter, and then the fourth Chapter as followeth.

1. ELiphas the The manite anſvvered and ſayd.

2. If a man aſſay to talke, ſhall it greeue thee? And vvho can holde himſelfe from ſpeaking?

3. Behold, thou haſt taught many, and thou haſt ſtrengthned the vverie handes.

4. By thy vvordes thou haſte ſtayed them vp that vvere falling, thou haſt ſtrengthned the vveake and trembling knees.

5. But novv that the euill is come vppon thee, thou art out of quiet: and novve that it hathe touched thee, thou art aſtonyed.

6. Is not this thy feare, thy truſt, thy hope, and the vprightneſſe of thy vvayes?

VPon Iobs talke whych we treated of yeſterday, ther remaineth to vnderſtand, that when we be in proſperitie we can not hope that God will continue it for the time to come, nor let vs be in reſt ſtill. For Iob ſeemeth to meene, that the faithfull muſt alalways 40 ſtand in doubt, and that they muſt thinke that the thing which they hold with the one hand, ſhall be forthwith taken away in the other. Herevpon wee note, that wee muſt not imagin more than God promiſeth vs. For it is a vayne and fonde preſumption, when men behight them ſelues that thing which God leaueth them in dout of. And therefore God puniſheth ſuch maner of ouerwening, when we imagin what wee liſte, and write vpon it that it ſhall be ſo. God will not haue vs to haue any other leaningſtock than his word, whiche is the aſſured truthe 50 that can not lye. Therfore whenſoeuer men preſume vppon themſelues, there is nothing but vanitie and leaſing, and it is no wonder though they be diſappointed of theyr purpoſe. For our Lord hath good reaſon to mocke them, when they paſſe meaſure after that faſhiō. And ſo muſt we hold this for a generall rule, that our truſt muſt be ſettled wholly vpon Gods promiſes. And now lette vs conſider what God promiſeth. He ſayeth that if he haue thought vpon vs to day, he will not forget vs any more tomorow but we ſhall be helped by his hand al the time of our life.60 Behold what his promiſe is. Then may we well aſſure our ſelues, that God will always keepe vs, and that by meanes thereof we ſhall not be in daunger of falling intoo decay. But yet herewithal we muſt make our account to be ſubiect to manie inconueniences. For our Lord ſayeth not that he will keepe vs ſhut vp in a mew, ſo as we ſhall ſee no aduerſitie, nor be acquainted with any trouble, but be in continuall ioy and felicitie: hee promiſeth vs no ſuche matter: but onely that he will aide and ſuccour vs in all our neceſsities. VVherfore it behoueth vs to vnderſtand, that God will exerciſe vs in manye aduerſities, and that we be ſubiect to the cōmon afflictions of this preſent life: and that in the meane ſeaſon it ought too ſuffize vs that we ſhall be ayded by him, and that we ſhal not bee vtterly forſaken. Seing the caſe ſtādeth ſo, we perceiue very well, that we muſt not ſleepe when wee bee in proſperitie, as though this ſtate of ours were euerlaſting, ſo as nothing could change it. And therfore in preſuming ſo far, we ſtep beyond our boundes: and why ſo? For God telleth vs that we may peraduenture ſuffer many aduerſities: but he will help vs cōtinually. Now then, in the meane while we ſhal fight, yea & be aſſayled on al ſides. And therfore thoſe that paſſe their boundes in ſuch wiſe, ſhal be puniſhed for their ouerhardineſſe, as I haue ſaid already. At a word, the faithfull may euer be in doubt, and yet neuer ceaſſe to bee in quiet. How ſo? For when we conſider the chaunges and turmoylings of this world: we muſt needes be afraid and carefull, and euery of vs muſt prepare himſelf to receyue blowes, whē it ſhal pleaſe God to ſmite him. But yet herewithall [Page] we know, that in our falling wee can not light otherwiſe than vpon our feete, bicauſe wee bee hild vp by the hande of God: nor bee vtterly oppreſſed, bycauſe he releeueth vs. VVe ſee then how wee can not bee vexed with ouergreat vnquietneſſe, and yet wee may bee ſore greeued in oure heauineſſe, not to withdrawe our ſelues from God, and to make no accompt of calling vpon him, but to haue our recourſe vnto him. To be ſhort, there is great diuerſitie betweene the careleſneſſe wherevnto we be inclined by nature, according to the diſpoſition of our 10 [...]leſhe, and the aſſuredneſſe that wee haue by reſting oure ſelues vpon Gods promiſes. For when we haue the ſayd fleſhly preſumptuouſneſſe, it is like a certaine drunkenneſſe, which maketh vs blockiſhe, ſo as wee haue no regarde of God nor of hys helpe, making oure reckening that all ſhall go well with vs though hee neuer looke to vs, nor thinke vpon vs. But if we reſt vpon Gods word: we will call vpon hym, and we will looke about vs on all ſides, and conſider that oure life is a thing of nothyng, that our ſtate is wretched, that death manaceth vs on all 20 ſides, and that we bee hemmed in with infinite miſeries. Heerevpon wee pray vnto God, and make our moane vnto hym: and yet neuertheleſſe, if it pleaſe hym too puniſhe vs, wee are readye to receyue his ſtripes with all meekeneſſe: Loe howe wee ought to deale. But there is yet more: which is, that the faithfull man muſt enter intoo himſelfe, acknowledge his ſinnes, and conſider that he giueth continually newe occaſion why God ſhoulde iuſtly puniſhe hym. So then, although wee bee promiſed that God will mainteyne vs in this worlde, as 30 though wee were brooded vnder his wings, ſo as we ſhal bee there in peace and without anye diſquietneſſe: yet doo our ſinnes cauſe hym to chaſtize vs, and too ſhewe ſome roughneſſe towardes vs. God can not abyde too ſuffer vs to runne ſo into decay: and if he ſhould leaue vs after that ſort at randon without any chaſtizemente, it woulde bee oure vtter vndoing. If earthlye fathers marre their children when they cocker them too much: it is certaine that we ſhoulde bee much more marred, if God ſhoulde not chaſtize vs and ſhewe ſome ſigne of 40 roughneſſe towardes vs. For as experience ſheweth, we abuſe his goodneſſe in all reſpectes. The faithfull therefore, acknowledging themſelues too offende God without ceaſing, muſt alſo beare in minde, that hee hath roddes in a readineſſe too beate them for their ſinnes, and that either to day or tomorrow he can chaunge the proſperitie which they preſently enioy, and therevppon deale rigorouſly with them. So then let vs marke, that we muſt not ſleepe after ſuch a ſort, but that when GOD mainteineth vs here in quietneſſe, wee muſt alſo haue an 50 eye to that which may betide vs, and be alwayes ready to receyue the afflictions that he ſhall ſend vs. Now let vs come to that which is reported heere: that is to witte, that Eliphas the Themanite one of Iobs friendes that came too comfort him, is entred into talke againſt him. For he telleth him in effect, how he ſeeth too well, that the feare of God and the pureneſſe which he ſeemed to haue in outward appearance, was but hypocriſie, bicauſe hee delte ſo farre out of ſquare, and could not paciently receyue the correction that God ſent him. But anon after he entreth 60 yet further: that is to witte, that of force it muſt needes be that Iob is a reprobate, conſidering that God handleth him ſo roughly. And why ſo? for the good men are neuer ſmitten with ſuch extremitie. Lo heere the firſt grounde that this Eliphas taketh to reaſon vppon againſt Iob. But we muſt be thinke vs of that whiche I haue declared heeretofore: which is, that Iob hath a good caſe, but hee handleth it very ill: and that his countercompanions hauean ill caſe, and handle it very wel: according as ſometimes a man may ſet a faire coloure vpon an euill matter, and ſo do they. It ſtandeth vs in hand to mark this: for otherwiſe all the talke that is rehearſed too vs here, will be confuſed. Iob (as I haue ſaid) hath a good caſe. For he acknowledgeth that it is God whiche ſcourgeth him: and although he account himſelfe worthie of ſuche corrections in as much as he is a ſinner, yet notwithſtanding hee is fully perſwaded that God looketh not at that, and that his ſending of ſo great aduerſities vnto him, is not in reſpecte of his ſinnes, but for ſome other ſecrete cauſe whereof he is not priuie. In the meane while he ſhutteth his mouth, and ſayth that he can win nothing by pleading againſt God. Yet ceaſſeth he not to vſe muche wandring talke: And that is the cauſe why I ſayd that he handled a good caſe amiſſe. But they that viſite him do take an vntrue principle: which is, that God doth alwayes deale with men in this earthly life, according to their deſertes. Thys ſaying is vtterly falſe: for we ſee the plaine contrary, and the ſcripture ſheweth it vs, and experience ſerueth vs for another proofe of it. But yet the caſe ſo ſtandeth, as in the meane ſeaſon they that ſay ſo, ceaſſe not to alleage good and holy reaſons, whereoutof wee alſo may gather good and profitable doctrin. Howbeit for the better vnderſtanding of the whole, let vs call to remembrance howe it is ſayde in the Pſalme. Bleſſed is the man that conſidereth aright of hym that is ſmitten: that is to ſaye which iudgeth diſcreetely of hym that is afflicted. And what maner of wiſedome is that? It is too thinke that God will deliuer him in the tyme of aduerſitie. Thus wee ſee what the holy ghoſt requireth of vs, if wee will not bee raſhe iudges, and turne all Goddes woorkes vpſide downe. VVhen wee ſee poore men beaten that they can beare no more: wee muſt vnderſtande that God is ſo mercifull, as he will ſuccoure them: and that it is not to be ſayd, that hee meeneth to deſtroy them vtterly. To be ſhort, if we will bee diſcreete iudgers of the chaſtizements and corrections that God ſendeth vppon men: wee muſte wayte for the ende of them: and we muſt not bee ouerhaſtie to giue ſentence at the firſt daſh: but we muſt ſtay our ſelues, and marke what it pleaſeth God to do. And according as he ſayeth that his diſpleaſure is ſhort, and that his mercie laſteth vnto life: wee muſt encline our ſelues to wayte on the hitherſide, that is to witte, to hope well, and to wayte for a good and happie iſſue. Thus we ſee what wee haue to marke. But Iobs friendes remembred not that, and that was the cauſe why they ouerſhot themſelues. They ſee Iob ſmitten with extremitie, and therevpon conclude, that God meant to ſhew in hym an example of a reprobate perſon, and that thoſe thinges had not happened vnto him, if hee had not beene a wicked and vngracious perſon. And why ſo? for they conceyued not that which the ſcripture ſheweth vs: namely howe it is the propertie of God too ſuccoure thoſe that [Page] are his, when they be in diſtreſſe. And the ſcripture telleth vs, not onely that God aydeth the afflicted, but alſo that he draweth thoſe out of their graues, which ſeme to bee alreadye deade. Although then that our afflictions bee great and exceſsiue, yet muſte wee ſtill hope for Gods helpe, whych doubtleſſe will bee beyonde all the opinion of man, and beyonde all the meanes that we can conceyue. And it is not in thys Text onely that the Scripture ſpeaketh ſo: but it is a doctrine very ryfe through out. It is ſayde that the righteous man not only 10 ſhall bee ſhaken, but alſo that hee ſhall fall ſeuen tymes a day. Then may we fall many tymes: but yet ſhall Gods hande bee ready to hold vs vp, ſo as our fallings ſhall not bee deadly, at leaſtwyſe not too brooſe vs ſo ſore, but that God ſhall delyuer vs. Beholde howe the Scripture ſpeaketh. True it is that there bee dyuerſe promiſes whereby it ſeemeth that God maketh a difference of his owne children from the reprobates and deſpiſers of hys woorde: as when hee ſayeth, that the hardhearted man 20 ſhall bee tamed by force of ſtrypes lyke a Mule or a reſtye horſe, and that GOD wyll not ceaſſe too beate vppon them wyth greate ſtrokes, whyche are ſo rebellious and ſturdye againſt him: and contrariwiſe that ſuch as truſt in him ſhall be hedged in with mercy, that is too ſay, that God will on al ſides bleſſe them and make them to proſper. VVee ſee heere a princely promiſe, whyche ſeemeth to exempt Gods children from all aduerſities. But yet it behoueth vs ſo to expound theſe ſayd promiſes, as we haue an eye to that whych is ſayde, howe God will be knowen to be the preſeruer of his ſeruaunts, by drawing 30 them from their graue. So then, if God hedge vs in with hys mercy, it is not to make vs cockneys, ſo as no aduerſitie ſhould touch vs, ſo as we ſhould not be needy, ſo as we ſhould feele no ſcarſitie, or ſo as wee ſhould neuer haue any greefe: God mindeth not to vſe ſuche maner of dealing: for it were not conuenient for vs. But he will haue vs to paſſe through fire and water (that is to ſaye, through all kynde of myſeries) and to be ſo diſtreſſed, as wee wote not where to become. And herevppon 40 he will remedie our neceſsitie, to the ende wee may knowe how it is he to whome wee bee beholding for our welfare. Thus we ſee after what manner our Lord worketh. Alſo let vs note, that too iudge well, it behoueth to beare thys point always in mind: that is too witte, not onely that God puniſheth ſuch as are the worſt ſort, but alſo that he exerciſeth the pacience of hys faithfull ones, ſcourging them and handling them farre more roughly than he doth the wicked. To be ſhort, let vs alwayes haue an eye to the iſſue, as I haue ſayd, and let vs not maruell though wee ſee not Gods help at the firſt day. Lo 50 heere the principle whych wee muſt lay before vs, that wee may know how to make our owne profite by that whyche is recited to vs here. As touching the wordes that Eliphas vſeth, they bee theſe: If a man attempt talke, or If a man rayſe talke: for as well the one as the other maye bee ſpoken, bycauſe the Hebrue wordhath a double ſignification. And foraſmuch as the Hebrue word whych is put heere for talke or ſpeech, is ſometimes taken alſo for a thing: Some vnderſtande it thus: If God tempt thee, is it meete that thou ſhouldeſt bee ſo farre out of pacience?60 Is it meete that thou ſhouldeſt bee ſo ſore moued? For wee knowe that the Scripture termeth it a temptation, when we be troubled, and when God trieth vs after what manner ſo euer it bee. So then, the meening ſhoulde bee ſuche as this: is it meete that thou ſhouldeſt repine againſt God, when thou ſeeſt that hee tryeth and tempteth thee? that is too ſaye, when thou ſeeſt that hee mindeth too proue what is in thee? But if all things bee throughly conſidered: the naturall meening is, If a man aſſay or atumpt too ſpeake. And why ſo? For Eliphas addeth immediatly, And who is bee that can withheld him ſelfe from ſpeaking? As if hee ſhould ſaye, thou art ſo farre out of ſquare agaynſt all reaſon, that men muſt needes fynde fault with thee, and there is not the myldeſt man in the worlde, but hee ſhoulde be conſtrayned to rebuke thee, if he ſawe thy outrageouſneſſe and thy behauing of thy ſelfe heere lyke a ſauge beaſte. Therefore thou muſte be reſtrayned, for thou wouldeſt inforce the meekeſt man aliue too ſpeake. Lo heere the playne meening. But in effect Eliphaſsis minde is, too ſhewe that Iob hath not walked aright, nor with a cleere conſcience before God. Lo heere the firſt poynt. Afterward hee entreth into thys generall argument whych I haue touched: that is to witte, that the righteous are neuer oppreſſed in that wiſe wyth affliction: but that it is alwayes a token of Gods vengeance. And therefore when hee perceyued that Iob was tormented in thys wyſe, hee deemed hym to be a reprobate perſon. Thus yee ſee the two poyntes. And nowe lette vs come vnto the firſt of them. He ſayth vnto him, Thou bee [...]etofore baste taughte the whole world, thou baste ſtrengthned the quiuering knees. Thou haſt refreſhed the weerie handes, thou baste amonded ſuche as dyd amiſſe, thou hast comforted ſuch as were tormented: and now when the miſerie is come vppon thy ſelfe, I ſee thou art out of quiet: and therefore I conclude, that the feare of God whyche thou haſt had, was no more but the very ſame hope which thou pretendeſt: namely, that God ſhould alwayes haue bene fauorable vntoo thee. Too bee ſhorte, thou haſte ſerued God vpon vſurie. It was not for that thou diddeſt gyue ouer thy ſelfe vntoo him in good earneſt, but in reſpect that thou diddeſt hope he would alwayes haue bene mercifull vntoo thee, and ſo long thou couldeſt well finde in thine heart to ſerue him, but nowe that thou ſeeleſt him ſomewhat roughe, thou renounceſt hys ſeruice. VVhereby it is to bee perceyued, that there was nothyng elſe but hypocriſie in thee. Thus wee ſee in effecte, the whole ground of the diſcourſe that Eliphas maketh here. But true it is, that wee marke not what is in our ſelues, when wee eyther counſell other men, or comfort them, or rebuke them. Euery man can doo that: yea euen the moſte ideotes. For (as it is ſayde in a common prouerbe) it is eaſie for them that are in health, too comſort ſuche as are diſeaſed. But if wee can ſhewe by oure owne dooyngs, that the thing whiche wee ſpeake vnto others is in our ſelues, and that wee ſpeake it from the heart: that is a true proofe that wee deale not deceitfully. VVee ſhall ſee diuers that are as eloquent, and more eloquent than needeth, and whych can babble ſo well too the purpoſe as yee woulde wonder, and they neuer want tongue, if it bee but too prattle. But if it happen that God doo but fillip them wyth his fingers ende, they wote not what comforte or any thing elſe [Page] meeneth. VVhat is too bee done then? VVhen wee ſpeake too our neighbours, let vs ſhewe vnto them, that the thing whych we ſpeake vnto them with our mouth, is throughly grounded in our harts. Thus we ſee how we ought to proceede. Yet is it not meant heereby, that wee ſhould ceaſſe to comforte and incourage our neighbours, & to reproue one another. For they that paſſe not to chaſtize ſuch as do amiſſe, and to comfort ſuch as are in heauineſſe, and to reforme ſuch as go aſtray: ſhewe themſelues to haue no care, neyther of God, nor of hys ſeruice. For if 10 we loue God with a right affection: it is certayne that (as muche as in vslyeth) we will ſeeke that all men may doo the lyke. A true Chriſtian will not content himſelfe too walke aright: but hee will [doo his beſt] too drawe the whole worlde to the ſame accorde. And therefore it behoueth vs to put that thing in vre, whiche Sainct Paule alſo ſheweth vs, of teaching and reforming one another: but (as I ſayde) wee muſt do it from our hart. And how is that? Verely that when it ſhall come to the triall, we may ſhew in very deede that wee haue not ſpoken from the teeth 20 outwarde, but that the worde whiche iſſued out of oure mouthe, is throughly rooted in our hart. But here we ſee what the vſe of Gods word is: namely not only to teache and to ſhewe what is good: but alſo too correct ſuche as haue done amiſſe, to rebuke ſuche as deale diſorderly, and to ſtrengthen the weake, the feeble, and thoſe that are of ſmall courage. And therefore the Prophet Eſay auoucheth, that it belongeth too the charge of all Prophets, all teachers of the Church, and all ſuche as haue charge too beare abroade the worde of God not onely too vtter that 30 whyche is commaunded them too ſpeake, (wee may ſee heere what God will haue declared vnto vs) but alſo too haue the cheerefulneſſe too ſpurre and pricke forwarde them that are lazie, too giue courage too the weake, too lift vp them that are falne, and too bring backe them that ſtray, into the right way. Thus ye ſee what is the true vſe of Gods worde: namely that it is the way, aſwell too inſtruct men aright as alſo to ſhewe the effectualneſſe of the Goſpell, according alſo as when Sainct Paule telleth vs howe wee muſt applye the holy ſcripture too our inſtruction,40 he ſayeth, that it ſerueth not onely to knowe what is good, and too diſcerne betweene good and euill: but alſo to exhorte, too reproue, and to conuince vs. And heereby wee muſt bee the more prouoked to receyue Gods worde deſirouſly, and with a cheerefull and louing affection, for ſomuch as wee ſee howe all that belongeth to our welfare is comprehended therein. God then not onely bringeth vs that whyche is for our behoofe too knowe: but alſo foraſmuche as he ſeeth our frailtie, he intendeth too remedie it, and will haue hys word to ſerue to ſtrengthen 50 vs: and foraſmuch as he ſeeth wee be brittle and in daunger too fall, hee ſetteth vs vp agayne anone after: and foraſmuch as hee ſeeth vs inclined too hypocriſie, and too ſoothe our ſelues in our owne vices: he ſpurreth vs, too the ende wee may perceyue our owne euills, and not delight in them.

Seeyng then that wee perceyue how God hathe ſo well prouided for all things whiche hee knoweth too bee behooſefull, as hee will haue hys worde too ſerue vs throughly in that behalfe: ought not wee to bee 60 the more inſlamed too receyue the ſame worde? Seeing wee perceyuc it too bee ſuche a treaſure, ought wee not (I ſaye) too receyue it with a cheerefull minde? conſidering howe it is ſweeter than hony, as it is ſayde in the nyneteenth Pſalme. Alſo when wee heare the worde of God: it ſtandeth vs in hande too knowe wherefore. There are that would haue a man too doo nothing elſe but ſay, Beholde what wee haue too marke vpon this text: and that man ſhould make colde expoſitions, and that there ſhoulde bee no exhortations, no rebuking of vices, nor liuelyneſſe. Yea, but that were as muche as too deface the doctrine of God, as if a man ſhoulde cut a ſunder the ſinewes of a body, that it might haue no more ſtrength in it. VVhat is too bee done then? VVhen wee come too a Sermon, or when any man readeth alone by him ſelfe, wee muſt vnderſtande, that it is Gods intent, not onely too ſhewe vs what is good, as if he ſhould ſay, go on that way: but alſo too rebuke our ſinnes in vs, that it may be as a meſſenger too pricke vs forwarde too learne too humble our ſelues before him. Is it euen ſo? Then let vs marke alſo howe ſluggiſh wee bee, and that wee hye vs not vnto him with ſuche zele as were requiſite, inſomuch that hee is fayne to gyue vs ſome ſtrokes of the ſpurre too quicken vs vp, and all his exhortations ſerue too humble vs, and too make vs too ſubmit oure ſelues frankly to hys will: Thus we ſee how wee ought to deale to make the worde of God to ſerue oure vſe, and in what wiſe we ought too put it in vre. Aboue all, they that are cheefe in this charge muſt marke well, that they bee not quite diſcharged when they haue faithfully informed the people what is good: but alſo that they muſte haue the foreſayd liuelineſſe of encouraging them, too the intent that ſuche as are dull, may be ſomewhat quickned: and of comforting ſuche as are in diſtreſſe, too the intent they may finde reliefe in God: and of rebukyng ſuch as delight in their owne vices, too ſpurre them in ſuche wiſe as they may be abaſhed and aſhamed in them ſelues. And like as the miniſters and teachers muſt applye theſe things to all men openly: ſo muſte euery one of vs apply it to himſelfe, following that whiche the Apoſtle ſayth in the Epiſtle to the Hebrues: for in alleaging the ſaying of the prophet Eſay, he ſayth wee muſt not tarrye till others ſpeake too vs, but euery one of vs muſt bee a ſcholemaſter to him ſelfe. As if he ſhould ſaye, Beholde how that vnto all ſuch as are appoynted to carrie abroade Gods worde in his name, the Prophet Eſay giueth commaundement to comfort the trembling knees, to ſtay vp the handes of ſuche as faynt, to releeue ſuch as are oppreſſed, and too pull them backe intoo the right pathe, which are gone aſtray. But yet neuertheleſſe my freends (ſayth he) marke howe euery one of you alſo is bounde to ſuccour him that is weake and feeble, to cheriſhe him that is weery and out of heart, to comforte them that are oppreſſed with ſorrowe, and (to be ſhort) to imploy him ſelfe in that which he knoweth to bee meete and expedient for the welfare of his neyghbours: and finallye, that euery one of vs muſt do the duetie of a preacher towards him ſelfe. Lo what we haue to marke in this texte. And whereas recorde is gyuen vnto Iob, that he had inſtructed many. Heere is ſhewed vs, firſt the excellent vertue that was in hym. And we muſt alſo take inſtruction by it too doo the lyke: that is to witte, to drawe all men with vs (as [Page] much as in vs lyeth) too ſerue God with one common conſent. True it is, that all men are not indewed with ſo great giftes: but yet muſt euery man conſider hys owne meaſure, and imploy him ſelfe according as God hathe gyuen hym abilitie towardes hys neyghbors. Therefore wee muſt vnderſtande, that whatſoeuer God hath imprinted in eche of vs for the common buylding vp of hys Churche, wee muſt diſcharge our ſelues of it, and according to the giftes that euery of vs hath receyued, ſo muſt he profite others, and all of vs muſt communicate togythers,10 that we may go to God with one accorde, and euery man ſhewe openly that he hath a deſire too ſerue his neighbours turne. But nowe let vs come to the concluſion that Eliphas maketh. Foraſmuche (ſayth hee) as thou art out of pacience when the aduerſitie is come vppon thee: it muſt needes bee ſayde, that thou haſt beene but an hypocrite, and that the feare which thou haſt had, was but a hope and a looking that God ſhould alwayes fauour thee. Verily had Iob beene ſuche a one as Eliphas ſurmizeth him to bee, hys ſaying had beene true. For (as 20 I haue touched afore) the marke to knowe hypocrites by, is when they can babble to teach others, and ſhewe not in deede that their doctrine ſerueth their owne turne: and when they haue a fayre vtterance, but keepe nothing within too ſerue their owne turne at their neede. Then let vs learne too bee euery man hys owne ſcholemaſter and teacher: And if we minde to profite our neighbours by this doctrine: let euery one of vs begin with it at hym ſelfe. And whereas Eliphas dothe Iob wrong, in ſaying that hee founde hym aſtoniſhed, as though there had 30 beene nother witte nor reaſon in hym: wee perceyue thereby, that to humble vs therewith, God may well ſuffer vs to bee ſo delte withall: but yet wee muſte alſo preſuppoſe, that whatſoeuer temptations happen too Gods children, they ſhall neuer vtterly decay, but God will ſuccoure them in ſuch wiſe, as they ſhall haue wherewith too ſtabliſhe and ſtrengthen themſelues, notwithſtanding that of nature they bee ſo feeble and weake, as euen to ſtumble without ableneſſe to riſe agayne, were it not that God reached out hys hande vntoo them. Then let 40 vs vnderſtande, that when wee haue taught other men, and wrought wonders, in reprouing the ſturdie and wilfull ſorte, in refourmyng thoſe that went aſtray, and in ſtrengthning ſuche as are faynthearted: wee ſhall bee ſo muche the more blameable and worthie to bee condemned, if we ſhewe not by our owne dooings, that we ſpeake it from our hearte and earneſtly. The greater then ſhall the damnation of thoſe bee, who hauyng medled wyth teachyng of others, doe themſelues take no profite at all by the doctrine. And this ought well to make vs too 50 walke in feare and humbleneſſe. Therefore when it commeth to the cace of inſtructing, let vs thinke thus: True it is that God will haue mee ſerue my neyghboures turnes. But ſo it is that I muſte bee myne owne iudge: I carye abroade his woorde, and therfore I muſt teach myne owne ſelfe. Otherwyſe, if I frame not my life according to that whiche I ſpeake and vtter with my mouth, it wil be to my greate and horrible confuſion. Aboue all men, the miniſters of the Goſpel muſt well conſider this. Here we ſee alſo why Sainct Paule ſayeth, that he blamed and condemned 60 himſelfe, to the ende he might be the firſt in the ranke, when the condemning of others ſhall come in queſtion. To be brief, we that haue the charge to beare about the woorde of God, ſhall bee ſo muche the more blameworthie, though we haue faithefully taughte that whiche God himſelfe hath ſhed out vpon vs▪ by the gift of his holy ſpirit, if we haue not begonne to ſhewe the ſame at our owne perſons. And ſo muſt we amende others? Lette vs firſte amend our ſelues. Muſt we exhort others? Lette vs firſt exhort our ſelues, and lette vs alwayes bee the firſte in leading of the daunce. Specially when we rebuke ſuch as haue doone amiſſe, let vs practiſe that whiche Saincte Paule ſayeth, that is to wit: let vs vſe all ſofteneſſe in reprouing them that haue doone amiſſe. And that it is ſo, looke vpon thy ſelfe (ſayeth he:) and if thou find thy ſelfe frayle, then muſt thou beare with thy neighbours, and yet in the meanewhyle the ſame muſte not hinder the liuely admoniſhments whiche God enioyneth vs. Thus wee ſee what we haue to gather, that we may profit our ſelues by this text: [that is to wit,] that as ofte as it ſhal pleaſe God to correct vs, [after what maner ſo euer it be) wee muſte ſhewe, that when wee be deſirous to comfort other men that are in lyke troubles, we haue bin good and faithfull teachers towardes our ſelues. As concerning the ſentence where it is ſayde, Was not thy feare then a counterfea [...]neſſe [...] were not thy hope and the ſimplicitie of thy wayes, [ſo lykewiſe]? Here Eliphas meaneth to ſhewe Iob, that he had bene an hypocrite, and hadde not ſerued God but for deſire too ſeeme and to be ſeene. And certain it is, that if we ſerue not God (yea though we feare that wee ſhall haue him agaynſt vs:) it is but a ſlauiſh maner of ſeruice. For God will not haue vs to bee as hirelings in ſeruing him: but he will haue vs to goe to it with a free courage, and to be ſo wholly giuen vnto him, as we may ſay, Lorde, we be thyne, and reaſon it is that euery one of vs ſhoulde dedicate himſelfe vnto thee, and labour to glorifie thy name. VVe ſee then howe we ought to haue a free heart in ſeruing of God, and not bee led to it by ſlauiſhe conſtraynt. True it is that in ſome other textes it is rightly ſayde that we may well ſerue God, conſidering that we ſhall not be diſappoynted of our labour, according as it is ſayde in the nintenth Pſalme, and in other lyke places. But all thys doth eaſily agree togither, that is to wit, that in ſeruing of God we muſt be led▪ with a free mynded affection: and yet neuertheleſſe muſt aſſure ourſelues, that God wil not ſuffer our laboure to bee vnprofitable, according alſo as Sainct Paule ſpeaketh. God (ſayth he) is rightuous, who promiſeth that your trauailing ſhall not be in vayne, ſo as it ſhoulde be loſte labour when you bee ſo perſecuted. The holie Scripture is full of this doctrine, and ſpecially it is ſayde in effecte, that ſuche as truſte in God ſhall not loze their rewarde. Then as touching the firſt poynt wee may well haue an eye too the promiſſes that God hathe made vs, namely that wee ſhall not loze our labour in ſeruing him, nor bee diſappoynted of our longing, but that our rewarde is greate in heauen: and yet notwithſtanding that in the meane time the ſeruice that we doo vnto God, muſt bee free harted: that is to witte, that whē ſoeuer it pleaſeth hym to plague vs, wee muſt not therefore ceaſſe to continue our obedience towardes him, and to walke in hys feare, as wel as when he dealt gently with vs, and mainteyned vs in good plight. And in doing hereof [Page] ye ſee how we muſt not loke too haue a hyrelings rewarde, to ſay, ô I will ſerue God conditionally that hee deale with me after mine owne deſire. If wee come too this poynte, it is no ſeruing of God after the manner of children: but after the manner of thoſe that be hyred for wages by the day. VVhat is to be done then? wee muſt haue a freeharted affection too dedicate our ſelues wholy vnto God and to giue our ſelues wholly to the ſeruing of him, yea euen as well in wo as in weale: being well aſſured that our labour ſhall not be diſappointed, when wee 10 ſhall haue proceeded in ſuch ſimplicitie. But for aſmuche as this matter can not be layde foorth at length as nowe: we will keepe the reſt till tomorrow.

Now let vs humble our ſelues in the preſence of our good God with acknowledgement of our ſinnes, praying him to make vs vnderſtande them better, that wee maye diſlyke them, and ſeeke the remedies which hee offereth vs, to the ende they maye bee corrected: and therewithall guyde vs in ſuch wyſe in this worlde, as wee may deſire nothing but to pleaſe him in all pointes and all reſpectes, and to follow hys holy commaundements. And ſo let vs all ſay, Almighty God our heauenly father, &c.

The fiftenth Sermon, which is the ſecond vpon the fourth Chapter.

This Sermon contayneth yet ſtill the expoſition of the ſixth verſe, and then afterward as followeth.

7. Conſider I pray thee, vvho euer periſhed beeing an innocent? or vvhere haue the vpright bene deſtroyed?

8. As I haue ſeene, they that plough vnrightuouſneſſe, and ſovv incomberance, gather the ſame.

9. They periſhed vvith the blaſt of God, and vvere conſumed vvith the breath of hys mouth.

10. The roring of the Lyon, the noyze of the Libarde, and the teeth of the Lyons vvhelpes are diſpatched.

11. The Lyon periſheth for vvant of pray, and the Lyoneſſes vvhelpes are chaced avvay.

FIrſt and formoſt wee haue too beare in mind what was declared yeſterday: which is, that to ſerue God aright, wee muſt bee ledde 30 by a freeharted affection, to giue our ſelues vntoo him withoute hauing any reſpect of being well intreated at his hand afterward, or that he will ſend vs our owne hartes deſire. For as for thoſe that wyll ſo indent wyth God to receyue at Gods hand what ſoeuer they themſelues deſire: firſt they ſhew themſelues too be ouerfleſhly, and too much gyuen too their luſtes: and ſecondly they woulde bynde God after a very ſtraunge faſhion,40 and behaue not themſelues as children towardes theyr father. For they bee driuen by a ſlauiſhe reſpecte, they bee hyrelinges, and wagiſmen. VVhat muſte wee doo then? Referring our ſelues to Gods good pleaſure, we muſte haue ſuche a conſtancie in vs, as too honour him bothe in woe and weale, and too deſire too bee hys, and too continue in the obeying of him, what ſoeuer hee doo too vs, or how ſoeuer hee diſpoſe of vs. If wee bee not of this mynde, all the ſeruice wee can do him ſhall like hym neuer a whit, notwithſtanding that it bee neuer 50 ſo well liked and eſteemed of the worlde. And therefore lette vs not referre our fearing and reuerencing of God, too the ende that wee would haue him doo what wee liſte. But although hee be rough and ſharpe towards vs, ſo as it may ſometymes ſeeme that hee would thunder vpon vs: yet neuertheleſſe lette vs abyde ſtill in awe, and ſay: Lorde it is reaſon that thou ſhouldeſt raigne ouer thy creatures. Alſo it is not for the childe to commaunde his father, nor too binde hym too the ſtake, but too ſay: Here I am Sir, gouerne you mee according 60 too your good pleaſure, for I proteſt I deſire nothing but to be ſubiect vnto you. Behold what we haue to doo. But ſurely wee know well inough, that (as the Scripture ſheweth vs) it is not loſt labour to ſerue God, for he hath promiſed vs a plentifull reward, and we ſhall not be diſappointed of our expectation. But yet muſt the ſaid freeharted affection go before it, that wee make not any bargayning with God to ſay he is bound to vs according too our appetities, and that he muſt of neceſsitie graunt vs what ſo euer we haue imagined in our owne brayne. Lo how gods ſeruants knowing that their ſeruice is acceptable, & that it ſhall not be vnprofitable, do notwithſtanding not reſte themſelues vpon the reward that is promiſed them: much leſſe then muſt they intend to bring God to the bente of their bowe, or to taske him of neceſsitie to doo thys or that: but muſt with all lowlineſſe referre themſelues wholy in all things to his pleaſure. And whereas I ſpeake here of reward: I debate not whither reward be due vnto vs or no, for as now we ſtand not vpon that matter. VVhen we haue done all that is poſsible to be done, God ſhall be neuer a whit in our debt. But when he promiſeth vs reward: I vnderſtand it to be of freegift, and that it is not for that we haue deſerued it, or for that wee be worthy of it: but bycauſe that as he hath receyued vs into his fauour, ſo will he alſo allowe of our workes, yea, whiche hee hymſelfe doth by his holy ſpirit. For as touching goodneſſe there is none in vs, and yet looke what God hath giuen vs, he accepteth it as if wee brought it too hym of our owne. And when he receyueth our workes ſo of his owne mere goodneſſe, it is too gyue vs the better courage too ſerue him by hauing an eye too hys promiſes, wherein he proteſteth vntoo vs, that our rewarde is great in heauen, yea and that hee will bliſſe vs in thys world alſo, ſo as wee ſhall not want any thing at all. Then may wee caſt our eyes heerevpon, and comfort our ſelues: but heerewithall (as I haue ſayde) wee muſte not recken that God [Page] ſhould deale with vs after our owne deuice: but rather determine with our ſelues to referre the matter wholly vnto him, and to ſubmit ourſelues wholly to his good will. Thus we ſee the doctrine that wee haue to gather of this texte, which is very profitable for vs. For it is a marke whereby to diſcerne Hypocrites from Gods children. An Hypocrite may well magnifie God with full mouthe in time of proſperitie. But if the worlde goe againſt his deſire, a man ſhall ſee that all is chaunged with him. And what is the cauſe of it? It is for that ſuche maner of men beare no reuerence to 10 Godwarde, further forth than hee applyeth himſelfe vnto them. And what kinde of reuerence is that? If I be minded to ſerue mine owne torne by one: very well, bicauſe I can drawe profite out of him, I will make good countenaunce to him: but if he perceiue it, he will ſhake me off like a vilaine, and hee ſerues me but well. Nowe if mortall men can not beare ſuch carliſhneſſe: what ſhall become of vs when we come vnto God? ſhall we loue him, or ſhall we honor him, but only ſo farre forth as may be for our owne profit? what a mockery is that? See we not how the order of nature 20 is peruerted? But if there be true friendſhip betwene vs and any man: we wil honor him for his vertues which we know to bee in him, and to the ende wee may liue togither in one cōmon accord to ſerue God. I ſay that when God giueth vs ſuch marks, we may well ſerue & honor a man. So then, we may well haue this regarde to creatures which are nothing. But as touching God, hee muſt bee honored for his owne ſake, bicauſe he deſerueth it: and we muſt be ſo rauiſhed to the honoring of him, as we may not thinke of oure ſelues, ſauing as in ſeconde place and in inferiour degree. VVee 30 maye ſee then howe the hypocrites bewray themſelues by repyning againſte God in the time of aduerſitie, and when hee handleth them not after their owne fanſie. And for as much as moſt men are giuen to this vice: wee ſee there is cauſe, why we ought to marke this leſſon the better. And nowe Eliphas addeth: Conſider if euer anye rightuous man haue periſhed, Marke if the right dealing men haue beene rooted out. Eliphas (as I haue ſayde alreadie) taketh heere a good ſentence, ſo as the reaſons which he bringeth heere againſt Iob are good and holy, notwithſtanding that the caſe 40 bee euill. And ſurely the principles that are ſet down here, are drawne out of Gods pure truth. By reaſon whereof it is as much as if the holy Ghoſt had pronounced this ſaying. That neuer any rightuous man had yet periſhed, and that neuer any right dealing man had bene deſtroyed. Neither could any ſuche thing happen. VVhy ſo? For God hathe promiſed to haue a care of the rightuous, as it is ſaide, The eyes of the Lorde are vpon the rightuous, and his eares are open to their prayers, to heare them and to ſuccour them at their neede. The Scripture is full of this matter: that is 50 to wit, that Gods hande is ſtretched out to preſerue the rightuous, which call vpon him and put their truſt in him. For needes muſt the Diuell haue bene ſtronger than God, if the rightuous might haue periſhed: and therefore let vs alwayes haue recourſe to this ſentence of Ieſus Chriſte. The father who hath put you into my handes is ſtronger than all. His meaning is, that our welfare ſhall neuer be in hazarde, for ſo muche as God taketh vs into his keeping. VVherefore? for he will ſpread out his power vs to mainteine vs. Therefore let vs conclude, that our welfare 60 is in good ſuretie, when God hath once taken charge of it. And ſo it is a ſure doctrine, that the righteous can not periſhe, nor the right dealing men be rooted out. But there is great difference periſhing and afflicting: for puniſhments and afflictions ſerue not alwayes to deſtroy men, as I haue declared partly already. Yet may the affliction be ſo grieuous ſomtimes, as it will ſeeme that they be deadly. VVhat is to be done then? we muſt conclude according as I haue ſhewed here before, that for ſo much as God chalendgeth it to be his office to pull men out of their graues, we need not doubt but that we ſhall be ſuccored by him, when wee haue endured for a time. VVe ſee then that Eliphas miſapplieth his matter, as thoughe Iob were periſhed alreadie, and that God had forſaken him vtterly without any remedy. But it is not ſo. True it is that he was a poore man altogither diſfigured, irkſome to beholde, and a ſpectacle that might ſhew the wrath of God: but yet did not God ceaſſe to loue him, as we may ſee, and as experience ſheweth at the ende. Eliphas therefore is preuented with a dread, which maketh him to miſdeeme, in ſo muche that hee leaueth no more roome for Gods mercy and [...]meere goodneſſe. Lo wherein he ouerſhot himſelfe. Alſo when we ſee a mā in ſuch miſerable plight, that he ſeemeth to be vtterly fordone, and that there is no more hope of his recouerie: let vs learne, let vs learne (I ſaye) to magnifie Gods goodneſſe, and to hope that hee can yet ſtill remedie the miſchiefes that ſeeme incurable. True it is that to mannes expectation, all may be fordone: but God hath meanes (which are incomprehenſible to vs) whereby to ſuccoure his ſeruantes, when hee liſteth to ſhewe himſelfe pitifull towardes them. Let vs tarie his leyſure till hee ſhewe vs the ende: and in the meane while let vs ſuſpende oure iudgements, leaſt we be iudged to be ouer haſtie and raſhe. Thus wee ſee what wee haue to marke: namely that wee muſt acknowledge the power of God to be ſo great, as he is able to ſuccour thoſe that are as it were ouerthrowne, and that he is able to quicken them againe although they were already dead. But we muſt not applye this doctrine only to our neighbors: we muſt alſo practiſe it ech one of vs in himſelf. And wherefore? For when God ſendeth vs many great troubles: and by and by wee conceiue that which is ſpoken here of Iob: we neede no Eliphas to vexe vs & to beare vs in hand that we be paſt recouerie. Ther is none of vs al, that hath not the ſeed of harburning in him ſelfe, to trouble & to martyr himſelf in his afflictions, yea euen to driue vs into deſpaire. Our owne nature affordeth vs that. So then, when God ſcourgeth vs, we he troubled with ſuch an imagination at this: Howe nowe? God hath promiſed to ſuccour ſuch as are his: and thou pineſt away here, yea euen with extremitie. Thou calleſt vpon God, & hee anſwereth thee not. VVhere are his promiſes? Thou ſeeſt well inough hee hath ſhaken thee off: and therefore there is no cauſe why thou ſhouldeſt anye more thinke, that he accounteth thee for any of his. For if thou were, it is highe time for him to looke vpon thee and to pitie thee nowe, or neuer. But he ſhetteth his eyes, and makes as though hee ſawe thee not: and therefore thou ſeeſt he hathe vtterly forſaken thee. Beholde the temptations wherevnto we be ſubiecte, and which ſteppe before vs to driue vs vtterly into diſpaire. So muche the more then haue we neede to be fenſed againſt ſuch a conflict. And after what maner? It is (as I haue ſayd) that when any mans [Page] mynde caſteth ſuch temptations before him, hee muſt anſwere and ſay: It is true that neuer rightuous man yet periſhed: it is true that the right dealing men can not be roted out: but what is this periſhing? it is more than to bee onely afflicted. And wherefore? For the holy Scripture telleth vs that God rayſeth vp the dead, that hee gyueth courage to ſuch as are vtterly diſmayed, and that he recouereth ſuche as are wounded to death. VVhen the Scripture ſayth ſo: is it not to ſhew that God vttereth his working towardes all that are afflicted? Yes: for when it is 10 ſayde, you that are deade, you that are alreadie rotten, lift vp your ſelues, receiue yee full liuelyneſſe, and flouriſh yee as freſh herbes: To whom is it that Eſay ſpeaketh? It is to the faythfull. The faithfull then muſt ſometimes become lyke rotten carkeſſes, that God maye gyue them liuelyneſſe againe. For as wee ſee the hearbes to become greene in the ſpringtime, which were as good as deade in the winter: euen ſo muſte God worke in vs. There bee many other ſentences, which tend vnto the ſelf ſame end. So then, wee perceiue that God preſerueth not his ſeruauntes 20 as one that meaneth to make them Cokneys: but as hee that myndeth to take them out of their graues, and to mainteine them after a wonderful faſhyon, to the intent they may knowe howe it is hee to whom it belongeth to haue dominion ouer death, and to giue life. And therefore we haue a warrant, that the iſſues of death are in Gods hande. Beholde heere a notable promiſſe. VVhen Dauid intendeth to ſhewe vs howe it is God that guydeth vs: hee ſayth that the iſſues or outgoings of death belong vnto him. And why is that? He meaneth that we bee as it 30 were throwne headlong into deathe at euery blowe, and that we can not ſet forth one ſteppe, but it ſhal ſeeme that wee are vtterly vndone. But God hath the iſſues of death in his hande ſayeth hee. So then let vs marke well theſe ſentences, that wee may be throughly fenced when the diuell ſhall come to blowe in oure eare, And who art thou? Seeſt thou not howe thou haſt no ſuccoure from aboue? the rightuous periſh not. To bar Satā of his purpoſe, let vs haue theſe anſwers readie. It is true that the rightuous periſh not, neither am I periſhed. But thou arte as good as a 40 dead mā: [ſayth the Dieul] and my God [let vs ſay] is he thathath the iſſues of deth in his hand. And that is it which Dauid meaneth in an other texte, ſaying: Though I were in the ſhadowe of death, thy ſheepehooke ô Lorde ſhall guyde mee, bicauſe I alwayes put my truſt in thee: if thou be my protector, I ſhall bee exempted from all euill. Thus yee ſee howe wee ought to practize this leſſon. And here it enſueth, That ſuch as ſowe extortion, or laboure extortion, and ſuch as ſowe incomberance, ſhall gather the ſame. VVhiche thing is confirmed by a ſimilitude. For Eliphas ſayeth that 50 the roring of the Lyons is ſtinted, that their teeth are broken, and that their whelpes are deſtitute of praye. VVherby hee meaneth, that ſuch as haue bene full of crueltie and extortion, ſhall bee daunted by the hande of God. But ſomewhat afore, hee had ſayde. That the wicked had periſhed at the blaste of God, and by the breath of his mouthe. As touching the former ſentence where he ſayde, that ſuche as labour for iniquitie and ſowe trouble or incomberance &c. I ſay it is a ſimilitude taken of the tillers of the earth. And the ſayde two wordes Iniquitie and Trouble, or (which 60 is all one) vnrightuouſneſſe and incomberaunce, are ioyned togither in the Scripture, to ſignifie the extortions & outrages which the wicked commit, to vexe & diſquiet their neighbours: and alſo the worde Incomberance or trouble, is ſpoken of ſuche as doe nothing but toſſe and turmoyle other men. And firſt it is ſayde, that they Plough, bycauſe that they which are ſo deſirous to anoy their neyghbours, and to doe them ſome harme, doe make preparatiues, like as when the laborour intendeth to ſowe his grounde, hee muſt firſt plough it, and the earth muſt firſt be tilled. Euen ſo the wicked conſulte aforehande vpon their vngraciouſneſſe, trecheries, and vnlawfull dooings, deuyſing guyles and deceytes: and afterwarde when they haue layde the whole platforme, they ſeeke all meanes poſsible to put their lewde enterpriſes in execution: and that is the verie laboring [or tillage] that Eliphas ſpeaketh of here. For he ſayth, that heerevpon they ſowe incomberance: that is to ſaye, when they haue made their preparations, they runne vpon poore men to fleece them and to eate them vp. But theſe men ſayeth hee) doe reape that which they haue ſowed: that is to ſaye, God maketh all the miſchiefe whiche they haue conceyued and inuented againſt others, to lyght vpon their owne heades. VVee ſee heere a ſentence that is true, and wee muſte take it as ſpoken by the holy Ghoſt, euen to gather a generall leſſon thereof. And to put it to the true vſe, we muſt pray God to graunt vs the ſpirit of wiſdome in that behalf, that we may not wreſt the Scripture this way or that way to draw it to a contrarie ſenſe, as weſee that Eliphas hath done. But wheras the holy Scripture ſayeth, that ſuche as plough iniquitie and ſowe incomberance ſhall reape the ſame: it is a threatning which God vttereth againſt the wicked, who thinke to aduaunce themſelues highly when they playe the rauenous beaſtes, fleecing one man and eating vp another: ſpecially when they deuour all, ſeeming to themſelues to bee iolly conquerours, and ſtanding in their owne conceytes for doing ſo. But our Lorde telleth them, that they beguile themſelues verie muche: for hee maketh all their enterpriſes to turne to their owne confuſion. VVherfore ye ſee a threatning, whereby God purpoſeth to repreſſe the ouer boldeneſſe and maliciouſneſſe of men, minding to holde them ſhort, to the intent they may liue togiether in all good loue and vpright dealing, ſo as no man may labour to hinder his neighbour: like as on the contrarie ſide, we heare alſo the promiſſe which is giuen vs in theſe wordes: he that ſoweth bliſſedneſſe ſhall reape the ſame. Sainct Paule ſpeaketh this of Almeſdeedes. Hee ſayeth that if wee ſowe vpon oure neighboures, that which God gyueth vnto vs, we ſhall gatheir it againe: in ſo much that wee ſhall haue abundance of his gracious giftes and bliſsinges, and God ſhall ſhead out his riches vpon vs, and ſhewe himſelfe gracious and liberall towardes vs when we bee in neceſsitie. This promiſſe then ſerueth to giue the faithfuil a good mynde too deale frankly with their neighbours and to ſuccour them. Nowe ſee we the true vſe of this leſſon: which is, that wee muſt keepe oure ſelues well from practyzing anye anoyance or deceyte. And why ſo? So little ſhall wee bee able to aduaunce our ſelues by theſe wicked practyzes or other vnlawfull meanes: that God ſhall put vs to confuſion in the ende. VVee ſee then howe wee ought to repreſſe all our wicked luſtes, that wee maye deale vprightly and reaſonably with our neighboures. On the other ſide, for as [Page] muche as all noyſomneſſe and extortion diſpleaſe God, let vs bee well ware to behaue oure ſelues vprightly: that is to ſay, let vs labour to do well, ſo as euery one of vs may not onely abſteine from all miſdealing, but alſo conſider that if God haue giuen vs any abilitie, we muſte profit one another, and cōmunicate mutually altogither. And heerevnto lette vs alſo gather togyther the ſentences of holy Scripture which tende to the ſame ende. Curſed bee thou that robbeſt, for thou ſhalte bee robbed when thy turne comes about. And afterwarde. Looke what meaſure men 10 make the ſame ſhall bee giuen them againe. VVhen wee heare all theſe ſayinges, let vs vnderſtande that God doth euermore turne all the miſchiefe that wicked men had deuiſed, vpon themſelues. The Scripture ſpeaking of the wicked perſone, ſayeth: hee ſhall fall into the pit that hee hathe digged. And afterwarde, iudgement wythout mercie ſhall hee haue whiche is mercileſſe and vnpitifull. VVhen wee heare ſuche ſentences, lette vs tremble and bee circumſpecte to walke ſo iuſtly and vprightly with our neighboures, as men maye knowe that wee bee continually 20 reſtrained by the feare of God. Thus wee ſee what wee haue to marke in effect in this ſentence. But by the way, if a man be vexed after he haue doone good, or if he be perſecuted when he ſeketh to liue in peace and concorde with his neighbours: we muſt not conclude that hee is of the companie of thoſe which gather trouble and incomberance bycauſe they had ſowed it. And why ſo? For wee heare howe the holy Scripture ſayeth the contrarie: namely that God dothe ſomtimes ſuffer ſuch things, too trie the pacientneſſe of ſuch as are his. VVee ſee the examples 30 that are reported to vs in the holy Scripture. Dauid proteſteth that hee ſought nothing but concorde, and yet notwithſtanding, that hee was troubled, not the leſſe, but the more. Had hee prouoked his enimies? had hee giuen them cauſe too doe him diſpleaſure? No: but hee ſayeth hee was hated without cauſe: and heerein hee ſhewed himſelfe a true member of Ieſus Chriſte. Therefore wee muſte come backe to that which Saincte Peter ſayth, yea euen alledging the Pſalme. VVho ſo (ſayeth hee) is deſirous to proſper, and to bee bliſſed of God, and to leade a 40 quiet life: let him ſeeke peace, and giue himſelfe to well doing. Lo what God promiſeth vs: that is to witte an ordinarie bliſsing, which is, that when wee bee giuen to well doing, hee will guyde vs, and not ſuffer vs too bee racked oute of meaſure. But what? Neuertheleſſe if yee ſuffer for weldoing, thanke God, ſayeth hee. And whereas hee ſayeth, If yee ſeeke to bee at peace with euerye man, yee ſhall fynde it: immediately hee addeth, that there ſhall alwayes bee ſo much vnthankefulneſſe in the worlde, as the wicked ſhall deale lewdely with thoſe that haue ſoughte 50 nothing but their welfare. Then if wee ſee any man afflicted: wee muſte not by and by conclude, that hee is ſo dealt with for ſowing of iniquitie, or for ſowing of trouble and incomberance: for wee knowe not what the cauſe is that God viſiteth them in ſuche wyſe. True it is, that if we ſhall haue knowne one too haue beene a wicked perſone, then is Gods iudgement viſible and notorious vpon him. If a man haue beene a deſpyzer of God, or ſuch a one as hath ledde a lawleſſe lyfe to the offence of others: wee can not but iudge as the Scripture telleth vs. But if wee 60 wyll iudge at the firſte daſhe withoute further knowing of the partie, than onely by that wee ſee him ſcourged: and therevpon ſaye he is curſed: Beholde, this is a raſhe and ouerpreſumptuous iudgement, and ſuch a one as God findeth faulte withall. Therefore wee muſt haue a ſtaye of our ſelues, and proceede with ſuche myldeneſſe and aduiſedneſſe, as I haue ſhewed heeretofore. But after that Eliphas hath ſpoken ſo, he addeth that ſuch maner of men, (that is to wit,) as practyſed deceit and violence to oppreſſe their neighbours, and haue put their wicked practizes in execution) ſhall bee deſtroyed by the blaſte of God, and by the breath of his mouth. VVherby he ſheweth, that althoughe men ceaſſe to do their duties, yet God ceaſſeth not to doe his in puniſhing ſuche as are ſo gyuen too outrage, crueltie and anoyance. And that is a thing verye true and well worthye too bee throughly marked by vs. And wherefore? what thing is it that hardeneth the wicked, and which cauſeth them too goe through with theyr vngraciouſneſſe? Bycauſe they beare themſelues in hande, that no manne dare open his lippes againſte them, that men will ſtande in feare of them if they behaue themſelues like wilde beaſtes, that euery man ſhoulde ſtande in ſuch awe of them as all the world ſhould quake at their onely looke, and that when they haue pilled and polled all that euer they can, no man can once ſpeake againſt them, bycauſe they haue wherewith to currie fauour with ſuche as may anoy them, according as wee ſee howe thoſe that haue vſed ſuche wycked practyzes, haue alwayes brybes at hande to ſtop their mouthes of them that maye puniſhe them. For as muche therefore as the wicked which gyue them ſelues to ſuche miſdealing, hope to ſcape all puniſhment at mans hande: it is ſayde, that they ſhall bee deſtroyed by the blaſte of God: that is to ſaye, that although men omitte their duetie, ſo as there is no iuſtice executed, and that they whiche haue the vſing of the ſwoorde, holde their peace and playe the dumbe Idolles, ſo as there is no man too mainteine right and reaſon, but wyckedneſſe is borne out: Yet will not God be ydle in Heauen. Then lette vs beare in mynde, that if the whole worlde ſooth vs vppe in our naughtineſſe: yet ſhall oure cace bee neuer the better for all that, neyther ſhall wee haue gayned anye thing by beeyng ſo flattered in oure vyces at mens handes: for wee muſt come to our account before the heauenly iudge. Beholde heere a ſpeciall poynt which wee haue to marke. And therefore l [...]t non blyndfolde his owne eyes too giue ouer himſelfe too naughtineſſe, when hee ſeeth [hee may ſaye,] VVell, if I plucke this thing to my ſelfe, no man dare ſpeake againſt mee. Yea: but wee heare howe it is ſayde heere, that if men giue vs libertie too doe euill, is God ydle in the meane whyle? will hee bolſter the euill? hath hee not tolde vs that lyke as hee is neare too ſuche as call vpon him: ſo alſo hee beholdeth and marketh with his eyes, all the wicked and all thoſe that doo men violence and extorcion? Then ſeeing the caſe is ſo: let it prouoke vs too walke in feare, aſſuring our ſelues that wee muſt yeelde our account before our iudge, and that wee ſhall haue gayned nothing by the fauour of men. Thus we ſee what we haue to marke. But it is a ſentence of great weyght when it is ſayde, that the wicked periſhe by the blaſte of God and by the breath of his mouth. For herein it is ſignifyed vnto vs, and God needeth not too make any great preparation, or too arme [Page] himſelfe when he intendeth to repreſſe ſuche as are ſtubborne, or which deuour all thinges, or which giue themſelues to guilefulneſſe to deceiue their neighbors, and ſpecially which are full of crueltie and extortion to deuoure the whole worlde. God then needeth not to leuie great powers of men to ſtrengthen himſelf withall: he needeth not to ſeeke meanes heere and there howe to ouerthrowe them: let him but only blowe vpon them, and behold all is diſpatched. Nowe therefore wee ſee that this maner of ſpeaking, (wherein it is ſayde that the wicked periſh at the 10 blaſt of God and at the breath of his mouthe) importeth verie much: like as Eſay alſo ſpeaking of men generally, ſetteth vs downe this ſelfe ſame blaſt, to ſhew vs how brittle our ſtate is, and therefore that wee haue neede to bee mainteined by God, or elſe we ſhall be in hazarde of periſhing euery minute of an houre: and furthermore to make vs to vnderſtand that although the wicked haue their full ſcope in this worlde, that they triumphe, and that they bee bothe ſtoute and ſtrong, ſo as they ſeeme inuincible: yet there needeth no great force to deſtroy them, for the only 20 blaſt of God will bee inough to diſpatche them quite and cleane. And nowe let vs come to that which is ſayde concerning the kingdome of our Lorde Ieſus Chriſt. For this ſayde power is referred to the breath of his mouth, and to his worde: that is to wit, that the wicked ſhall bee rooted out by it. Behold howe Eſay ſpeaketh, and Paule applieth the ſame texte to the latter comming of oure Lorde Ieſus Chriſte. Howe then is it that Ieſus Chriſte reigneth? It is when his enimies are confounded by his ſimple worde, which is as a blaſt, and he needeth no other thūderbolts to 30 ouerthrowe them. Sith the caſe ſtandeth ſo: let vs looke to our ſelues. For as ofte as the Goſpell is preached, God thundereth vpon all the deſpiſers thereof, and vppon all ſuch as become harde hearted and ſtubborne againſt him. True it is that for a tyme wee perceiue not the force of this worde in puniſhing the wicked. But yet in the ende they ſhall be fayne to fele, how it is not in vaine that God hath ſaid by his Prophet, and confirmed it by his Apoſtle, that Ieſus Chriſte ſhall deſtroy the wicked by the blaſte of his mouth and by the vertue of his word. And therfore (for 40 feare of the ſaide ſentence) let vs ſubmit our ſelues to the Goſpell, that we fele not the force incloſed in the ſame to our owne confuſion, but rather ſee the experience of it to our welfare. Thus much concerning the text. Afterwarde there is a ſimilitude of Lions, Lioneſſes, and Lioneſſes whelpes, how all of them ſhall be ſcattered and deſtroyed. There is no dout but that Eliphaſsis meaning here, is that God ſtretched out his ſtrong arme againſt ſuch as are outrageous, and violent againſt men, and to be ſhorte, which reſemble Lions and wylde beaſtes. Here we ſee what the 50 effect is. True it is that we ſee the meeke ones ſo afflicted, as it ſeemeth that God woulde breake them and brooze them in pieces, as we haue example in Dauid. But yet for all that, this ſentence ceaſſeth not to be true, ſpecially if we conſider Gods iudgements, how he proceedeth with them moſt commonly. For as touching the puniſhmentes that God layeth vpon the world, there can no rule be made of them without exception. VVhen it is ſayde that ſuche as are mercileſſe ſhall haue iudgement without mercie: wee muſt not vnderſtand it in all points and in all caſes according 60 to the preſent courſe of things which we ſee: neither muſt we conclude that all ſuche as are cruelly perſecuted haue therefore bene cruell. VVee ſee what befell to oure Lorde Ieſus Chriſt who is the Head, the Mirrour, and the Patterne of all Gods children. VVee ſee alſo what hathe befalne to moſt of the faithfull. But (as I haue erſt ſayde) we muſt take it as an ordinarie iudgement. And that it is ſo, wee heare by the promiſſe on the contrarie parte: that is, Bliſſed are the meeke for they ſhall inherite the earth. Ieſus Chriſt telleth vs there, that if we be mylde and louing, if wee liue gently among our neighbors, and if wee indeuer to do euery man good: we ſhall enioy the earth: that is to ſay, we ſhall continue in quietneſſe and wee ſhall not be troubled. Yea: But (as I haue declared before) it is not ment hereby, that we ſhal be exempted from all inconueniences: only God will cauſe that we ſhall poſſeſſe the earth, verely ſo farre forth as ſhall be expedient for vs. Lo what we haue to beare in remembrance. So then, let vs not thinke that thing ſtraunge whiche is ſpoken in this texte, that is to witte, that the Lions teeth ſhall bee broken, and that the roaring which they make ſhall bee ſtinted, that is to ſay, that God will ſtretch out his arme and his power to daunt ſuch are ſo full of pryde and fierceneſſe, as they ſeke nothing but to eate vp and to deuour all. God therefore ſheweth his arme to bee ſtrong, as wee ordinarily ſee. For wherevpon ſhall God ſhewe his iudgementes more great and notable, than vppon theſe Lions that are like woode beaſtes, ſet vpon the ſpoyle, yea and glutted with mans bloud. VVe ſee howe God ſheweth himſelfe a iudge more notably in that caſe, than vpon the little ones and vpon thoſe that haue not exerciſed ſuch violence. And therefore let vs learne to be afrayde of Gods iudgementes, and to preuent them: and as oft as he executeth ſuch things vpon thoſe that are giuen to hurt their neighbors, let vs glorify him, aſſuring ourſelues that he wil iudge the whole world, and haue pitie of ſuch as are wrongfully vexed, ſo as in the ende hee will bee their ſafetie, and ſhewe by verye deede that he neuer forgate them, no not euen then when they ſeemed to be vtterly caſt off. VVhat is to be done then? wee muſt looke vpon Gods iudgementes in ſuch wyſe as wee may perceiue them when he ſheweth them. For this world is as a Stage, whervpon God ſetteth vs forth many examples, which we muſt turne to our own behoues, that wee maye walke in his feare, abſteyning from all euill, and doing good to oure neyghbours, by walking ſoundly, and vprightly among them in all reſpectes. And if wee do ſo: no doubte but wee ſhall feele the power of oure God to maintein vs, notwithſtāding that we muſt be faine to walk through many miſeries in this world: and (to bee ſhort) although wee be as it were among a thouſande deathes, and perceyue not as yet the helpe that he promiſeth, yet ſhall wee not ceaſſe to be mainteined by him after a wonderful maner. But let vs fall downe in the preſence of our good God with acknowledgement of our faults, praying him to make vs perceiue them better than wee haue doone heretofore, and that in hauing an eye to his promyſes whereby he allureth vs ſo gently vnto him, wee maye warrante oure ſelues, that if wee walke in his feare, hee will neuer forget vs. And that although wee haue offended him ſo manye wayes, as wee bee well worthie to bee ſhaken off by him, and that Sathan alſo would make vs beleeue, that wee ſhall no more bee receiued to mercye: yet notwithſtanding [Page] that wee muſt bee fayne to walke through many miſeries in this world, and to (bee ſhort) although wee be as it were among a thouſande deathes, and perceiue not as yet the helpe that he promiſeth, yet ſhall we not ceaſſe to be mainteined by him after a wonderfull maner.

But let vs fall downe in the preſence of our good God with acknowledgement of our faults, praying him to make vs perceyue them better than wee haue doone heeretofore, and that in hauing an eye to his promiſes whereby he allureth vs ſo gently vntoo him, wee maye warrant 10 our ſelues, that if wee walke in his feare, hee will neuer forget vs. And that although wee haue offended him ſo many wayes, as wee bee well worthie to be ſhaken off by him, and that Sathan alſo would make vs beleeue, that we ſhall no more be receiued to mercy: yet notwithſtanding he wil cauſe vs to know that he hath pardoned vs, yea and that he is readie to receiue vs at all times and as often as we will come backe to him. And that we may reſt vpon his promiſes for the performance hereof, let vs pray him ſo to guyde vs by the ſame, as we may atteine to the perfectfulneſſe of his benefites which hee hathe promiſed vs, and which hee hath prepared for vs in heauen. That it maye pleaſe him to graunt this grace, not onely to vs, but alſo to all people and nations of the earth, &c.

The ſixteenth Sermon, which is the third vpon the fourth Chapter.

12 But one thing hath bene brought to me in ſecret vvhereof myne eare hath heard a little.

13 Among the thoughts of night-viſions vvhen men are a ſleepe,

14 Fearefulneſſe and trembling came vpon me, and made my bones afrayde.

15 The vvynde vvhisked here and there, and made the haire of my bodie to ſtare.

16 There ſtoode one, and I knevve not his face: there vvas an Image before myne eyes, and I heard a voyce in ſilence.

17 Is man more rightuous than God? Is man more pure than his maker?

18 Beholde, he findeth no ſtedfaſtneſſe in his ſeruants, And he hath put vanitie in his Angels:

19 Hovve much more [then in] them that dvvell in houſes of Clay, vvhoſe foundation is duſte, vvhich are conſumed and deſtroyed by the mouth?

AFter that Eliphas hathe ſhewed his reaſon, that Iob had not ſerued God faithfully, and with a pure heart, at leaſt wiſe 30 not of any affection that he had to doe ſo: here he addeth Gods authoritie, to ſhewe that Iob neither can nor ought by any meanes to reply, that he ſhould not be condemned of God by good right. Some men thinke that Eliphas boſteth here of the hauing of ſome reuelation, which he neuertheleſſe had not. But if all be well conſidered: there is no doubt, but that his pretending that God had reueled ſuch a matter vnto him, is a matter of certaintie. For wee muſt hold this for a principle, that theſe general ſentences 40 which hee alledgeth are good, but yet illapplied. And we muſt not thinke it ſtrange, that God ſhould inſpire him after that maner. For noweadayes we be taught after an other faſhion than were the fathers of that age. God ſpeaketh vnto vs. But how? It is in ſuch wiſe, as that the Prophets are the inſtruments of the holie Ghoſt, and we haue the Goſpell wherein God ſheweth himſelfe familiarly. Then let vs looke vpon the manner of ſpeaking whiche God vſeth noweadayes in his Church: which is, that hee hath diſcloſed his whole will vnto vs in his holie Scriptures.50 In times paſte God opened himſelfe to ſuche as it pleaſed him to ſhewe that ſpeciall fauour. And howe? By viſions, as the holie Scripture witneſſeth. So then let vs aſſure our ſelues that Eliphas was an excellent man: and therefore we muſt not thinke it ſtrange, that God ſhoulde appeere vnto him in viſion by night, and that he ſhoulde knowe that thing whiche the Scripture teacheth vs this daye. Then is not the pretending of this matter a falſe brag. But Eliphas doth out of dout in this caſe miſapplye that thing to an euill purpoſe in the perſon of Iob, whiche 60 had bin reueled vnto him for an other end and vſe. For we ſee that God ſheweth him, that men ought too walke in lowlyneſſe. Behold, whervnto this viſion which was giuē him tendeth: that is to wit, that men ſhould not ſtande in their owne conceite, nor bee puffte vp in pryde, to thinke themſelues rightuous or of great woorthineſſe: but that they ſhould vnderſtande, that when they come to ſhewe themſelues before God, there is nothing but ſinne in thē, by reaſon whereof they muſt needes be confounded, and therfore muſt haue an eye to their corruptions and be ſorie for the ſame. Eliphas had receiued ſuch maner of doctrine as this, which was good. But nowe he layeth all the burthen vpon Iob, and thinketh himſelfe to haue woone his ſpurs by ouercharging him that had ſerued God faithfully. VVee ſee then, that for the generall caſe, Eliphas boaſteth not in vaine, that he had bin taught of God. But he playeth the yll ſcholer in this point, that he taketh no heede to himſelfe, but intendeth to oppreſſe Iob contrarie to the truth. Now let vs come to lay forth the whole matter particularly. Hee ſayeth, That a thing was brought too him in ſecrete, and that his eare had hearde a little of it: Yea (ſayth hee) in a viſion by night, that I heard a blast which whisked hither and thither, and at the laſt there was a voyce, whiche ſpake too me in ſilence. True it is that he addeth, that there was alſo an Image: and whereas hee ſayeth hee knewe not what it was, ſauing that hee was abaſhed euen that hee ſhuddered all his bodie ouer, and that the heares of his fleſhe ſtoode ſtaring vp for feare and aſtoniſhemente, and that he was as in a traunce: all this tendeth to ſhewe, that he reporteth no dreames here, but that it is the verye teſtimonie of God whiche muſte bee receiued with authoritie. And heereby wee ſee that in all the viſions whiche the auncient fathers had, God dyd ſ [...]t certaine tokens to amaze them, and too put them in ſome terrour and feare which ſerued too authorize his woorde, too the [Page] ende it ſhould bee receyued the better. For we ſee howe men are not ſo well inclyned too heare God ſpeake as they ought too bee, except hee make them too feele his Maieſtie. If a man of ſome greate eſtate ſpeake vntoo vs, it is a wonder too ſee how wee bee more earneſt too hearken vnto him, than wee bee too heare or reade the holie Scripture. VVherof commeth this, but of that we be carnall and beaſtly? Now too remedie ſuch faultineſſe, it hath pleaſed God too giue alwayes ſome tokens of his Maieſtie, too the intent that his worde might bee receyued,10 and that men ſhould take them to bee of the greater credit and authoritie. Alſo when mention is made of any viſions in the holie Scripture, it is alwayes ſayde that the holie fathers haue bene ſtricken in ſome feare, and not without, cauſe for ſo it behoued them too bee prepared to humilitie, that they might obey God ſimply. There is yet another reaſon: which is, that although wee ſeeme to be well minded to heare God, yet are we not of capacitie to receiue that which hee telleth vs, except our fleſhe be tamed. For there is an inwarde pryde in vs which puffeth 20 vs vp after ſuch a ſort, that we knowe not what is good & conuenient for vs, vntill ſuch tyme as God hath ſtricken vs downe. Thus we ſee wherefore God neuer appeared vntoo men, but hee gaue them ſome feeling of feare, namely to the end they ſhould not like too well of themſelues, nor ſtand too much vpon their owne reputation, nor truſt too much to their owne ſtrength. Nowe then wee perceiue wherunto the long deſcription that Eliphas maketh here, is referred. But he ſayth it is a ſecrete matter, & whereof he had had but ſmall intelligence. True it is that 20 at the firſt bluſh it may ſeeme a trifling, when he calleth it a ſecrete, that God ſhould at leaſtwiſe be as rightuous as men, or (as hee concludeth in the end) that men haue not regarded to be ſo rightuous as he. Euery man confeſſeth this in woordes: and not ſo muche as the verie heathen haue euer gaynſayde it. VVhat myſterie then or what Secrete is there in this matter? Let vs aſſure our ſelues it is more thā neceſſarie: for although men agree in this point, that there is none ryghtuous but onely God, and that we bee full of infirmities in compariſon of him: yet notwithſtanding 40 wee acknowledge it not ſufficiently, neyther is it ſufficiently imprinted in vs: for were wee fully and throughly perſuaded of Gods ryghtuouſneſſe, and of our owne naughtineſſe: it is certayne that wee ſhould not doubt as wee commonly doo, there ſhould no grudgings bee hearde in our mouthes, there ſhoulde bee no gayneſaying nor replying in our heartes, wee ſhould bee altogither quiet, and when ſo euer it ſhould pleaſe God too put vs too ſhame, wee could confeſſe hee had good right ſo to do. But now the cace ſtandeth ſo, as ye ſhall ſee 50 men kick againſt God aſſoone as he toucheth them: nay, if he ſpare their ſinnes and doe but warne them of them, they will not come to any true knowledgement of them. And ſo a man may perceiue hereby, that all men are puffed vppe with preſumptuouſneſſe, and knowe not what Gods rightuouſneſſe is, that they might humble themſelues vnder it. And therefore it is not without cauſe that Eliphas termeth it heere a ſecrete, when God ſheweth him that he himſelfe only is rightuous, that all men ought too bee aſhamed of their wants, and knowledge themſelues 60 to be wretched. And after the ſame manner alſo doth Sainct Paule take it, when he telleth the Romaines howe it was an vnknowne and ſecrete thing vntoo men, that God purpoſed too vtter foorth his rightuouſneſſe by Ieſus Chryſt, to the end that all the worlde ſhould acknowledge themſelues indetted vntoo God. True it is that a man can not ſay there is anye difficultie heerein: but yet (as I haue ſhewed afore) men attribute I wote not what too themſelues, and they can not fynde in theyr hearts to vncace them ſelues out of the ſayd vayne ouerſtatelineſſe: in ſo much that in their owne opinion, they thinke them ſelues able to woorke wonders by their free will. Heerevpon they beare themſelues in hande, that they ſhall purchace rewarde at Gods hande. But contrariwyſe God will be knowne too bee onely rightuous, and that there is nothing but wickedneſſe too bee founde in men. Thus much concerning this poynte. But Eliphas in ſaying that hee hearde a little of the ſayde woord, ſheweth well that he exalted not himſelfe to farre. For he taketh not vpon him a perfection of wiſedome, to ſaye that nothing had eſcaped him, and that hee had comprehended euery whit of it to the vttermoſte: but hee ſayth hee had ſome taſte of the ſayde doctrine of God, and that he had conceyued ſome parte of it. VVee ſee then that here hee ſpeaketh modeſtly: declaring that he is not as an Angell of heauen, ſo as he could behold Gods glorie in full ſight: but that according to mans rudeneſſe, he had bene taught to know how to communicate, that thing vnto his neighbours, which he had receiued of God. Lo what he ment to ſay in effect. And hereby we be admoniſhed, that howe familiarly ſo euer God ſheweth himſelfe vnto vs: it is a great matter that wee [be admitted to] knowe things in part, and we muſt not thinke that we can haue any ſo perfect vnderſtanding, as there may bee no lacke in it. For they that thinke ſo of themſelues, beguile themſelues, and thereby ſhet themſelues out of the gate that was open for them to come in afore. And ſo let them marke well, that there is much done for vs, when we haue any little taſte, or any enterance into the knowledge of Gods truth. If this be meant of the Prophetes and teachers whom God hath chozen and ordeyned, and vnto whome he hath gyuen moſt excellent gyftes, (as wee ſee here an example in Eliphas:) what ſhall be ſayd of vs? for he is ſet before vs, not as one of the ſimple and cōmon ſort of people: but as one to whome God himſelfe hath appeared: and yet he telleth vs he heard but a little. Behold then what we haue to marke in this firſte place. Truely were we throughly perſuaded of this, there ſhould no ſuche ouerweening be ſeene in our talke. For euery of vs beares himſelfe in hande, that he is ignorant in nothing: and they that are leaſt exercyſed in the holy Scriptures, will needes haue this reputation of themſelues, that they bee ſo ſuttle and ſharpwitted, as they ſpeake nothing but good reaſon, as though the holie Ghoſt were in their ſleeue. And whence commeth ſuch pryde, but that they which are not yet out of their apcee, imagine themſelues to vnderſtand all thinges? And furthermore this pryde is accompanied with careleſneſſe: for the moſte part paſſe not to perfit themſelues. And why ſo? They weene they bee come to the perfection of all knowledge: and many men when they haue heard a two or three words of the Goſpell, ye ſhall ſee them ſo full of it, as they can bee. They paſſe not for [Page] learning of any more knowledge: no, they will needes teach other men: to be ſhort, they be more than Doctors. But God laugheth ſuch preſumption to skorne. For the little that they myght haue receiued muſt be taken from them, and ſo ſhall they go away emptie, according to that which is written in the ſong of the virgin Marie which is that ſuch as are full of winde, eſteeming themſelues rych, and ſtanding vpon their reputation: haue bin ſtarued for hunger. Then let vs learne to praiſe God in ſuch wiſe for that which he hath giuen vs, and ſo to know that we haue 10 neede to proceede dayly more and more, as we may haue an earneſt deſire to profit more and more, and come to it with all modeſtie. And the more familiarly that wee bee taught concerning God and his worde, ſo much the more muſt we bee as little ſcholers, that wee ſtep not to it with ſuch pride as to thinke that al is in our own brain, but that we come to it according to our abilitie, as I haue ſayd. For there muſt bee none that hath the perfection of all wiſedome, ſaue Ieſus Chriſt, to the intent that he may deale it to euery man in meaſure and certeine portion. Furthermore 20 let vs marke well the circumſtance of this place. For it treateth of Gods rightuouſneſſe whereof we haue ſpoken, and of our knowing how we be full of ſinnes, & corruptiōs, to the end we may apply our whole ſtudie to the ſame doctrine, aſſuring our ſelues wel, that we ſhall neuer bring it throughly to paſſe. VVherfore it behoueth vs to mynde it ſo much the more, and to apply our whole lyfe therevnto. For had it bene throughly knowne, men had not falne into ſo horrible darkeneſſe in the papacie. But what? There it ſeemeth to them to be a ſuperfluous thing 20 to treate of free iuſtification by fayth: they counte that as a madde doctrine, and skoffe at vs for ſtanding ſomuch vpon it. Yea: but heere it is ſhewed vs, that euen thoſe which haue vſed viſions from heauen, haue had muche a do to vnderſtande a little of ſuch ſecrecie. So then, let vs vnderſtande, that it behoueth vs to be diligent in this article: for when we haue imployed all our wittes about it, yet ſhall we not comprehende the hundreth part of that which is in it. And for proofe heereof, is not Gods rightuouſneſſe an infinit thing? And are not our corruptions,40 as a Sea, or as a bottomleſſe pitte? Therefore we muſt not maruell at Eliphas for telling vs heere that hee had but a ſmall taſte of this article. But let vs nowe come too that which hee addeth, which is, That a breath (or winde) went to and fro, ſo as his to die quaked and ſhuddered, and his heare ſtoode vppe ſtiffe throughout all his bodie: and that there appeered an image vnto him, which hee knewe not, and that at the ende he heard a voyce of ſilence. All this was done to the ende which I haue touched: that is to wit, to make Eliphas readie to receiue that which God purpoſed to ſaye 50 to him, and to prepare him in ſuche wiſe, as he might vnderſtand howe it was God that ſpake, to the ende that his doctrine might bee of authoritie: and furthermore that Eliphas might bee humbled ſo as hee might no more bee hoiſſed vp with preſumption, according as men commonly chalenge to themſelues I wote not what. It behoued Eliphas to be altogither abaſed, to the end he might know his owne want, and giue the glorie vnto God. True it is that in theſe dayes we haue no ſuch viſions as they had in times paſt. But it behoueth vs to knowe, that whereas 60 God gaue ſuch ſignes to the auncient Fathers, they muſt ſerue for vs alſo at this day. And therefore when we reade the holie Scripture, or come to a Sermon: wee muſt bee touched with the Maieſtie of God, to yeelde him reuerence, ſo as wee defile not his holie truth by eſteeming it as if a man ſhould tell vs ſome merie conceyted tale, but rather thinke thus: Seeing that our maker ſpeaketh vnto vs it behoueth all knees to bowe before him, and all men ought to quake at that which he ſayth. Lo what we haue to mark in this ſentēce. And moreouer we know, that God in publiſhing his lawe, ſhewed tokens to affray all ſuch as he ment to teach at that time: and therevpon the people ſayd: Let vs not come neere the mountaine, for we ſhall al die if God ſpeak vnto vs. Thus ye ſee how it was Gods will to authorize his lawe in ſuch wiſe, as the people were vtterly diſmaid by reaſon of the great number of miracles that he ſhewed. And was this done for their ſakes onely which were of that time? No, but God ment to giue vs alſo knowledge of his power whiche is permanent vnto the worlds ende. The Goſpel hath had yet greater proofe of maieſtie. So then, ther is nothing that either can or ought to hinder vs frō receiuing of the Goſpel, except our own vnthankfulneſſe and vngraciouſneſſe put out oure eyes. Although wee can not ſee all the wonders that God hath ſhewed: yet muſt we hold ourſelues cōtented in that God teacheth vs by his worde, wythout any longing for newe viſions, as many wandring ſpirites doe, whiche woulde that the Angels ſhoulde come downe from heauen, and bring them ſome newe reuelations. But heerein they doe God great wrong, for that they content not themſelues in that God hath ſhewed himſelfe ſo familiarly vnto vs. For ſeeing that we haue the holy Scripture, it is certaine that wee can not wante any thing. And aboue all thinges, in this brightneſſe of the Goſpell wee haue a perfection of wiſdome, as Sainct Paule ſheweth. Syth the cace ſtandeth ſo: they that are tickled with a fonde deſire to haue ſome viſions, doe well bewraye that they neuer knewe what the holy Scripture is. Then let vs contente vs with that whiche it hathe pleaſed God to diſcloſe vnto vs, as well by his Prophetes, as by his Sonne oure Lorde Ieſus Chriſte, aſſuring our ſelues, that there he maketh vs a finall concluſion without any further paſsing. And hereby wee ſee whereunto they are come, that haue ſuch a deſyre to raunge abroade, and to leape beyonde their boundes. Heere we ſee from whence came the horrible confuſion that is in the Popedome: heere wee ſee wherevpon the Pope groundeth all his doctrine. For hee ſayth that the Apoſtles haue not declared all that is for the profyte of the Churche, and that the holy Ghoſte is come to make men to frame newe articles, and too make men too reſte themſelues vpon holy Councels. For as much then as the Pope and all his hangers on, haue not hild themſelues to the pureneſſe of the holie Scripture: God hath vndoubtedly blinded them in their owne folies, and wee ſee ſome among them to bee ſo dull and brutiſhe, and finally which haue beene growne ſo farre out of kynde, as to worſhippe ſtones and ſtockes of timber, and that things are ſo farre out of ſquare, that euen little babes might well be aſhamed of them. And this commeth of that Diueliſh curioſitie, that they bee not contented to be taught ſimply by the holy Scripture. Beholde alſo wherevpon the Religion of the Turkes is founded. Mahomet hath reported [Page] himſelfe to bee the partie, that ſhoulde bring the full Reuelation ouer and beſydes the Goſpell. And by meanes thereof, they be vtterly become brute beaſtes. And at this day wee ſee, that thoſe poore beaſtes buzie their heades about as doltiſhe and vnſenſible things, as any can bee. But it is the iuſte vengeance of God, who hath gyuen them ouer to a wilfull ſtubborne mynde. As much hathe bene doone to other fantaſticall perſones (and ſpecially of our dayes) which haue troubled the Churche, and would needs haue their viſions. And it was one of the 10 Articles of that curſed creature Seruet that was burnt. For he ſayde that the holy Ghoſte had not reygned as yet, but that hee was too come. That wycked creature diſhonored God, as thoughe the Fathers of olde tyme had had but a ſhadowe of the holie Ghoſte, and as though that after he had once ſhedde out himſelfe viſibly vpon the Apoſtles, hee had retyred agayne incontinently, in ſuche ſorte as the Churche hath beene deſtitute of the holy Ghoſte. Beholde what hee did ſette downe: and as in reſpect of himſelfe, he would haue made himſelfe a 20 Mahomet, to haue the holy Ghoſt at his cōmaundement. But a man may ſee how the Diuell had caried him away: and it was requiſite that God ſhould bring ſome ſuch men to that poynt, to the end we might the more abhor them. But for our part, let vs followe the order that I haue told alreadie: that is to wit, let vs be taught according to the rule that God hath ordeyned, and let vs not be ſo headie as to bynde God to agree to our deſires, nor to our faſhions: but let vs content vs with the holy Scripture, ſeeing that God hath incloſed vs within the boundes thereof.30 Futhermore as touching that Eliphas ſayeth, That he hearde the voyce in ſilence: It is too ſhewe, that God had prepared him in ſuch wiſe, as hee bare awaye that which was ſpoken vnto him. For a man that is rauyſhed as it were in a traunce, may well heare a thing, and yet haue no remembrance of it when he commeth againe to himſelfe: and ſo there are many, who when they come too Sermons, doe heare well the matter that is treated of, but it ſettleth not in them, in ſo much that if one aske them what was treated of, they cannot tell him one worde. And 40 why ſo? for (as the prouerbe ſayth) their wittes were a woolgathering: one of them muſed on this thing, and another on that: they were houering in the aire, and they were not ſetled to giue eare vnto God. For all ſuch vaine fancies as we conceyue, and as come in our myndes, are as many turmoyles to hinder vs from gyuing ſuch eare and audience vnto God, as wee ought too giue. So then, thoſe that wander in their owne imaginations, can not comprehende theſe things, to ſay, I ſee a leſſon whiche ought to bee common among vs, and wee muſt bee fully 50 ſettled in it by faythe. For this cauſe Eliphas ſayeth, that this voyce came too him in ſilence or ſtilneſſe. For before that God had ſo diſpoſed him, he preſuppoſed that it ſtoode him on hande to giue eare, and too be attentiue too that which ſhould be ſpoken vnto him. And this is it that I haue touched alreadie: namely that when we come to heare Gods worde, wee muſt not haue our wittes rouing here and there after that manner: but we muſt holde them ſhort, too giue diligent hearing vnto God, ſo as our fleſhely affections and vanities carie vs not vnto wickedneſſe,60 and turne vs not hither and thither out of the way. And to be ſhort, wee muſt bee quiet to heare all that God will haue ſayde, to the ende that the ſame may be rightly vnderſtoode of vs. VVee ſee then what wee haue to gather vpon this ſentence. And nowe let vs come to the doctrine that Eliphas handleth heere. Shall man be rightuouſer than God? and ſhall man be more rightuous than his maker? Beholde hee findeth no ſtedfastneſſe (or truth) in his ſeruantes, hee hath iudged that there is follie (or vanitie) in his Angelles. And howe ſhall they doe then which dwell in houſes of Claye? In the firſt place heere Eliphas ſetteth downe the ſentence, and as it were the Theme that hee groundeth himſelfe vpon: that is to with, that it is an vnreaſonableneſſe in men, to deſire to glorifie themſelues in compariſon of their maker. Muſt not men needes be deſtitute of wit and reaſon, when they will ſo gloryfie them ſelues in comparing themſelues with God? Lo heere his Theme or grounde. And for as much as men can not eaſily abyde to haue their owne authoritie condemned: behold here the reaſon which hee addeth too confirme his doctrine, which is, that if God ſhoulde examine his Angels, hee ſhould finde fault in them, and hee ſhould not finde them ſtedfaſt: but they ſhould perceiue themſelues to be vaine and weake creatures. Nowe if the Angels be ſuch: what ſhall become of men, which dwell in houſes of Claye? For what is our bodie? what foundation hath it? what firmeneſſe ſo euer ſeemeth to bee in it: there needes but one little ſhoure of raine too waſhe it quite away. Then ſith the caſe ſtandeth ſo: let vs now aſſure our ſelues, that wee can not ſtande in Gods preſence, if wee come thither preſuming to bring any rightuouſneſſe of our owne, conſidering that the verye Angels are not able too doe that. Thus we ſee in effect what is ſayde vnto vs heere. But we haue too conſider what is meant by the mention that is made here of Angels. Some imagining it too bee agaynſt reaſon that God ſhould not finde his Angelles throughly rightuous: haue concluded, that it is not ment here concerning thoſe Angelles that continued in their obedience to God, but of thoſe that are falne and become renegates. For the Diuels were once Gods Angels, But they kept not the ſtate wherein God had created them, but fell an horrible fall, in ſo much that they are fayne to be the mirrours of damnation. VVee ſee then after what maner diuers haue expounded this texte: namely, that ſeeing there was no ſtedfastneſſe in theſe Angels which fell: what is to be looked for in men whoſe foundation is of Clay? But we muſt not ſeke out forced expoſitions to magnifie the Angels. For this place ſpeaketh of Gods ſeruants, and the tytle is honorable. Eliphas would not haue ſayde, God hath not founde ſtedfastneſſe in his ſeruants, but hee would haue ſayde, Beholde the Diuelles which were heretofore appoynted too the ſeruice of God: But nowe they be falne after ſuche an horrible faſhion, that by their fall all things are brought into a wauering, in ſo much that euē mankind alſo is come to the like perdition, and is drawne into the ſelfe ſame decay. Eliphas woulde haue ſpoken ſo: but he ſayth, God found no truth in his Angelles: hee founde follie or vanitie: Hee ſayeth not that he founde Rebellion or backeſliding, but he ſayth onely vanitie, which is a greater maner of ſpeeche. So then when all is well conſidered, no doubt but Eliphas ſpeaketh heere, of the Angelles that ſerue God, and giue themſelues wholly therevnto. And [Page] what meaneth hee then by ſaying that there was no ſtedfaſtneſſe, but rather vanitie and vnſtedfaſtneſſe in them? VVhen Sainct Paule ſayeth that there is none immortall but onely God: it is certayne that he excludeth all creatures. And yet wee know that the Angels are immortall ſpirites. For God hath created them of purpoſe, that they ſhoulde not any more returne to nothing, no more than the ſoule of man may at any tyme dye. Howe then ſhall wee make theſe ſentences agree, that the Angelles are created to lyue euerlaſtingly: and that there is none immortall 10 but onely God? The ſolution is very eaſie. For the Aungels are immortall, bycauſe they be ſuſteyned by power from aboue, and bicauſe God mainteyneth them, who beeing the immortall nature it ſelfe and the verie fountaine of lyfe, is in them, as it is ſayde in the Pſalme, O Lorde, the fountayne of lyfe dwelleth in thee, and in thy light ſhall wee ſee light. Then ſeeing there is no lyfe but in God onely, and yet notwithſtanding the ſame is no hinderance to the ſpredding of lyfe into all creatures, becauſe it proceedeth of his grace: wee perceyue howe 20 the Aungels are immortall, and yet haue no ſtedfaſtneſſe in themſelues, but haue nede of God to ſtrengthen them by his meere goodneſſe. VVithout this, the thing woulde happen vnto them whiche is ſpoken in the hundred and fourth Pſalme, which ſayeth, when thou withdraweſt thy ſpirite, all decayeth. VVhat is it then that gyueth liuelineſſe to the Aungelles of heauen, but the ſpirite of God? And ſo wee ſee they haue not that thing of themſelues, which is giuen them of God, neyther could they inioy it for euer, if God ſhould not cōtinue the ſayd grace which 30 he hath put into them. And like as wee ſpeake of lyfe, ſo muſt wee ſpeake of righteouſneſſe alſo. The Aungels are not ſtedfaſt further foorth than God holdeth them vp by his hād. Rightly are they called Principalities & powers: but that is bicauſe God executeth his power by them and guideth them. To bee ſhorte, the Angels haue nothing in thēſelues whereof to make their boaſt. For all the power and ſtedfaſtneſſe which they haue, they holde it of God, and are ſo much the more indetted to him for it. As touching that which followeth, namely, that God findeth or 40 putteth (for the Hebrew worde importeth that God putteth) follie or vanitie: it implyeth not that the vanity which is in the Angelles commeth of God: but the meening of it is, that hee putteth it to them [or chargeth them with it] by his iudgement: that is to ſay, that as a iudge he giueth ſentence that there is folly & vanitie, (that is to ſay, that there is faultineſſe) in the Angelles, yea & that they could not ſtande before him, if he would deale rigorouſly with them. Verily this ſeemeth ſtraunge to ſuche as are not exerciſed in the holy ſcripture. But if wee wiſte what 50 the righteouſneſſe of God is: wee ſhould not marueyle that the Angels themſelues are found to be faultie, if he ſhould cōpare them with himſelfe. For we muſt alwayes come back to this poynt, that the good things that are in all creatures, are ſmall in eſtimation of that whiche is in God which is vtterly infinite. Therefore we muſt alwaies put a difference betweene the one & the other. VVe ſee the Angels haue wonderfull power & vertues, ſpecially in reſpect of vs: for notwithſtanding that the Angels abide in the degree of creatures, yet may wee well glorifie thē.60 But when we come to God: the greatneſſe of him muſte ſwallowe vp all the reſte, in likewiſe as wee ſee howe the Sūne darkneth all the Starres of the Skie. And what is the Sunne? He is a planet as well as the reſt: and yet neuertheleſſe bicauſe God hath graunted that creature to haue more brightneſſe than the other Starres: all of them muſt needes he ouerſhadowed, ſo as no Starre cā be pereeyued when the Sunne hath his full power. And what will bee done thē, whē God himſelfe cōmeth foorth? As the Prophet Eſay ſayth, there ſhall be neither Sunne nor Moone any more, but the brightneſſe of God ſhall be ſuche, as it ſhall be ſeene & knowne ouer all. VVhen Eſay ſpeaketh of Gods kingdome, he ſheweth that all things muſte bee done away, & nothing be glorified but onely God. Seeing it is ſo, let vs referre it alſo to that which is ſpoken here: that is to wit, that God findeth lacke in his Angelles, although they bee his ſeruantes. And yet this is no let, but that the ſeruice which the Angels do vnto God, is perfect according to the perfection that can be in creatures: likewiſe as in that reſpect, when in praying wee deſire God that his will may be done on earth as it is in heauen, wee witneſſe that there is no vntowardneſſe in the obedience which the Angels yeeld vnto him, but that he reigneth in thē after ſuch a peaceable maner, as they be wholly conformable to his will. But we muſt alwaies beare in minde that which I haue touched: that as long as we go no further but to the degree & ſtate of creatures: there ſhall be a perfection in the Angels, verily ſuch perfectiō as may be in creatures. But come we once vnto God: the ſayd perfection is as it were ſwallowed vp, like as the Starres appeere not any any more when the Sunne giues his light. Furthermore it behoueth vs to marke well how S. Paule ſayeth, that Ieſus Chriſt is come to gather togither the things that are in heauen and earth. And therby he ſheweth, that the Angelles haue their ſtedfaſtneſſe in the grace of our Lord Ieſus Chriſt, forſomuch as hee is the mediator betwene God and his creatures. True it is that Ieſus Chriſt redemed not the Angels, for they needed not to be raunſomed frō death whervnto they were not yet falne: but yet was he their mediator. And how ſo? to the intent to ioyne thē vnto God in al perfectiō, & afterward to mainteyne thē by his grace, that they may bee preſerued from falling. Nowe ſeeing that God findeth faultineſſe in his Angels: that is to ſay, that they haue no ſtedfaſtneſſe in them further thā they be mainteyned frō aboue: what is to be thought of vs? VVe muſt bee faine to come to that which Eliphas addeth. Are mē of ſuch glory, yea or of ſuch power as the Angels of heauen? Let their cace be cōſidered. For how were we created? we dwell in corruptible & tranſitorie lodgings. Brag wee as much as wee liſt, yet is there nothing but vanitie in vs: that is to ſay, our bodies are but duſt & poulder, and all muſte go into corruption. Thē ſeeing that wee dwell in houſes of Clay: will we be excellenter than thoſe that dwell in the glorie of God, and beholde his face alreadie? The Angelles beeing not ſubiect to any of the chaunges & turnings of this world, dwell alreadie in the heauenly immortality. And we find by experience, that our lyfe is no better than a blaſt, and we looke to be diſpatched out of this worlde euery minute of an houre. Sith the cace ſtandeth ſo: how commes it to paſſe that we preſume ſo of our ſelues? To be ſhort, there is no ſtedfaſtneſſe in men, which doth not ſlip and [Page] vaniſhe away by & by. Thē if the caſe ſtāde betwene God and vs, let vs learne to haue good regard to the one ſide, that is to wit vnto God. True it is that we vnderſtād not his mighty power as apperteineth: but the Angels (which are now much neerer to him thā we be, & which behold his face) haue no ſuch perfection but that ſome fault may be found in them, if hee liſt to examine them with rigor. VVhat ſhall become of vs then, if we conſider our owne weakneſſe? what ſhal become of our vertues, if we would cōpare thē with the Angels which are ſo noble & excellēt 10 creatures? Thus we ſee what we haue to remēber in this ſentēce. For the reſidue cānot be declared at this preſent.

Now let vs fall down before the face of our good God with acknowledgement of our faultes, praying him ſo to diſpoſe vs to the receyuing of his worde, as wee may not come to it heedleſly, as the things that we heare, may run in at the one care and out at the other, but that wee may beare them away, and imprint thē throughly in our harts, to make vs chaunge our wicked affectiōs, & to renounce our ſelues: that being quite ridde of all vaine truſt in our ſelues, wee may deſire nothing but to worſhip the greate God, & to yeeld him the prayſe that he deſerueth, ſpecially for the ineſtimable grace that he giueth vs in our lord Ieſus Chriſt, and for the loue that hee hath ſhewed vs in him, in that he ſpared him not, but deliuered him to death for vs, & that he may make vs ſo to feele the frute & effectualneſſe which he hath purchaſed vs by his death & paſsion, as in the ende we may bee receyued as righteous and giltleſſe by God his father. That it may pleaſe him to graunt this grace, not onely vnto vs but alſo. &c.

The ſeuententh Sermon, which is the fourth vpon the fourth Chapter, and the firſte vpon the fift Chapter.

This Sermon conteyneth ſtill the expoſition of the xviij. and xix, verſes of the fourth Chapter, and then as followeth.

20 From morning to Euening they bee deſtroyed, and bicauſe no man ſetteth his minde vpon it, they periſh for euer.

21 Doth not their excellencie go avvay vvith them? they shall periſhe, [but] not in vviſedome.

Nowe followeth the fifte Chapter.

1 CAll novv if there be any to aunſvvere thee, and conſider any one of the Sainctes.

2 Doubtleſſe, Anger ſleaeth the foole, and enuie killeth the vvitleſſe perſon.

WE haue ſeene already wherevnto this talketendeth: that is to 30 witte, to humble men, bycauſe they be farre from the perfection of the Angels. And ſith the caſe ſtādeth ſo, that if God liſteth to iudge his Angelles with rigor, hee ſhoulde finde ſault ynough in thē: what thē ſhould become of thē which are ſo vnable to ſay any thing for themſelues, as they haue nothing in thē but vanity? Neuertheles it might ſeeme, that that which is reherſed here, was not ſufficiēt to proue the 40 intent of Eliphas. For albeit that mē be feeble, and albeit that their life be nothing: yet doth it not therfore follow, that they bee either ſinners or faultie before God. For they be ſeueral things to ſay, our life is trāſitory, & vaniſheth away euery minute of an houre, & to ſay that God may cōdemne vs. But if all things be well cōſidered: the reaſons that are here alleaged, are fitte for the purpoſe. For the caſe ſtādeth not ſimply vpō mens frailtie as in reſpect of their bodies: but vpō theyr dwelling here in this corruptible fleſh, & that they be ſo earthly as they thinke 50 not on themſelues, although they haue death cōtinually before their eies. Alſo wee muſt marke the compariſon in ſuch maner & forme as it is ſet down here, betweene the Angels & mortall men. VVe ſee the Angels are nere vnto God, and beholde his glory, & are wholy giuen to his ſeruice: & yet for all that, there is no ſtedfaſtneſſe in thē, further than they be vphilde by the grace of God: They might fade and vaniſh away of thēſelues, were it not that God of his meere goodneſſe mainteyned them. But now let vs come to men. VVhere dwell they? They bee farre 60 inough off frō the ſaid heauēly glory, they are here in the ſayd tranſitory lodging: for what elſe are our bodies? Thē are we (to ſpeake properly) in our graues. For our bodies are priſons, as darke to hinder vs from the beholding of God, as if wee were alreadie vnder the earth. VVhat is our foundation? duſte: and yet wee conſider our ſelues neuer the more, how that wee continually go into decay, and that death threatneth vs inceſſantly: we conſider not this a whitte. Therefore wee neede not too woonder though there be nothing elſe but infirmitie in men, ſeeing that the Angels whiche are ſo neere vnto God, haue not ſo exquiſite a perfection, but that God maye condemne them if he liſt to enter into iudgement with them. Now we ſee that the argumēt whiche Eliphas vſeth here, is very fit and agreing to his purpoſe. But nowe remayneth to wey the words that are touched here, that we may aduatage our ſelues by them. Truely when any man ſpeaketh to vs of the ſhortneſſe of our life, we thinke it to be but a nedeleſſe talk: for who is he that knowes it not? But it is not for nought that God ſpeaketh ſo oft of it, and putteth vs in remembrance of it. For had we throughly conceyued what our life is: it is certayne, that firſte wee woulde not bee ſo worldly as wee bee, neyther woulde oure thoughts bee ſo blockiſhe as they bee: And ſecondly we would haue regarde of the heauenly kingdome, and reſt our ſelues wholly thervpon. But we deſpiſe the heauenly life and are ſo intangled heere, as wee cannot be drawne hence. It foloweth then that none of vs knowe what the thing is which euery of vs confeſſeth: that is to ſay, that our life is but as a ſhadow that paſſeth away, & that a mā is but like a floure, or a greene herbe, which incontinently is cut downe and withereth. To be ſhort, although the prouerbs that import the ouerſhortneſſe of this worldly life haue alwayes bene rife ynough, & yet ſtill are: yet do [Page] they not peerce to the harts of vs. And here wee ſee why we be warned to thinke vpon it the better. Surely if wee could recken our yeares as Moyſes ſpeaketh of thē in the xc. Pſalme certeſſe we ſhould be taught as well to thinke vpon death, as alſo to tend to the marke that God calles vs to. But what? we wote not how to count thē vpon our fingers. For behold our childhod is ſuch, that they which are in it, differ little or nothing from brute beaſtes, ſauing that there is more incōbrance & trouble with them: but as for vnderſtanding or reaſon, there is ſmall or none in 10 little ones. And certeſſe, draw we once neere mās eſtate, our luſtes are ſo ouerboyling, as we cānot be bridled. Are we come to mans eſtate? It paſſeth away out of hand: & anon old age attacheth vs, ſo as there remaineth nothing to vs, but to be weery of our life, & to put other folkes to trouble & payne. Now then if we wiſt how to recken the race of our life vpon our fingers: certeynly wee ſhoulde not be ſuch dullards as wee bee. And therefore let vs not thinke wee loſe our time, when we ſet our mindes vpon this leſſon: that is to witte, to knowe that our life is nothing,20 and that a hundred thouſand deathes manace vs in the cheefe luſtineſſe that we haue here below. VVhē any of our kinsfolke or friends depart, or if we ſee any Corſe go to buriall: we haue the wit to ſay, And what is mans life? If there be any greate death in a Towne or in a Coū trey, wee bee yet more mooued. But all this is forgotten with vs by and by. Therefore haue wee neede to exerciſe our ſelues in this doctrine all the tyme of oure life. And thus wee ſee why the Scripture ſpeaketh ſo vnto vs. As concerning the preſent text, it is ſayd firſt of all, That men 30 dwell in houſes of Clay, and that their foundation is but duste. That is to ſay, if wee conſider this preſent life by it ſelfe, wherein cōſiſteth it? In beeing incloſed within lodgings that tende but to corruption. And what elſe are thoſe but our bodies? Behold then what our ſtedfaſtneſſe is: that is to witte, that euery whit of it goeth incontinently vnto duſt, & we be conſumed either by woormes or by winde: that is too ſay, wee bee diſpatched as ſoone as a worme whiche is but a thing of nought, and which wee ſcarce eſteeme as a liuing creature: & yet are we conſumed ſooner 40 than it. Thus we ſee what is ſayd vnto vs in the firſte place. Afterward Eliphas addeth: That men periſhe and are c [...]nſumed from morning vnto euening. Some expounde this, as though it were ment that men periſhe in ſmall time: & that is verie true. But herewithall there is yet more: that is to wit, that wee paſſe not a minute of our lyfe, but it is as it were an approching vnto death. If we cōſider it well, when a man riſeth in the Morning, he is ſure he ſhall not ſteppe foorth one pace, he is ſure he ſhall not take his repaſte, hee is ſure hee ſhall not turne about his hande, but 50 he ſhall ſtill wex elder and elder, and his life euer ſhortneth. Then muſt we conſider euen by eye ſight, that our life fleeteth & ſlideth away from vs. Thus we ſee what is ment by beeing cōſumed from Morning to Euening. And it is ſayde afterward, that men periſh for euer, bycauſe no man thinkes vpō it. VVe muſt treate of theſe two poynts, that wee may profit our ſelues by this doctrine. The one poyntis, that whatſoeuer we do, we ſhould alwayes haue death before our eye, and be prouoked to thinke vpon it. This (as I haue ſayde) is well knowne among men: the 60 verie Heathen had skill to ſay ſo. But what for that? Euery man can playe the Doctor in teaching other men that, which is conteyned here, & yet in the meane while there is neuer a good ſcholler of vs all in this behalfe. For there is not any man whiche ſheweth by his dooings, that euer he knew what it is to be conſumed from Morning to Euening: that is to wit, that all his luſtineſſe is but ſeebleneſſe, and that there is no ſtedfaſtneſſe in vs, to holde our ſelues in one cōtinuall ſtate: but that we alwaies haſt toward death, & death towards vs, ſo as we muſt needes come thither at legnth. Verily if we had no more but this ſingle doctrine alone: It would ſtand vs in no ſteade, but to make vs ſtorme & torment our ſelues: like as whē the Paynims knew that our life was ſo flightfull, they cōcluded thervpon, that it was beſt neuer to be borne, and that the ſooner wee dyed the better it was for vs. Lo how the Paynims reiected the grace of God, bicauſe they knewe not the honour that he doth vs, when he ſendeth vs into this worlde, euen to ſhewe himſelfe a father towards vs. For in aſmuch as wee be reaſonable creatures, & haue the image of God printed in oure natur [...], wee haue a record that he holdeth vs here as his childrē. And to deſpiſe ſuch a grace, and to ſay, it had bene better for vs neuer to haue bene created: is it not apparant blaſphemie? So then it is not ynough for vs to know, that ſo long as we bee in this world, wee bee conſumed euery minute of an houre. But wee muſt come to the ſeconde poynt: that is to wit, that when we haue well behild how brittle our life is: we muſte alſo marke how wee bee repayred agayne by Gods grace: & ſpecially how we be ſuſteyned & vphilde by the ſame: according alſo as theſe two poynts are matched togither in the hundreth and fourth Pſalme. For it is ſayde there, that as ſoone as God withdraweth his ſpirite and woorking, all goeth to decay. Yea: but the Prophete addeth alſo, that if God ſpredde foorth his power, all is renewed in this worlde, and all things take their liuelineſſe of him. VVee ſee then what we haue to marke: that is to wit, that when wee know our ſelues to bee leſſe than nothing, and that we be ſo ſubiect vnto death, as wee muſte runne thither (as ye would ſay) ſpite of our teeth: we muſt vnderſtād alſo: that in this ſo greate weakneſſe, God holdeth vs by the hand, ſo as we be vphild by his power, and ſtrengthned by his grate. Behold wherein we haue to reioyce. But the chiefe poynt is, that we ſhould haue an eye to the benefit & good grace which God hath giuen vs aboue the order of nature in reſtoring vs by his worde, as the Prophet Eſay ſayth: All fleſhe is but as graſſe. Verily man is greene & floriſheth for a while: but he withereth by & by. VVheras the word of the Lorde indureth for euer: yea, not only to cōtinue in heauē, but alſo to the end that by it we may haue euerlaſting life, and be redeemed out of the vniuerſall corruption of this earthly life, that God may dwell in vs & make vs parttakers of his euerlaſtingneſſe. VVe ſee thē wherto we muſte come to profit our ſelues by this leſſon, as we ſhall ſee yet once againe anon. Furthermore foraſmuch as we ſee our ſelues wanze away ſo faſt, that frō Morning to Euening we go cōtinually to our decay: therfore muſt we bee the buſier to beſtow the time wel that god giueth vs, bicauſe it is ſo ſhort. God hath put vs into this world to keepe vs occupied in his ſeruice: if we haue long time, yet cā we not be to diligent nor earneſt in dooing our dutie, too diſcharge our [Page] ſelu [...]s whē it ſhall come to the poynt to do God ſeruice, both with our bodies & our ſoules. But foraſmuchas we ſee that he needeth but to turne his hand, and behold we be at the laſt caſt: ought we not to be much more earneſter to runne? according alſo as the Scripture exhorteth vs, ſhewing vs that this life heere is but a race, and therefore we may not go loyteringly, but euery mā muſt chere vp himſelfe, & pricke and ſpurre forward himſelfe. Thus wee ſee what wee had as yet to note vpon this ſentence, where it is ſayde that men are cōſumed away frō morning 10 to night. But now let vs come to that which Eliphas addeth. He ſayth, That they periſh for euer, bicauſe no man thinketh vpon it. A man might demaunde heere, whether wee ſhun death when wee thinke not vpon it. For in the nine and forty Pſalme, it is ſayd that the wiſe men and fooles are gathered all into one herde So then it behoueth vs to vnderſtand, that all mankind is ſhet vp vnder this neceſſitie of dying. And wherfore then is it ſayde here, that all periſh for euer, bicauſe none thinke of it? Firſte of all Eliphas ment to tea [...]he vs here, that men do as it were wex 20 beaſtly when they looke not to thēſelues. For loke what he ſpeaketh here, wee muſt alwayes referre it to the preſent caſe. Hee maketh it not his generall caſe to treate of, that mans life is trāſitorie, without going any further: but he intendeth to ſhew vs, that for ſomuch as we bee poore ſilie creatures creeping here vpon the earth: wee cannot attayne to the perfection of Angels, nor yet come nere it. So then whereas he ſayeth that all periſh for euer bicauſe none thinke of it: hee meeneth that men go on as brute beaſtes, without iudgement, without diſcretion, without 30 thinking vpon death any long time aforehand, & therefore are taken tardy. On the other ſide hee purpoſeth to declare, what men are of their owne nature, were it not that God hath gathered them to himſelfe, and gouerned them by his holy ſpirite, to the end they ſhould take hede to this doctrine. Behold the two poynts which wee haue to marke here. And as touching the firſt, It draweth nere to the text which we alleaged euen now out of the Prophet. For there the Prophet mocketh the careleſneſſe of men, that make their account to dwell here below for euer,40 notwithſtanding that they ought well to perceyue what their life is: that is to wit, that in the turning of a hand ye ſhall ſee it broken off. But no man thinks of that: It ſhould ſeeme that men take pleaſure in beguiling and forgetting themſelues: they conſider not their endes, but they beare themſelues in hande, that they be as it were Idols. Is not this a wilfull ſotting of themſelues in brutiſhneſſe? But the Prophet ſaith this folly is reproued, & that it is well knowen by experience, that men deceyue thē ſelues, and throw themſelues hedlong into deſtruction,50 when they frame themſelues ſuch an immortalitie, as to imagine that they ſhall dwell here for euer. Thus we ſee a follie here, whiche is conuinced euen by eyeſight. But yet (ſayth he) ſo farre off are their poſteritie frō wexing any whit the wizer by it: that they be gathered thither in one flocke like ſheepe, & the graue ſwalloweth them vp both greate and ſmall: and yet of all the while, none of them thinkes vpon it. See howe this geere relieth to the purpoſe of Eliphas. So then let vs marke that the holye Ghoſt intendeth to do vs to vnderſtand, that foraſmuche 60 as wee bee ſo flyghtfull, we ought to haue death alwayes before our eyes, to the ende wee ſhoulde make haſt thitherward, and not be attached with fearefulneſſe when it ſhall pleaſe God to take vs out of this worlde: nor yet be amazed as wee ſee the moſte part to bee, who are ſtriken with ſuch an aſtoniſhmēt, that they know not where they be. Therfore if we bethinke vs a great while afore hande what our end ſhall be, and vpon what condition we were created: then ſhall we not periſh like fooles without thinking vpon it. But there is yet more: that is to witte, that we muſt haue a further foreſight thā to this matter onely if we will not periſh for euer. VVhy ſo? For here is mention made but of men in their owne kinde. Now it is certaine, that if we haue not an eie to the renewment which God maketh by the power of his ſpirite: wee muſt all of vs be conſumed. And for the better conceyuing heereof, let vs take the helpe of that which is ſayd in the hundred and ſecond Pſalme. There, to the intent that men ſhould not ouerlike of themſelues in their owne ſtate, nor brag of any luſtineſſe of their owne: the Prophet giueth vs euen the very skies for an example. Although wee ſee ſo hygh a maieſty in them, as wee bee driuen into a maze with it: yet notwithſtanding, euen thoſe ſelfe ſame skies muſt grow olde, and be chaunged, and go into corruption as a garment doth. And what then ſhall become of men? Muſt not they needes bee much more frayle? But in the meane ſeaſon (ſaith he) the ſonnes of Gods children ſhall continue. If wee bee giuen to the feare of God, wee ſhall haue a firme and well ſettled ſtate. Behold how the Prophet ſeparateth Gods children from the common order of nature, when they haue once the ſeede of life in them, whereof Sainct Paule alſo ſpeaketh in the eyght to the Romanes. For ſee how hee comforteth vs: foraſmuche as we be loden with the burthen & with the corruptible weight of the body, wee haue (ſayeth hee) the ſpirite of God, which is the ſeede of our true life, and by his power we ſhall one day bee fully reſtored. And therefore let vs marke well, that ſuch as thinke vpon their frailtie as they ought to do: after they haue knowen thēſelues to be nothing, and that there is nought elſe but vanity and leaſing in them: ſhall not periſh for altogither. And why ſo? For they ſeeke the remedy whiche God hath offered them: which is, that they ſhall bee gathered out of this bondage of death, and be renued by God, who hath choſen them to himſelfe, and make his power to flowe downe vpon them, that they may drawe water out of that fountayne of lyfe. VVee ſee then how ſuche as bethinke themſelues both of this preſent life, and of the ende thereof, cannot be conſumed for euer, bycauſe God remedieth the wretched ſtate wherein wee bee borne by nature, and calleth them to himſelfe. This is it that we haue to gather of this ſentence: and this is it that I touched not long ſince: that is to wit, that whē we haue ſingly perceyued that our life is nothing, our ſo doing will not greatly boote vs. VVhy ſo? For it will but make vs diſmayde. But if we will take courage: we muſt haue an eye to both the poynts: that is to wit, that when we ſee the neceſsitie that is in vs vntill we drawe nere vnto our God, wee muſt mourne, and not do as the worldlings doo, who beeing drunken in theyr pompes, pleaſures, or riches, doo wittingly and willingly mocke and beguile themſelues. But (as I haue ſayde) wee muſt caſt away all theſe kinde of blindfoldings, and open [Page] our eies: and whē we be come vnto our God, & haue acknowledged the miſerable plight wherin we be, we muſt aſſure our ſelues, that God will reach out his hand vnto vs, bicauſe he ſeeketh nothing elſe but to ſuccour vs, and to draw vs out of the darkeneſſe wherin we be by nature. Thus we ſee what wee haue to marke in effect. And immediatly after, it is ſayde, That the exceliencie of men ſhall be taken away in them, and that they ſhall periſhe [and] not in wiſedome. True it is, that it behoueth vs to be humbled by death: that is to witte, that God ſhould bereue vs of all 10 glory, and that wee ſhoulde be brought as it were to nothing, to the end we might know that al our ſtedfaſtneſſe & power proceedeth not frō elſe where, than frō the free goodueſſe of our God: and to be ſhort, that we liue, not in our ſelues, but bicauſe it pleaſeth God to haue vs too come neere vnto him, & that we ſhould draw out of the fulneſſe that is in him, according as he hath giuen it vs in our Lord Ieſus Chriſt. For he is the foūtaine that is opened vnto vs, & which God ſheweth vs, and whervnto he leadeth vs, to the intent we may be filled therwith. Then 20 behoueth it vs to be brought to nothing in our owne nature: & yet therwithall to know, that after that God hath once ſtripped vs out of it, he will cloth vs with it agayne. And here we ſe wherfore S. Paule (whē he hath ſayd that we muſt grone ſo lōgas we liue in this world) addeth, not for that we deſire to be vnclothed, (for wee deſire to bee here ſtill: beholde wherevnto our nature driueth vs) but bicauſe we knowe there is another better dwelling place prepared for vs, whē this lodging of ours is once deſtroyed, & that God will cloth vs with his own immortalitie,30 & bring vs again into our true ſtate. And this is the thing wherein we differ from the vnbeleuers, and frō thoſe that haue not taſted a whit of Gods grace. Thus we ſee why it is ſayd in this ſentence, Shall not all their excellency bee taken away with them? For if ye do but behold what the preſent ſtate of men is, & cōſider what they be in themſelues: ye muſt needes conclude that they be brought to nothing by death. But we haue the grace of God, which is a ſupernaturall ſuccor to vs, in ſomuche that in periſhing we periſh not, & whē we be vnclothed we be immediatly 40 clothed againe, as I haue ſayde already. And thus we ſee why Eliphas addeth, Not in wiſedome. For hee intendeth alwayes to condemne men bycauſe they be ſo blockiſhe, as they neuer thinke vpon themſelues. Thē let vs marke, that it is great wiſdome to prepare our ſelues vnto [...]ath, & to paſſe through it cheerfully whē we come at it. I ſay we ſhall haue profited greatly, and be reputed for wiſe in Gods ſight, whē we ſhall haue learned this preſent leſſon throughly, & be able to put it in vre to receiue fruit by it: and yet notwithſtāding we ſee how euery man ſhunneth 50 it. For it is a melancolike matter, in ſomuch that if a man ſpeake of death, euery mā is greued at it, & falles into his dumps. Neuertheleſſe the cace ſo ſtādeth, that if men ſet not their mindes vpon it: they muſte needes ouerſhoote thēſelues in all their deuiſes, & in all their cōſultations: and all the greateſt wiſedome that they weene to haue, muſt needes be turned into fooliſhneſſe. And wherfore? For is there any greater folly, thā for a man not to know himſelfe? to what purpoſe ſerue all our wiſedome & diſcretion, but to loke to our ſelues? And ſo they that thinke 60 not vpon death, ne put thēſeluesin mind of it, ouerſhoote thēſelues as much as is poſsible for them. Yea they coulde finde in their hartes, to play the wilde Colts in forgetting themſelues. VVe ſee then how it is al one, as if men ment to bury all the wit and reaſon that God hath giuen them. Therfore it is not without cauſe that Eliphas cōdemneth men here, for dying without wiſedome. For it is as much to ſay, as although God haue told them wherevnto they muſt come, & haue ſet the Butte before their eies, as if he ſhould ſay, Go me thither: yet they run aſtray all their life long, & know not whither they go. And when it cōmeth to the poynt that they muſt depart hence, they grunt and grudge at it, ſtriuing & fighting againſt God: & although it boote thē not to do ſo: yet ſhew they a furious ſturdineſſe. Thus thē do we now ſee in effect, what wee haue to marke in this text. It remayneth to ſee the cōcluſion that Eliphas maketh here: which is, that he ſayeth to Iob, that when he hath turned him on al ſides, He ſhall not finde any faythfull man of his ſort, nor of his cōpany, but that he is as a man vtterly forſaken of God. Hereby we ſee, that when he ſpake of men heretofore, hee toke them as they are in their owne proper nature: that is to wit, without hauing any reſpect too the ſpeciall grace whiche God giueth too thoſe that are his in opening his kingdome vnto him, in giuing thē the hope of ſaluatiō, in gouerning them by his holy ſpirite, & in making thē to go to a better and an euerlaſting life. Eliphas then ment here, to ſet mē downe in their owne proper ſtate and plight, ſuche as they bee of their owne ſelues, during the time that they be ſeparated frō God. And this appeareth in that he ſayth to Iob, Thou canſt not find ſo much as one faythfull mā of thy ſort, or whome thou mayeſt call thy companion. VVhy ſo? For (ſayth he) Anger ſleaeth the fooles, and Enuie, (or ſpite, or fretting, or choler, or moodineſſe, whiche gnaweth a man like a wilde beaſte) is the thing (ſayth he) which killeth the witleſſe. But certeſſe, according as I haue declared already, Eliphas doth amiſſe in applying this to the perſon of Iob: yea and he doth him great wrong in it. Yet notwithſtanding, this doctrine ceaſſeth not to bee both true and very profitable. As how? That is to wit, that as oft as wee bee chaſtized at Gods hand, wee muſte haue an eye to thoſe that haue gone afore vs, to ſee whether they haue ſuffred the like torments and anguiſh or no. For if wee ſee Gods children to haue traced the path before vs: it muſte not greeue vs to be ioyned with thē. As howe? VVe ſee that the holy fathers which were farre excellēter thā all other men, haue indured aduerſitie, no men more. Now if God haue not ſpared thē: why ſhould we chalenge more priuilege thā they had? So thē, as oft as we ſee that Gods children haue bene beaten with diuers rods, and vexed with many miſeries & greeſes: we haue wherwith to comfort ourſelues, and to chere vp our harts. For we muſt alway haue an eye to the end, howe God neuer forſooke them, but pityed them when they were come to ſuch extremityes. So muſt we alſo hope that he will doas much for vs. Marke this for a ſpeciall poynte. Furthermore if wee will haue God to bee pitifull and mercifull vnto vs in our aduerſities: let vs beware that wee frette not agaynſt him, and that we kicke not againſte the ſpurre. For if wee doo, then ſhall this ſentence bee verified vpon vs, That anger ſleaeth the fooles: as if it were ſayde, that ſuche as chafe and grinde their teeth againſt their afflictions, ſhew thē ſelue [Page] to haue profited euill in Gods ſchole. And what ſhall they gaine by it in the ende? It ſhall be a doubling of their miſerie. VVhē they ſhall haue fomed out their rage againſt God, or whē they ſhall haue ſpewed out their blaſphemies: do they thinke they haue wonne their prize by it? Alas, it may not bee ſo: they deceyue themſelues too much. For (as I haue ſayde already) it ſhall be but a doubling of their miſerie. Lo howe Anger ſleaeth the foole. Moreouer whē they haue a ſpite at others, & ſtand pleading agaynſt God for dealing roughlyer with them, than 10 with ſuch & ſuch: what elſe doth ſuch maner of fretting, but make them to pyne thēſelues away, ſo as in the ende they periſh & come vtterly to nought? Behold what we haue to gather vpon this text. But the Papiſtes were too too farre ouerſotted, when they made this ſaying of Eliphas to ſerue their turne, to prooue that mē ought to pray to the Sainctes that are departed, & that mē ought to flee to them for refuge. Beholde (ſay they) it is ſaide that Iob ſhould haue a reſpect to ſome one of the Sainctes, & that he ſhould ſeeke to him, if peraduēture he would anſwere 20 him. This is much to the purpoſe. For is it ſayd here, that Iob went to ſeeke to the dead too make interceſsion for him vntoo God? No: but contrarily (as I haue ſhewed heretofore) the very truth of the matter is, that he ſhould not finde any of the Sainctes to bee of his company. And why ſo? For the Sainctes were alwayes of a meeke minde in their aduerſities: and God chaſtized them after ſuch aſort, as he refrained his rigour, ſo as the end was good & happy. And although they had for a time bene as it were ſhaken off at his hande, in ſuche ſort as it coulde not bee 30 perceyued that he had any care of them: yet notwithſtā ding they referred thēſelues vnto him, & prayed alwaies vnto him, aſſuring thēſelues they ſhould neuer be vtterly forſaken of him, nor diſappointed of the ſaluation that he had promiſed them. Lo here the intent of Eliphas. So thē we ſee here that the Papiſtes are falſifyers, & haue manifeſtly corrupted the holye Scriptures. Verelye they had nede to be borne withal in one behalfe: I meene not in their beaſtlineſſe: but in that they had very greate neede to wreſte and wring the holy Scripture too prooue theyr 40 dreames. They would make men beleeue, that they ought to pray vnto Sainctes deceaſſed: and yet the holy Scripture cyphereth not one word of it, neither can a mā finde ſo muche as one ſillable there for the good proofe of it. But they will proue it: and therefore they muſte needes cōfounde all, and white muſt be turned into blacke. But in the meane while it behoueth vs to ſhunne all mennes inuentions, whiche haue beene fooliſhly contriued without Gods warrant. And wherefore? For firſt of all men wander out of the right way of ſaluatiō, whē they folow their 50 owne deuiſes: and ſecondly it cauſeth the holy Scripture to be torne a peeces, ſo as men corrupt it and turne it vpſide downe. Therefore let vs learne to miſlyke whatſoeuer thing men haue forged of their owne braine, and let vs holde vs to this ſimplicitie, namely that we muſte not couet to know ought, ſauing that which God hath declared to vs with his owne mouth. And to conclude, let vs marke well theſe two poyntes, which we haue glaunced at alreadie: that is to witte, as often as we be ſcourged by Gods hande, let vs marke well whither the faithful that 60 haue gone before vs, haue not beene in the like plight. If we finde that God hath excerciſed them in many tribulations: let vs cōfort our ſelues when it commeth to our turne to follow them, & let vs be ſure that God will not forſake vs at our neede, no more than he forſooke them. Furthermore when wee ſee that God doth ſcourge vs in theſe dayes as well generally as particularly, and that we muſt be fayne to indure many torments & troubles: Let vs acknowledge our ſelues to bee well worthy of them, conſidering the greate thankfulneſſe that is to be ſeene in vs. For whereas it hath pleaſed God too call vs vnto the knowledge of his Goſpell, and to haue vs yeelde a record that we be his children: howe do we take any profite by this his grace? Nay, contrarywiſe it ſeemeth, that there is in vs a delight to diſanull it and to make it vnauayleable. How is God ſerued & honoured at our hands? we ought too bee (as yee woulde ſay) little Angelles, cōſidering the light of the Goſpell which God hath giuen vnto vs. And yet wee ſee there is nothing but naughtineſſe and hypocriſie in the moſte parte of men: VVee can good skill too make ſome proteſtation of oure fayth: But lettea man examine our life, and hee ſhall finde no conformitie to the Goſpell, but rather it ſeemeth, that we haue cōſpired againſt God to withdraw our ſelues from him. VVe ſee how they that haue ſome goodly outwarde ſhew, become brutiſh: and therefore let vs be ſure that God viſiteth vs with his whippes bycauſe of our ſinnes. Yet notwithſtāding let vs not ceaſſe to truſt in him continually, and to call vpon him, praying him too burie our former faultes, and to guide vs in ſuch wiſe henceforth, as it may ſerue to draw vs vnto himſelfe: And to the intent he may haue pitie vpon vs, lette vs come vnto him with a lowly minde, ſo as wee haue no peece of the enuie and hartburning in vs whereof mention is made heere: aſſuring our ſelues, that if wee haue, it will but ſtyrre vp and inflame Gods vengeance the more agaynſte vs. VVhen wee bee come too ſuche a ſturdineſſe, it behooueth God alſo too ruſhe ſtoutely vpon vs, as it is ſayde in the eyghteenth Pſalme. VVith the frowarde thou wilt deale frowardely. For if men will needes play the wilde beaſtes: it is ſayde that God will ſtrike them both ſidelings & ouerthwart. And therfore let vs beware of this fretting and chafing, & of ſuch maner of repining: and let vs rather acknowledge oure ſelues woorthy of an hundred thouſande deathes, were it not that God pityeth vs and ſuccoureth vs of his infi [...] goodneſſe. And if wee doe thus, let vs not doubt but God will performe that which hee hath promiſed vs: that is too witte, that after hee hath beaten vs, (howbeit with mens rods, keeping ſuch meaſure as we ſhall not be vtterly deſtroyed) he will withdraw his hande againe, and we ſhall feele him mercifull and fauourable in our Lorde Ieſus Chriſt, as in whome he hath ſet foorth the riches of his goodneſſe and fatherly loue towardes vs.

Then let vs humble our ſelues before the throne of his maieſtie, beſeeching him to make vs perceyue our faults, in ſuche ſort, as wee may become our owne iudge in preuenting his iugemēt, to the intent that being ſo condēned by our owne ſelues, wee may deſire nothing but to pleaſe him in all reſpects, vntill he haue bereft vs of this mortall body, & deliuered vs frō the bōdage of ſin (wherein we be as yet ſhut vp) to take vs into his heauenly kingdom. And ſo let [...]s ſay, Almighty God and heauenly father. &c.

5

The eightenth Sermon, which is the ſeconde vpon the fift Chapter.

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3 I haue ſeene the foole taking roote, and immediately I haue curſed his houſe.

4 His children ſhall bee farre from helpe, they ſhall bee troden dovvne in the gate and no man ſhall deliuer them.

5 The hungry ſhall eate vp his harueſt, and picke it out of the midſt of the thornes, and the thirſtie ſhall drinke vp his riches.

6 Miſerie commeth not from out of the duſte, neyther dooth trouble grovve out of the earth.

7 But man is borne to trauell, and the ſparkes flie vpvvarde.

WE haue ſeene heretofore what they win which repine againſt God, and accuſe him of cruelty, & paſſe their boundes into all impaciencie▪ that is to wit, that they make their cace the worſer, and that they muſt bee conſumed in their fretting and rage.20 But foraſmuche as oftentimes the deſpyzers of God do proſper & are well at their eaſe: here is mention made of their ſtate, notwithſtanding that men eſteeme them happy to the worldward. Eliphas ſayth that when hee ſawe a fooliſh man in proſperitie, he iudged not after the cōmon trade, (which is to ſay, This man is happy, he is bliſſed of God:) but knew by and by that the end of him ſhould be euil, & that he ſhould be puniſhed euē in his ofſpring. And although Eliphas doo miſapply this ſentence vnto Iobs perſone: yet is it the doctrine of God and of the holye 30 Ghoſt, and not of man. For God dooth oftentymes vtter ſuche kinde of ſayings to turne vs from the falſe opinion which we may cōceyue, when we ſee not them puniſhed out of hād which runne into ſuch exceſſe of wickedneſſe, but rather (to our ſeeming) are fauoured of God. I know what the cōmon opinion is, for wee eſteeme things after as they may be ſeene by the eye, & our minde wadeth no further. If God lift vp his hand & execute any iuſtice that may be ſeene: ſcarcely will men vouchſafe to regarde it. But if he winke at things, and tary paciently for the ſinners,40 wee thinke him to bee aſleepe, and that hee gouerneth not the world, but letteth things go at randon without any minde to remedy them. See howe blockiſhe wee bee. But our Lord ſheweth vs, that the wicked ceaſſe not to bee curſed, euen in the middes of their proſperitie, and that wee neede not to ſpite them for their good fortune as they terme it. For they muſt be double puniſhed, ſo as it were farre better for them that they were miſerable, bycauſe they ſhall pay ouer deere for their pleaſures. Beholde in effect what Eliphas ſayeth. And behold alſo why 50 I ſayde that it behoueth vs to marke well this ſentence: namely bicauſe it cōteyneth a verie profitable leſſon. And that wee may the better profit our ſelues by that which is conteyned heere: firſte it behoueth vs too note, that this worde foole, is put for all ſuche as regarde not God. For although the worlde take thoſe to bee wiſe men, whiche can skill to deale well for their owne profit, and can ſhift their matters cunningly (as they ſay:) the holy ſcripture telleth vs, there is none other wiſedome, but the feare of God. Then if we haue our eye vpon God, ſo as wee direct 60 our lyfe according to his will, and put our whole truſt in him, to haue recourſe to him for ſuccour: beholde, the ſame is our true wiſedome. And here we ſee why S. Paule ſayth, that ſuch as are learned in the Goſpell, are perfitly wiſe. For there they finde how to order their whole lyfe without miſsing or erring. Although thē that men be full of ſuttlety and fine conueyance, and wene themſelues to bee verie wiſe: yet muſt we hold vs to this that is taught vs here, how it is euerywhit of it but folly and vanity, ſo long as the feare of God reygneth not in them. And now let vs come to that which is ſayde here. I haue curſed the foole notwithſtanding that hee had taken roote, yea and I haue curſed his houſe immediatly. VVhen hee ſpeaketh of taking roote: it is to expreſſe, that it ſeemed well that the proſperitie ſhould haue continued firme and ſtable. If Eliphas had ſayd, I haue ſeene the foole aduaunced aloft to great dignitie: he had not expreſſed ſo much as he doth. For he ſayeth he is planted, bicauſe the deſpizers of God and all peruerſe & froward folke, hope to haue fortune alwayes in their ſleeue. And like as a tree that is throughly wel ſattled & deeply rooted in the ground, ſtādeth faſt though it be ſhakē with winds & ſtormes: euē ſo it ſeemeth that after God hath once aduaūced the wicked, they ſhal reygne cōtinually, & their triumphes ſhall neuer come to an end. But Eliphas ſayth, that when he ſawe ſuch a likelihod, hee forbare not to curſe the wicked out of hand: & hee ſayth out of hād or immediatly, meening that he taried not till there came a change, as we commonly do, who at the firſt bluſhe, when wee ſee the deſpizers of God to bee in their chiefe ruffe, and to haue the winde at their ſterne as they terme it, do linger the time & are as it were aſtonied, ſaying, what wil this geere proue to? If we perceiue thē to be falling into decay: thē we chaunge our minde: but ſo lōg as we ſee thē floriſh, we wote not what to ſay, we be at our wits end. Contrariwiſe Eliphas telleth vs, that he was not abaſhed a whit at the matter, but ſpake his minde according to that which God had vttered. For his comming to giue iudgemēt & cōdemnatiō here, is not of his own hed & after his owne fancie: but he declareth that according as God ſheweth vs that the wicked ſhall be cōfounded in the end, ſo he groūded himſelf thervpon, & was not ſhaken frō it by any tēptation, but although he had ſeene the wicked fly ſo high a pitch, yet he hild ſtill at one ſtay, ſaying: They muſt needes come to naught. Now wee ſee in effect what is cōteyned here. And let vs apply this leſſon to our owne vſe, that wee may knowe howe agreable the ſame is vnto vs. True it is that wee haue not to doe with that cōdēning of other mē: for it ſtādeth euery mā in hād, rather to looke vnto himſelfe, and that is the thing whervnto [Page] euery one of vs muſte apply his indeuer. For thoſe that meddle ſo haſtily with the iudging of theyr neyghbors, forget themſelues, & God wil not ſpare thē though they flatter thēſelues: they muſt be faine to come before their iudge, who wil handle them rigorouſly, bicauſe they ouerſlipt themſelues ſo much in their owne faults. Let vs note then, that our minde muſte not gad heere and there to ſeeke out the euill that is in our neighbours: but euery man muſt enter into himſelfe, & examine his owne ſtate and lyfe: and when wee finde any fault in our ſelues, we 10 muſt condemne it. Furthermore wheras it is ſaid that we muſt alſo curſe the wicked and the deſpizers of God: it is not to yeelde ſuch authoritie or preheminence to vs as of our ſelues. Howe is it then? Firſte of all if the wicked ſorte perſecute or trouble vs, ſo as they do vs any wrong or anoyance: wee imagine that God hath giuen vs ouer, and that hee careth no more for vs. And herevpon we be tempted to conceyue a greefe as though we had loſte our time by walking in ſingleneſſe and vprightneſſe, ſaying: Howe nowe? I looke that God ſhoulde haue ſuccoured 20 mee at my neede: but I haue ſerued him, I haue put my truſt in him, and yet hee ſuffereth mee to bee tormented to the vttermoſt, I finde no releefe: whē I pray vnto him, hee makes as though he were deafe. VVe ſee here a verie troubleſome temptation, when God ſeemeth too make none account of ſuccoring vs, at ſuch time as men miſsintreate vs and perſecute vs. And therefore, to comforte our ſlues withall, wee muſt practiſe this leſſon in all our troubles and incomberances: which is, that thoughe the wicked bee in theyr tryumphe to day, ſo as they ſet their 30 foote vpon our throte: it is not for that God hath forgotten vs, or for that he will not ſende vs remedie of it in the ende: but let vs wayte with pacience, and we ſhall finde the iſſue to bee ſuche as God hath promiſed: that is to wit, that he will regard vs with mercie. Nowe then we ſee what profite redoundeth vnto vs by curſing the wicked: that is to wit, wee ſhall perceyue howe there is nothing but vnhappineſſe in all theyr eſtate throughout. But let vs proceede yet further. VVhen wee ſee the wicked to haue a better tyme than the good men and the 40 children of God: when wee ſee them craftie and politike: when wee ſee them triumphe: and euen when they ſeeme to bee exempted from the common miſeries of this earthly lyfe: I ſay when we ſee this: we be vexed, & wee woote not what to ſay, nor what too thinke: for it ſeemeth that it were better to gyue ourſelues to lewdeneſſe than to good, forſomuche as God ſetteth no better order in the matters of this worlde. But to the intent we bee not prouoked to do amiſſe, wee muſte take this for a concluſion: that is to wit, that when the deſpiſers of God 50 ſeeme to bee as Kings and Princes, ſo as they take theyr pleaſure and glory in their eſtate: yet they ceaſſe not to bee curſed. True it is that this curſedneſſe appeereth not at the firſte daye, for it is ſecrete: But it muſte haue leyſure to ſhew it ſelfe. And on the otherſide, wee muſte behold the thing though it cannot be ſeene with eie: yea we muſt beholde it by fayth: and bycauſe God hath ſpoken it alreadie with his owne mouth, we muſte ſticke vnto that whiche hee ſayeth. And it is the ſelfe ſame matter that the ſeuen and thirtie Pſalme treateth of. For as 60 much as wee ſee things ſo confounded during this mortall life, as the wicked & froward ſort not only haue their eaſe as well as the good, but alſo it ſeemeth that God is minded to cocker them and to ſhew them all fauour: by reaſon whereof wee may ſee them perking vp and flouriſhing like the Ceders in mount Libanus, & to be ſhort, all that they deſire commeth to effect, and it ſeemeth that their eyes will ſtroute out of their heades for fatneſſe, as the three ſcore and thirtenth Pſalme ſayeth. VVhat is to be done in this cace? The world deemeth ſuch folke bliſſed: and men clap their handes at them on all ſides. VVee muſt curſe them: that is to ſay, we muſt be fully reſolued with our ſelues that all this is nothing, and why ſo? For God hath tolde vs it is ſo. Then will hee not haue oure eyes to be bleared with preſent things: but hee will haue vs aſſure our ſelues by faith, that all this ſhall turne to the miſchiefe & vtter vndooing of ſuch as ſubmit not themſelues vnto him. And as concerning this word Curſe, let vs marke that it gyueth not vs ſcope to wiſhe the miſchiefe or confuſion of the partie, (I meane through deſire of vē geance, as oftentimes wee bee ſo caried away by our paſſions, as there rayneth nothing in vs but hartburning and bitterneſſe, or at leaſtwiſe a fooliſh and vndiſcrete zeale:) But whereas it is ſayde that Eliphas curſed the wicked mans houſe: it importeth nothing elſe, but that he hilde him to that whiche the Scripture teacheth and ſheweth vs. And therefore it is not for vs to be iudges: for it were too greate a raſhneſſe, if wee ſhould take ſo much preheminence vpon vs as to ſay, O, that man ſhall make an euill end, o [...] ſuch a man ſhall come to ſhame. A man muſte not preſume ſo farre: but it belongeth to God onely to curſe or to bliſſe. On our part wee haue no more to do, but to agree to that which hee ſayeth, anſwering, So be it Lord, thou only art the cōpetent iudge of all the worlde. Then doth it behoue vs to herken what he telleth vs, and to obey his ſaying without any replying to the contrary, or without any demaunding how it ſhould be poſsible to be done, or how it may be gone in hand with. For if God haue once ſpoken the word, euery one of vs muſte holde himſelfe contented with it. Now we ſee what this worde Curſe importeth. It remayneth that we gather the whole ſumme of that whiche is conteyned heere. For theſe two temptations which are caſt in our way are ſo cōmon, that euery of vs feeleth himſelfe to haue neede to bee armed againſt it: for we ſhal euer be in daūger of miſcarying, vnleſſe we take hold of the cōcluſion that is ſet down here. Therfore whenſoeuer wee be outrageouſly miſintreated by the wicked, and that they haue vs at any aduantage, ſo as it ſhould ſeeme they woulde deuoure vs, and that wee haue no meanes to put them from vs: let vs make muche of this ſentence, and call it to remembrance, that in the ende God will not ſuffer the wicked to ruffle it out continually (for hee is well able to redreſſe things amiſſe) which thing we may bee ſure of, ſeeing that he ſheweth it vs in very effect & by experience. Beholde heere an ineſtimable comfort for the faythfull when they be oppreſſed and tormented wrongfully: whiche is, too knowe that thoſe whiche ſo perſecute them, are curſed of God. And furthermore let vs vnderſtande on the contrary part alſo, that our afflictions are bliſſed: that is to ſay, that although the worlde eſteeme vs as wretches, ſo as we be a gazing ſtocke, and haue our fleeces eaten from our backs, [Page] yea and be alſo troubled and tormented: yet for all this, God ceaſſeth not to diſpoſe things in ſuche wyſe, as the euill is too vswarde turned into good, and all this theyr dealing ſhall further our welfare. Beholde how the children of God ought too cheere vp themſelues in the mids of their ſorrowes. And here wee ſee why it is ſayde in the Pſalme, that God will cutte aſunder the cordes of the wicked, which drawe the plough vpon the backe of hys Church: namely to the intente that good men ſhoulde not ſtretche out their handes to doo euill, as commonly 10 we thinke that things ſhall continue always in that broile, and that there ſhall neuer be any better ende of them: & thervpon we be tempted to giue ouer our ſelues vnto euill, and when any man goeth about to doo vs wrong, it is the next way to ſet vs in a chafe againſt him. VVee ſee then that ſuch as be deſirous to walk in the feare of God and in ſingleneſſe, are in daunger too ſtretche out theyr handes vnto euill, that is to ſay, to giue themſelues to the following of the wicked. But God ſheweth that hee will cut aſunder the coardes of them that torment vs ſo, and 20 that they ſhal haue no more abilitie to anoy vs hereafter. Marke this for a ſpeciall poynt. And furthermore when we ſee that ſuche as ſcorne God too the full, and are gyuen ouer to all lewdneſſe, are not reſtreyned of their full ſcope, but take the benefite of the tyme, ſo as Ladie Fortune (as they terme it) ſeemeth to laugh vpon them: Let vs not ceaſſe to curſſe them, that is to ſay, let vs paciently wayt what the ende of them ſhall be, and aſſure our ſeluer that all their proſperitie ſhall turne too their confuſion, to the intent that wee ſhoulde not enuie them for it.30 And finally let vs learne too apply all this to our vſe, as I haue ſayde. Therefore if God ſuffer vs to indure muche in this worlde too humble vs withall, ſo as one of vs is ſmitten with ſickneſſe, an other with pouertie, and euery man beareth his owne croſſe: let vs not thinke for all this, that God hath forgotten vs, or that our ſtate is the woorſe. And why ſo? For like as we curſſe the wicked in their proſperitie, and know it is nothing elſe but a dream which glydeth awaye by and by: ſo alſo on the contrarie part, when it ſhall ſeeme that God hathe ſhaken vs off,40 when the worlde iudgeth the ſame of vs, and when oure own fleſh and our owne nature prouoke vs to ſuch temptations: Let vs aſſure our ſelues that God will turne all to our welfare, and that his afflicting of vs is, bycauſe wee haue neede to bee wounde out of this intangling worlde here, and that in ſo doing, hee doth the duetie of a Phyſition towardes vs, intending to purge vs from all oure naughtie corruptions, and from all the outrageous luſtes of our fleſhe, which make vs too kicke agaynſt our maſter like Horſes that are ouerpampered. God then foreſeeth 50 all this. Alſo let vs holde it for certaine and ſure, that wee bee bliſſed when the worlde ſeeth nothing but curſſedneſſe in vs: and that euen when (according too the fleſhe) wee can perceyue nothing but vnhappineſſe: euen then we ſee by fayth, that we cannot light otherwiſe than vpon our feete, bicauſe God loueth vs, and ſheweth himſelfe to be our father. VVee ſee in effect what wee haue to beare in minde. But let vs be well aduiſed, that we caſt not forth ſuch ſentence of curſing, but againſt fooles. As for vs, we cannot iudge who be fooles except we haue 60 Gods ſpirite to guide vs with ſuch diſcretion as wee may not iudge at all aduenture. I haue tolde you alreadie who be the fooles that Eliphas ſpeaketh of: that is to wit, thoſe whom men would take to be the wyſeſt, and which glorie of the fineneſſe and ſuttleneſſe of their wittes. Yea, but for ſo much as they feare not the liuing God, and are ſo caried away as they looke not euen to themſelues: we ſee the reaſon why there is nothing but follye in them. VVill yee iudge of ſuch men? Firſt of all let vs haue an eye vntoo God, and ſecondly let euery of vs enter in too himſelfe, and examine himſelfe well. For that is the true wiſedome, and therein it conſiſteth. I ſay wee muſt firſt and formoſt haue an eye vnto God: that is too wit, too ſubmit our ſelues wholly vnto him, to ſerue him in true humilitie, to frame our ſelues vnto his worde, to put our whole truſt in his grace, to call vpon him, and to flee too him for refuge. Thus we ſee at what point we muſt begin, if we minde to haue a true rule of wiſedome. And afterwarde let vs enter into our owne ſelues too vnderſtande our owne vices and wantes, that we may miſlyke our ſelues for them, and ſigh when we ſee that we keepe not our way forth on to Godwarde as wee ought to do. VVhen we haue done ſo, we may haue a good diſcretion to iudge of fooles. For although the worlde clappe their handes at the wicked: yet let not vs ceaſſe too ſet light by them, yea and to hate them, and to abhorre them, as it is ſayde in the fiftenth Pſalme. For we muſt haue none in eſtimation but ſuch as walke in the feare of God. Behold who ought to be honourable, and honoured among vs. For as for all theſe deſpiſers of God which delight in naughtineſſe: we muſt eſteeme them but as dirt and myre, wee muſt account their doings but as filth, ſo as we cannot abide the ſtinche of it. For they liue not but to the diſhonour of God: and when men make reuerence to them, or ſooth them vp: we muſt abhorre them as dogges, and as filthineſſe that doth but infect the whole worlde. Thus we ſee howe wee ought to proceede, that wee may iudge accordingly with God. And therewithall let vs alſo practiſe the thing that is ſet downe here when Eliphas ſayth, that hee out of hande demed them accurſed whome the worlde thought to haue attayned too the full meaſure of all felicitie. VVherby it is ment, that we muſt not change our opinion, according to the alterations that wee ſee in the worlde, when we perceyue the wicked to be exalted, ſo as it ſeemeth to vs that all will come to naught, or rather that God executeth not his office any more, and that it is al one to do good or euill, and that it is to no purpoſe to do well. Therefore let vs not be ſo ſwift and haſtie too iudge according to the ſucceſſe of things: but let vs conſider, that be the worlde neuer ſo troubleſome, wee muſt alwayes conclude, that whatſoeuer God hath once declared vnto vs, ſhall be fulfilled. To be ſhort, there is no reaſon why we ſhould meaſure Gods iudgementes after our owne fanſie. But let vs hearken to that which he ſayth vnto vs, and although that at the firſt daſhe we perceyue not the effect and accompliſhment of that which is conteyned in the holy Scripture: yet let fayth worke in that behalfe, and holde vs backe, and let not our wittes roaue here and there, but let vs ſay: Seeing it is ſo, that thys man is a deſpizer of God, and leadeth a looſe life: it can not be but he muſt come too an euill ende. And why ſo? Not for that we know it alreadie, nor for that the miſhap [Page] ſheweth it ſelfe, bicauſe God hath ſayde it▪ and that muſt ſuffize vs. Moreouer, let vs learne to ſay it as it is conteyned here. For Eliphas meeneth not that he hard other men report, beholde ſuch a man ſhall bee curſſed, or hee ſhall be vnhappie: but he ſayth he truſted in God that it ſhould be ſo. And although he ſaw things confuſed in the worlde: yet notwithſtanding, he was fully perſuaded that none were bliſſed but the children of God, and ſuch as honoured him, and leaned altogither too his goodneſſe, yea and that although they were perſecuted, and mocked,10 and reiected, and made a laughingſtocke, ſo as it ſhoulde ſeeme they were ſtarke doltes bycauſe they had not the iolitie of this worlde: yet for all that, they ceaſſed not too bee accepted and allowed of at Gods hande, notwithſtanding that the worlde deemed the contrarie. Beholde what we haue too remember in this ſentence. But if euer any time required too practize this leſſon: theſe dayes require it. For the world is full of the contempt of of God. Verely a man ſhall ſee wylineſſe ynough, and that folkes wittes are ſharpe and ſuttle inough in theſe 20 dayes: but a man ſhall ſee fewe or none that regard God, the number of theſe is very ſmall: nay rather, men walke ſo raſhly and headily, as ye would ſay there were no religion at all: all the world ſeeth it. Alſo we ſee that iniquitie reigneth extremely, euen in ſuch wiſe as the moſt part of men are become ſhameleſſe, and are no more aſhamed to do euill. VVe ſee things thus confuſed, and yet, whiche are they whom we eſteeme to be moſt in Gods fauour? Euen the woorſt, and ſuch as are furtheſt out of ſquare, conditionally that they bee ſuttle and ſharpe witted too 30 bring their matters well about: for if they be full of wyles, and ſhiftes, then beholde they bee wiſe and diſcrete men. But although the wicked be had in ſuch eſtimation, and euery man make muche of them: yet let vs holde them accurſed, bycauſe God is at oddes with them, and cannot ſhewe them any fauour. And herewithall let vs curſe the euill men, yea and let vs do it out of hand. That is too ſay, let vs not tarie till God lift vp his hande and worke by ſome manifeſt meanes: for that were too doo him verie ſmall honour, and to make no further account 40 of his iuſtice, than we ſee it in execution. But when the wicked men are in their brauerie, and are proude of their good fortune, as they terme it: then let vs take ſcorne of them and abhorre them, and let vs holde them for accurſed whatſoeuer come of it. Specially we ought to mark well that which Eliphas addeth: which is, That the children of them that deſpyſe God, ſhall fall downe in the Gate, and ſhall bee ſette farre from ſaluation, and no man ſhall ſuccour them. Hee doth vs too vnderſtande, that if God accompliſh not his iudgements heere, he can well worke them 50 vpon the ofſpring of ſuch as ſhall ſeeme too haue eſcaped his hande. Howe is that? There may bee ſome that ſhall giue themſelues wholly vntoo euill, ſo long as they liue, and God ſhall ſuffer them too gather goodes, and too increaſe continually, and to heape vp riches anew, euen till their dying day: and yet notwithſtanding for all this they bee curſſed, and their riches and reuenues are curſſed as well as they. Not that the curſſe is perceyued in the perſon of the father, but bicauſe it ſhall ſhewe itſelfe in his children. Hereby we be admoniſhed, that God hath diuers 60 maners of executing his vengeance, and therefore let vs learne too walke in feare and aduiſedneſſe. Verily at the firſt ſight it maye ſeeme ſtraunge, why God ſhoulde puniſhe children for their fathers ſakes: but yet this doctrine is rife ynough in the Scripture. And beſides this, it is meant here of ſuch as are like their fathers. For God doth well ſhew himſelfe to be the Sauiour of ſuch as are borne and deſcended of euill aunceſters, as we ſee examples of it in holy Scripture. But yet for all that, it falleth out moſt commonly, that the iſſue of the wicked ſort is accurſed, according alſo as God auoucheth, that hee will purſue his vengeance to the third and fourth generation, vpō thoſe that deſpize him, and lift vp themſelues againſt him. And there is a double maner of puniſhing the wickedneſſe of the fathers vpon their children. For ſometymes God ſheweth mercie too the children, and yet notwithſtanding ceſſeth not to chaſtice the vnrightuouſneſſe of their fathers in the perſons of their children. As for example: we ſee a father that hath gotten much goodes, how bee it by wicked bargayning, by ſubtiltie, by craft, and by crueltie: and yet will God haue pitie vpon the childe, of ſuch a man. And what will he do? He will ridde him quite and cleane of all thoſe euill gotten goodes, bicauſe they woulde but bring him too confuſion: according as it is ſayde, that ſuch kinde of riches are as wood, which in the ende will kindle the fire of Gods wrath. Therefore when our Lorde meeneth too ſaue the childe of a wicked man that hath liued amiſſe: hee bereueth him of all hys euill gotten goodes, as though he ſhould let him bloud to ſaue his life, that he might not be wrapped in the miſchief and corruption which his father had drawne vntoo himſelfe. Beholde, howe God puniſheth the wickedneſſe of the fathers vppon the children, and yet ceaſſeth not to bee the Sauiour of the children, and too ſhewe them mercie. Sometymes hee paſſeth further, and bicauſe the fathers haue bin ſo farre out of al ſquare, as they haue led a ſtubborne froward life, god forſaketh their ofſpring, inſomuch that the grace of his holy ſpirite dwelleth not with them. Nowe when wee bee ſo deſtitute of Gods guiding, we muſte needes runne intoo deſtruction, and needes muſte the miſchiefe increaſe more and more. Thus we ſee that when the children of the vngodly doo beare the ſinnes of their fathers, it is not onely for that God forſaketh them, and leaueth them vppe in the ſtate of their owne nature: but alſo for that hee giueth Satan full power ouer them, and letteth him haue the brydle, too raigne in ſuche houſes at his owne pleaſure. And when the diuill hath ledde away the fathers, and caryed them too all naughtineſſe: their children ſhall alſo ouerſhoote themſelues intoo exceſsiue outrage. VVee ſee then as nowe what is ment heere, that is too witte, that when the children of wicked men are once deſtitute of Gods grace, and walke after their owne inordinate luſtes: they muſt needes come too greater confuſion than theyr Fathers. And thus yee maye ſee why it is ſayde, that they ſhall bee deſtitute of helpe, and that they ſhall fall downe at the Gate: that is too witte, bycauſe they ſhall fall, not in a Forreſt among Theeues, but by open iuſtice, For in the Scripture the worde Cate ſignifieth iudgement, bycauſe mens caces are wont too bee debated there, and it was the place where common aſſemblies were made, and finally it was the ſeate of iuſtice. And this is it that is [Page] ment in the Pſalme where it is ſayde, that the children of good men and of ſuche as are bliſſed of God, ſhall bee mainteyned in the Gate, and put their enemies to confuſion. Likewiſe on the contrarie part it is ſayde in this text that the children of the wicked ſhall ſtumble, and be cruſhed in peeces, yea euen by plaine iuſtice. VVhereby it is the better expreſſed, how God perſecuteth them openly, ſo as it is apparant to the eye, that it is he which layeth his hand vpon them. For he addeth immediatly, That no man ſhall ſuccour them. For when God myndeth too put 10 men ſo to deſtruction, hee leaueth them deſtitute of all meanes of helpe and ſuccour. In deede ſome do referre this vnto men: but it is to be vnderſtoode, howe it is God that hath beſtripped them and left them deſtitute of all ſuccour, to the intent they ſhoulde neuer be holpen vp againe. But as for our partes, (according to that whiche I haue touched already) wee haue ſo much the more cauſe to caſt downe our eyes, & to pray God to make vs walke aright in his obedience, and that although wee perceyue not his curſe vpon vs nor vpon our childrē, yet notwithſtanding 20 we may take it for a concluſion, that God hath meanes to vs incomprehenſible, inſomuche that when it ſhall ſeeme vnto vs that all thinges go well, and that wee haue prouided aforehande, not onely for our whole lyfe, but alſo for after our death, that our children alſo may be in good ſureneſſe of welfare, ſo as it may ſeeme wee haue ſet all things in good order, and nothing is amiſſe: wee may conſider that all this is nothing, and that as ſoone as God doo but blowe vpon our determination and deuiſes, hee ſhall turne them all vpſide downe. VVhen wee 30 knowe this, let vs not abuſe his pacience: and if hee ſpare vs for a time, let it not make vs to ouerſleepe our ſelues and to ſooth our ſelues in our vices: but let it learne vs to returne vnto him in due ſeaſon, and to preuent this vengeance wherewith he manaceth all deſpiſers in this place. But herewithall let vs marke, that oftentymes the good men and their children may happen to be perſecuted vniuſtly. Neuertheleſſe the holy Ghoſt preſuppoſeth that which is true, and which we alſo may ſticke vnto as moſt certaine and infallible: which is, that in ſcourging and 40 troubling of vs, God hath a reſpect to prouide for vs by it in the ende: and when he hath ſufficiently tried vs, and humbled vs, he will turne the euill to our benefite and to our welfare, as I haue ſayde. But contrarywiſe, whereas it is ſayd that the race of the wicked ſhall ſtumble and be ſet farre from helpe: it is to expreſſe that whē God intendeth to puniſh the wicked, hee proceedeth with it in ſuch ſort, as men may perceyue hee doth it not to tame them, that they might returne vnto him, nor to mortifie their fleſhly affections, nor finally to cure them like a phiſition: but 50 to confounde them and to bring them to vtter deſtruction. Behold what the holy ghoſt preſuppoſeth. Alſo let vs learne to diſcerne the chaſtizements that God vſeth towardes his children too their benefite, from the puniſhments which he ſendeth vpon the wicked, not to amende them, but to ſhew himſelfe a iudge agaynſt them. It followeth, That the goodes of ſuche men ſhall bee deuoured by the hungrie, yea euen too the picking out of their corne from among the thornes: ſo as not only their fieldes ſhall be reaped by their enemies, who ſhall deuour al their ſubſtance: but alſo men ſhall ſcrape altogither that is betweene the hedges, ſo as if there be any thing hidden, (and it bee but a two or three eares of corne among the buſhes,) it ſhall bee gleaned vp. Heereby Eliphas meeneth, that Gods iudgements vpon the wicked, are not lyke vnto the corrections which hee ſendeth too his children: but that he ſheweth howe he hath vtterly caſt them off, and that hee pitieth them not any more, and that hee will not haue them feele any more of his fatherly goodneſſe, bycauſe hee acknowledgeth them not for his. Lo what the effect is of that which is ſpoken here. And herevpon wee haue nowe too call too mynde what I haue declared afore: that is too witte, that if wee bee troubled, vexed and tormented by the wicked: wee muſt paciently abide Gods leyſure till hee put too his hande too ſuccour vs. And although wee perceyue not Gods iudgementes at the firſt puſhe: yet notwithſtanding let vs aſſure our ſelues, that hee will execute them in due time and place. Alſo when wee ſee the execution of them, let the ſame make vs too ſtande in awe: and ſithe wee ſee his vengeance is ſo horrible, let vs brydle our ſelues, and beware wee tempt not God, as Sainct Paule alſo exhorteth vs. Lette no man abuſe you (ſayeth hee) with vayne woordes. For by reaſon of ſuche things, the vengeance of God is woont too come vppon the vnbeleeuers and ſtubburne perſonnes. Therefore when God doth ſo ſhewe vs his iudgementes, let vs quake at them, and let vs ſtande in feare and awe of him, ſubmitting our ſelues wholly to that whiche hee ſayeth and vttereth. And this is it that hee addeth (howbeeit that it cannot be expounded at this preſent) namely, that it becommeth vs too yeelde our ſelues in ſuche wyſe too Gods will, as we may anſwere So bee it too all that euer he ſayeth vnto vs, aſſuring our ſelues that things fall not out by chaunce in this worlde: nor that it is long of the earth, ayre, or heauen that men are afflicted: but that men beare their bane in themſelues. Then let vs acknowledge it, and when there happen any afflictions in the worlde, let vs be ſure it is the hande of God, whiche lighteth vpon vs for our ſinnes, and that all the miſchiefe commeth of our ſelues, and that we haue the verie welſpring and groundworke thereof within vs. Let vs (I ſay) acknowledge this, to the ende we may miſlyke of our ſelues in our vices, and therevpon pray God to drawe vs to himſelfe, and to make his graces which he hath put intoo vs, auaylable to our ſaluation, that being mainteyned by his power which he hath openly ſhewed towards vs in the name of our Lorde Ieſus Chriſt, we may be able to proſper through his bliſsing.

And let vs caſt our ſelues downe before the preſence of our good God, with acknowledgement of our faultes, praying him to make vs feele thē in ſuch wiſe, as we may returne to him in true repentance, and ſuffer our ſelues to be gouerned henceforth by his hande, yea after ſuch maner, as his holy name may bee glorifyed by vs in all our whole lyfe. And ſo let vs all ſaye, Almightie God and heauenly father. &c.

The nintenth Sermon, which is the thirde vpon the fift Chapter.

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This Sermon conteyneth yet ſtill the expoſition of the ſixth and ſeuenth verſes, and then as followeth.

8 But I vvill reaſon vvith God and turne my talke vnto God.

9 It is he that doth great vvorkes, yea euen vnſercheable vvoorkes, and vvhich doth vvonderfull deedes vvithout ende.

10 VVhich giueth raine vpon the earth, vvhich maketh the vvaters to guſhe dovvne the ſtreetes:

I Began heertoſore to tell what is ment by this ſaying, That trouble commeth not 10 out of the earth, nor miſerie out of the dust, but that man is borne to labour. For when wee bee troubled with any inconuenience, wee gaze about vs here and there, and ſearch all corners of our wits, to finde the cauſe of it out of our ſelues, and yet of all the while we perceiue not that God ſcourgeth vs for our ſinnes, and that the fountaine of all the aduerſities & miſhaps that we indure here below, muſt be ſought for in our owne life. Then are we warned by this ſentence, that when wee heare ſpeaking of 20 the miſeries of mans life, and that eche one of vs alſo feeleth his part and portion therof: our wits muſt not wander abrode, nor fetch long windlaſſes atoneſide or atother: but euery man muſt enter into himſelfe too ſearche out his owne ſinnes, and ſo ſhal we find, that it is no maruell though we be beſet round about with ſo many neceſſities, and our life ſubiect to this ſo wretched ſtate. VVhy ſo? For like as wood carieth that nature and propertie in it, that he receyueth fire and kindleth eaſily: ſo alſo ſtandeth the cace with vs. For we haue ſin, which is as it were 30 the wood and matter of all afflictions: wherevpon commeth the wrath of God, & ſo muſt we nedes be cōſumed. The ſparkles therfore do flie aloft (ſayth Eliphas) and yet if there were not a ſecrete operation in the ſteele when it is ſtriken vpon the ſtith, it is certain that no ſparks would paſſe out. Euen ſo it behoueth vs to vnderſtand, that the fire of al our miſeries is incloſed in our ſelues. And we ſhal haue profited greatly if we beare away this leſſon, For although euery one of vs confeſſe, that God ſcourgeth vs iuſtly: yet do we not enter into this foreſayd conſideration,40 but rather labor to ſhun it as much as we can. VVhenſoeuer a man hath any aduerſitie, God knocketh at his doore, and prouoketh him to thinke vpon his ſinnes. But the man makes none accoūt of it, yea rather (which worſe is) he ſleepeth ſoundly in his aduerſitie, and fathereth it either vpon this thing or vpon that, and he will find ſome caſuall chaunce or other, which he goeth to ſeeke a great way off, and neuer entreth intoo the examination of hys owne life. Therefore whereas we be ſubiect to ſo many 05 miſeries and wantes: let vs learne to take the whole burthen and blame of it vppon oure ſelues, and not charge eyther heauen or earth with it. As for example, when wee ſee the weather diſtempered, ſo as there commeth froſt, or thunder, or haile: let vs aſſure our ſelues, it is not the aire that is ſo diſpoſed of it ſelfe: or if there come a drought, it is not the heauen that is ſo hardened of it owne nature: or if the earth be barrein, it proceedeth not of it owne kind, but we our ſelues are the cauſe of all. And therfore when 60 it is ſayd that we be borne vnto it, Eliphas preſuppoſeth, that foraſmuch as we be borne to euill, and are wholy inclined to ouermany vices: it is meete that we ſhould bee handled therafter, and that God ſhould anſwere vs according as we come vnto him. But verily we bring al corruption with vs out of our mothers wombe, ſo as we be naturally giuen to naughtineſſe and ſinne: and therefore muſte our ſtate be ſutable therevnto: that is to ſay foraſmuch as god findeth vs to be ſuch he muſt alſo ſend vs that which he knoweth to bee conuenient, iuſt and rightfull for vs. And ſo Eliphas meeneth not that God created vs of purpoſe to deale ſo hardly with vs: but he taketh man in his corrupt nature euer ſince he was turned away from God, & ſaith it is requiſit that his eſtate ſhuld be ſuch as it is, bicauſe we be not able to conceiue how God ſpreadeth out his goodneſſe vpon vs, and intreateth vs gently, as if wee were obedient vnto him in all poynts. But foraſmuch as men do neuer humble themſelues except they bee conſtrained therto by force, but indeuer to ſtriue againſt god: Eliphas addeth here another ſentence, that is to wit, that he turneth himſelfe vnto God, and purpoſeth to reaſon with him, as if he ſhould ſay: Men cannot abide to receiue this doctrine, namely that it ſhoulde bee tolde them that they be well worthie to bee ſcourged, and therefore that they muſt not ſtriue agaynſt it, but take al in good worth, & not blame the other creaturs for the miſeries that they indure, but rather acknowledge thēſelues to be the cauſe therof. Men thē cannot ſtoupe to cōceiue that this is true, except they be made to ſtoupe, by ſhewing thē what the maieſtie of God is. And therfore vntil we haue our ſinnes layd afore vs, and bee made to perceyue howe it is God with whome wee haue too deale: there is not that man whiche will not holde himſelfe aloofe, or that hath not his anſwers readie at his tongs end, or that ſetteth not ſome color vpō his miſdoings. And though we be not altogither rebellious. yet notwithſtāding there wil be ſuch a careleſneſſe in vs, that whatſoeuer mē ſayto vs, it is al one, and wee are neyther greeued nor moued at all our vices. VVhat muſt we do the? VVe ſhal neuer lerne true humilitie, vntil we be made to vnderſtand, that it is god to whō we muſt anſwere, that we be cited to appere at his throne to feele him our iugde, and moreouer alſo that we cannot eſcape his hande, but that all our life muſt be knowne and examined there. VVhen we be brought to this poynt that we muſt be faine to looke vnto God: we begin after a ſort to rouze vp our ſelues, ſo as we be no more ſo careleſſe & drouſie as we were: there is no more of this loftineſſe and fond ouerweening, to ſooth and flatter ourſelues withall: we come to haue ſome feeling and perceyuing of our miſeries: but aboue all, when Gods Maieſtie is ſet before oure eyes, it is too make vs feele howe dreadfull it is: and when his greatneſſe is ſette afore vs, it maketh vs too tremble yet the more. VVe ſee it is no ſporting matter, heere is no ſleeping for vs, nor no bearing of oure [Page] ſelues in hande with this or that. VVherfore? for there is no more roome for flatteries, when God, who is a conſuming fire, appeareth, and maketh vs to come nere vnto him, ſo as wee perceyue howe it is hee that maketh the mountaynes to melt, and is able to make cleane riddance of all things. Therefore when we know this greatneſſe of God, needes muſt we ſinke vnder it, and forget all pride. Thus much concerning the intent of Eliphas. But nowe muſt we conſider this doctrine, to applie it to our ſelues. Firſt of al, as oft as we feel not our ſelues ſufficiētly wakened 10 to condemne our ſelues in our ſinnes: let vs vſe the order that is ſet downe to vs here: which is, to haue an eye vnto God. How is that? VVee may ſee ſome man that is ſufficiently conuinced of his ſinnes, who notwithſtanding goeth on ſtill, and followeth his owne ſwinge: and if he be reproued, or elſe otherwiſe feele remorſe in his owne conſcience, he paſſeth it ouer, and taketh no great greefe for it, and why ſo? Bycauſe hee hath not his eye vpon God. Thus yee ſee what maketh vs to continue in our ſinnes: yee ſee what is the cauſe why wee bee not 20 caſt downe with true humilitie: namely bycauſe we perceyue not that God is our iudge, and that it is hee wyth whom we haue to do. Then is there none other remedie than that which I haue ſpoken of: that is to wit, that firſt of all wee bee as it were wakened oute of our ſinnes, for otherwiſe wee will neuer thinke of them to bee ſorie for them. But for as much as it may fall out, that the diuell ſhall as it were ſo bewitch vs, that when we bee conſtrayned to perceyue that all goeth not well with vs, we ſhall become as amazed at it: wee muſt come too the ſeconde 30 poynt, to ſay: Alas poore creature, art thou able to ſcape the vengeance of thy God? VVhen all the worlde hath magnified thee, yet ſhalt thou not miſſe to be condemned for the ſame. So it is that al creatures perceiue thy ſhame, thou muſt bee brought to ſhame before the little babes, and euen vnto the beaſtes: thou canſt not ſhift thy hands of it. And what ſhall become of thee, when thou muſt bee faine to come before the heauenly Iudge? Thinkeſt thou that he hath not a dreadfull iudgement of damnation againſt thee, ſeing that thou continueſt ſo in naughtineſſe?40 Thus ſee wee the meane to waken our ſelues when oure ſinnes diſpleaſe vs not ynough, and when wee feele not ſo liuely and earneſt a ſorineſſe for them as were requiſite. Thus we ſee that we muſt reaſon with God and not with men. For we imagine our ſelues to haue the better ende of the ſtaffe ſo long as we abide heere belowe, and we trauell alwayes to that end, according as our fleſh and our nature is ouer much giuen that way. For if a man bee rebuked, he beſtyrres him at him that ſpake to him, and ſayth, Haſt thou to do with that? If thou looke well vpon 50 thy ſelfe, thou ſhalt finde more to bee blamed at home: thou art too haſtie vpon mee: thou ſeemeſt as thoughe thou wouldeſt quarell with mee, it ſeemeth that thou wouldeſt deface me. Beholde how we ſnap at men if they rebuke vs: Yea and wee will doo as muche to God, ſpecially if there be no man to accuſe vs: for then wee will not ſticke to ſeeke ſtill for ſuche a ſtartinghole. As howe? VVhen a man conſidereth himſelfe, hee perceyueth well that if God puniſhe him, hee dealeth rightly with him: but then will he ſtart out too the examining of his neighbours,60 [and hee will ſaye in himſelfe,] is not ſuch a one woorſe than I? or at leaſt wyſe as badde as I? And hath not ſuche a one deſerued as greate puniſhment as I? Thus wee ſee howe wee labour alwayes too iuſtifie oure own cace by fleeing from God. And therfore it behoueth vs to marke wel this leſſon, that we muſt not reaſon with men, that is to ſay, we muſt not ſtay there: for wee ſhall gaine nothing by doing ſo: but we muſt rather call home our wits, and aduiſedly ſay: Alas I ſee well that my God ſcourgeth mee, and therefore it behoueth me to be heedfull to conſider his hande, and therevpon to prepare my ſelfe to humilitie, as I haueſayde alreadie. Furthermore whereas I ſayde, that we ſhall bee the better touched by thinking vpon God: my meaning is, that we muſt know God to bee ſuche a one as he is. For ſo long as men beare themſelues in hande with this or that, they diſguiſe God by their falſe imaginations, bending him as it were ſome reede, and dalying with him as with a little babe. Yea (which worſe is) there is greater libertie vſed with God, than with a little babe. And where of proceedeth that outrage, but of that we conſider not his greatneſſe? Therefore we muſt not ſo ſurmyze of God, as to preſume to diſguiſe him, and to make him ſuche a one as our fanſie and luſt can away with: but we muſt know him to bee ſuch a one as he ſheweth himſelfe to be [by his worde,] and we muſt alſo conceiue him after ſuche a ſort as hee vttereth himſelfe by his workes. VVhen we haue well bethought vs of this: it is certaine that our prattling will be well ſtinted: wee will bee no more ſo pert and ſo raſh as to come and pleade agaynſt him, or to beare our ſelues in hande that hee tormenteth vs without cauſe, and that wee haue not deſerued it. Such maner ſelf flatterings muſt be thruſt downe, all hypocriſie muſt be done away, and we muſt be abaſhed and diſmayd at the ſaid greatneſſe of the maieſtie which we ſhal haue conceyued in our God. Thus then we ſee a ſeconde poynt which is well worthie to bee noted: which is, that we ought to knowe God truly and not faynedly. And here we ſee why Saint Paule ſayeth, that men vaniſhed away in their own imagination: namely bicauſe they tranſformed God. For inaſmuch as they robbed god of his glorie, God alſo did put them to ſhame, ſo as hee gaue them vp into a lewd minde, by reaſon whereof, they gaue themſelues ouer to all villanie and ſhameful doings, and caſt themſelues into ſuch diſhoneſtie, as a man might be aſhamed of their filthineſſe. And why ſo? For (ſayth he) they glorified not God, but did wrongfully as it were deface his maieſtie, when they turned ſo his truth into a lie, and tranſformed him in that wiſe. Seing thē that this maladie is ouercōmon, and euery man hath experience of it in himſelfe: therefore it ſtandeth vs the more on hande, to marke well this doctrine here: that is to wit, that when we thinke of God, it muſt bee done with all reuerence to knowe him as he is, and not as we falſly ſurmyze him too bee. True it is that God ſheweth himſelfe too vs by his word: but yet neuertheleſſe we are vnexcuſable, if we cō ſider him not in his workes alſo, inaſmuch as he hath not left himſelfe without witneſſe there, as ſayth S. Paule in the xiiij. of the Actes, where hee ſpeaketh of the order of nature, which is as it were a glaſſe for vs to behold god in. S. Paule ſayth then expreſly, that when God maketh the Sunne to ſhine, when he ſendeth rayne, when he ſendeth diuerſitie of ſeaſons, when hee maketh the earth to yelde [Page] frute: herein he leaueth not himſelfe without good recorde, but it is all one as if he ſhould pleade his own cace and ſay: VVhereas men haue not knowne my glory and maieſtie, nor perceyued that I haue all things in my hand to gouerne the things that I haue created: there is no reaſon why they ſhould alledge ignorance: for by the verie order of nature, they might haue perceyued how there is one creator whiche diſpoſeth all. So then, let vs but open our eyes, and wee ſhall haue proofes ynowe to ſhewe vs what the greatneſſe of God is, to the end we may learne 10 to honor him as he deſerueth. Thus we ſee what Eliphas doth here. And it is a leſſon that will turne greatly to our profit, if we can practiſe it throughly. To be ſhort then, let vs beare in minde, that as oft as there is any communication concerning God: it is not moued vntoo vs too thinke, we haue but only the worde: but let vs marke that which is properly belonging vnto God, and which cannot be ſeparated from his being, to the ende we may magnifie him as he is worthie. VVere this once well ſetled in vs, we ſhould no more be ſo much giuē to ſuperſtition as we be,20 neither ſhould we be ſo worldly as we be. There are two vices that reigne and haue alwayes reigned in the world: the one is Contempt of God, that men care not at all for him, but trample him vnder their feete, as much as in them lieth. True it is, that they be not able to impeach his maieſtie: Neuertheleſſe there is ſuch a diueliſh pride to be ſeene in men, that in ſteade of worſhipping God, and of ſubmitting themſelues vnto him, they could finde in their heart to throwe him vnder foote, and too triumph ouer him, and not ſuffer him to haue any kind of authoritie ouer 30 them. Thus ſee we a maladie that is ouer great & outrageous, and yet hath it beene in all tymes: that is too ſaye, that menne are ſo ouerheatheniſh, as they knowe not the reuerence, whiche they owe vntoo God. The othervice is ſuperſtition: whiche is, that vnder the ſhadowe of deuotion, menne gad here and there, too ſeeke after fooliſhe inuentions. And whereof commeth thys miſchiefe? Euen bycauſe God is not knowne rightly with that which is properly belonging vnto him: for were it wel vnderſtoode what his mightineſſe, iuſtice, & goodneſſe 40 are: it is certaine that men woulde not be caryed ſo away. For men forge to themſelues vndergoddes: that is too ſay, they forge Idolles in their owne heades: and aſſigne offices too them, as though they woulde deale out the vertues that pertayne vntoo God, and are in him alone, or as though they woulde put him too the ſpoyle, and euery one haue his ſhare and bootie of him. Nowe ye ſee why I ſayde, that we muſt be ſo much the more diligent to knowe God aright: namely to the ende hee bee not robbed of his honour, and that no man bereue him 50 of that which is his owne, and which reſteth onely in him. And howe may they doo that? I haue alreadie brieflye tolde you, howe they neede no more but onely too open theyr eyes: for God vttereth himſelfe after ſuche a ſort in the order of Nature, as wee are vtterly vnexcuſable, if wee yeelde him not that which is his. And this is that whiche Eliphas ſheweth heere. For hee beginneth to ſay, That Gods woorkes are great and vnable too bee ſearched out, and that hee doth wonderfull decdes without number. Here Eliphas taketh a generall ſentence, and afterwarde 60 ſpeciſyeth that thing by particular examples, whiche hee had ſpoken in a ſumme. This therefore is as a preface as if he ſhould in one worde foreſhew what hee ment to ſay in this wiſe: God doth exceeding great and incomprehenſible things, his doings are wonderfull and without ende. VVhen we vnderſtand that Gods workes are exceeding great and incomprehenſible: ſhall we not be forced to lift vp our mindes, and to perceyue that wee muſt not diſguiſe him, nor ſurmize any thing of him after our naturall reaſon, but that we muſt mount vp higher? It is certaine that we be ledde thervnto whether we will or no. Thus then wee ſee, what Eliphaſsis meaning is. VVhen men looke vnto Godwarde, they be not touched with ſuche a feare, nor with ſuch an humilitie as were requiſite. VVhat is the reaſon? It is bycauſe they thinke not on his workes. If Gods workes come in diſcourſe, euery man thinks himſelfe a competent Iudge too ſpeake his verdite vpon them: yea and wee will bee bolde ynough (or rather ouerbolde) too controll them. For if God woorke not after our faſhion, wee will bee full of grudging, and wee will ſay, wherefore did hee not this, and why went ſuch a matter ſo? VVhat is the cauſe of ſuche ouerboldneſſe, that men are ſo ſaucie with God, as to holde plea agaynſt him, and ſpecially as to make themſelues his Iudges? It is bycauſe they haue not conſidered how great and incomprehenſible his workes are. But if the workes of God be incomprehenſible: haue wee a meaſure that is great ynough to declare what is in them? VVhat is our witte? VVhen wee haue ſtretched it out to the vttermoſt length and breadth that may be: is it able too comprehende the hundreth part of Gods woorkes, and of his determination whiche is ſo highe as all of it is hidden from vs? VVe muſt go out of our ſelues, if wee minde but onely to taſte the wonderfull and infinite wiſedome that appeareth in Gods workes. Nowe if we muſt mount aboue all our owne wittes, too get but a little taſte of them: what ſhall become of vs when wee will incloze all, and when wee will knowe all that is in them too the vttermoſt? I pray you, can wee attaine therevntoo? VVe ſee then how men are worſe than mad when they be ſo preſumptuous as too deſyre to determine of Gods workes which are imcomprehenſible. For true it is that we cannot gage the bottome of Gods workes, too comprehende the reaſon of them: but yet God keepeth a good way too giue vs ſuch a knowledge of them, as he knoweth too bee for our behoofe. And ſo we note, that Gods workes are incomprehenſible in themſelues: that is to ſay, that if we wil ſearch out all that euer is in them by parcelmeale, we ſhall neuer be able to atteyne to the depth of them. Therefore wee muſt bee as it were whelmed vnder the ſayde greatneſſe, aſſuring our ſelues that if we take vpon vs too bee iudges of Gods workes, we ſhall find wherwith to ſtoppe our eies, bycauſe we cannot atteyne to the ſecrets that are in them. Furthermore when wee ſhall haue proceeded in ſuche humilitie, knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vs: let vs pray God too giue vs the ſpirite of wiſedome, that wee may iudge aright of hys woorkes: and then will hee graunt vs the grace too perceyue ſo much as is for our behoofe. Not that wee may diſcouer and decypher all that is in them, ſo as nothing ſhoulde bee vnknowne too vs, and all ſhoulde fall oute after oure [Page] imagination: No, God will holde vs ſhort of that, ſo as we ſhall not knowe but in part: but in the meane ſeaſon, the ſayde knowledge muſt ſuffyze vs, for as muche as nothing ſhall bee hidden from vs, that is good and conuenient too our welfare. And therefore let vs contente our ſelues herewith. For otherwiſe what an vnthankefulneſſe is it for vs too bee deſirous too enter ſo intoo Gods ſecretes, as to reade therein, and that wee woulde not haue any thing too eſcape vs, but are ſo fond and curious as to haue a deſire to make him ſubiect to our fond 10 braine. Thus we ſee the two poyntes that wee haue too marke heere. But if there be infinite wiſedome in thoſe workes of God which are the ſmalleſt and baſeſt: what is there in the greateſt ſort, and in ſuch as ſurmount all our capacitie? Specially when the cace concerneth our redemption, and when it concerneth Gods ſealing vp of the recorde of our adoption in vs by hys holy Spirite: it is a matter that ſurmounteth the common order of nature. Chiefly when it is ſayd that he hath chozen vs, before the worlde was made, and that hee hath chozen vs, not all in 20 generall, but ſo many as hee thought good, and that hee hath forſaken the reſt: do [...] wee not ſee ſecretes that are too highe for vs? VVhat is to be done then? Let vs aſſure our ſelues we be tootoo vnexcuſable, if in this behalfe we walk not with feare and wareneſſe, conſidering that theſe are things incomprehenſible: and if we thinke to attaine ſo high, our deſire to ſtye vp after that maner aboue the skyes, hauing no wings, will make vs breake our neckes. Moreouer, when we haue giuen the glory vnto God, and confeſſed not onely with mouth, but alſo in very deede,30 that his workes are incomprehenſible, and as a bottomleſſe pitte to ſwallow vp all our vnderſtanding: let vs not ceaſſe to pray him too make vs perceyuc them, ſo farre foorth as he knoweth them meete for our capacitie: and therewithall let vs alſo ſearche that which is ſhewed vs in the holy Scripture. For God will not haue vs negligent: it is not for vs to ſay with the Papiſtes, O wee muſte not bee inquiſitiue of Gods ſecretes. For why then was the holy Scripture giuen vs? Gods will is, that euery man ſhoulde ſeeke after him: but yet therewithall, his wyll 40 is alſo, that men ſhoulde holde the waye which hee ſheweth them: that is to wit, that they ſhould with al humilitie, follow that which is conteyned in the holy ſcripture. Nowe when wee haue learned that which God teacheth vs in his ſchole, let vs hold vs to it: and if there come any toy in our head to the contrarie: ſo as our harts be tickled to ſeeke for more than is meete for vs to know: let vs beware that we haue the wiſdome & modeſty to ſay: Poore creature, is it meete that thou ſhouldeſt preſume to haue a larger inſtruction, thā that which God giues thee in the 50 holy ſcripture? So then let vs wey well this ſaying, to the end we may hold our ſelues in ſuch ſobrietie, as we iudge not raſhly of Gods workes. For by and by it is ſayd, That God is he which doth wonderfull deedes without end. VVhereas Gods wor [...] are called wonderful, or ſecret (for ſo the worde importeth:) it is to bring vs to the reuerencing of thē. For Gods meening is not, that our knowing of ſuch greatneſſe in his works, ſhoulde be to aſtoniſh vs, and to driue vs further off from him: but contrarywiſe to draw vs to ſuch a reuerence, as we ſhoulde honor him, ſaying:60 Lorde howe mightie art thou? Lorde howe great is thy power, thy goodneſſe, thy iuſtice, and thy wiſdome? Vndoubtedly Dauid knew wel the infinit greatneſſe of gods workes: and yet notwithſtanding hee ceaſſeth not to ſay, Lorde thy works are full of wiſdome and rightuouſneſſe. He knew well what we haue to conſider of Gods works: and yet hee honoured them neuertheleſſe. Let vs learne then too conceyue ſuche a greatneſſe of Gods workes, as might make vs dull, lyke brute beaſtes, ſo as we ſhould not knowe where to become, nor take any inſtruction of good learning by them: but ſo too conceyue of it, as the ſame may ſerue to repreſſe vs, that our wits be not ouerwandring, and that wee play not horſes that are broken looſe, and ſo take libertie (as I haue tolde you) to ſay, I will know how this and this cōmeth to paſſe. Not ſo: but let vs be modeſt. For our true wiſedome is to be ignorant in the things that God will haue hidden frō vs. Thus we ſee how we muſt prepare our ſelues to lowlineſſe & modeſtie. And furthermore let vs vnderſtand ther withall that we muſt reuerence the workes of God. And howe? To comprehende the infinite wiſedome, rightuouſneſſe, and power that is conteyned in thē, according to our ſmal capacitie, aſſuring our ſelues that God doth not any thing without reaſon, no not although the ſame be not knowne vnto vs at the firſt daſh. For God doth not alwayes vtter a preſent reaſon in his workes, ſo as mē may perceiue thē: and againe, the ſayd wiſdome is ſo deepe, as it is named a bottomleſſe pit. Therefore let vs learne to reuerēce gods works, although we perceiue not euermore the cauſe why hee worketh ſo. VVee ſee well then in what wiſe Gods workes are wonderfull. And hee ſayth expreſſely, that they haue none ende. VVhereby men are yet better humbled. For it wee chaunce to come to the full vnderſtanding of ſome one thing: O it ſeemeth to vs that nothing can go beyonde vs: we be ſo cunning, that all queſtions whiche can be propounded vnto vs ſhall bee aſſoiled out of hand. But put the cace we be able to iudge of Gods workes, as of two or of three, or of a hundred: VVhat is that? It is right nought. And why ſo? For they are without number. But (as I haue ſayd alreadie) the leaſt of Gods workes is ynough to ouerwhelme vs: and what then ſhall become of vs, whē we come to the ſayd bottomleſſe depth whereof there is none ende? Lo howe it behoueth vs to wey well that which is ſpoken heere generally in way of preface, to make vs to enter into better conſideration of all Gods workes than we are wont to do, that we may yeeld the honor vnto his Maieſtie which is due to him. But (as I haue touched heeretofore) after that Eliphas hath ſpoken ſo in generall, he ſpeaketh particularly alſo, ſaying: That God giueth raine vpon the earth, and maketh the waters to guſh downe the ſtreetes. This ſeemeth to bee nothing to the purpoſe. For the matter in hand, is only that men may perceiue thēſelues to be rightly puniſhed, and that if God handle thē after his own wil, they muſt not ſtand pleading againſt him, for they ſhall gaine nothing by ſo doing, but muſt of neceſsitie be ouercome. And why thē is mention made here of the rayne? This ſhould ſeeme to be a bymatter. But we muſt marke, that when we bee put in mynde of the cōmon order which God kepeth in gouerniug his creatures: it is to the end that we ſhould apply it al wholy to our owne vſe. For when we haue run vp and downe, & trauerſed frō one ſide to another, we muſt enter into our [Page] ſelues, we muſt waken vp our wits, and we muſt apply all this doctrine too ſuch vſe as I haue ſpoken of, which is, that we may honour God as he deſerueth. Thus ye ſee why here is mention made of the raine. And no doubt, but that vnder one particular, Eliphas cōprehendeth them all, as if he ſhould ſay: VVe not onely ſee that God hath created all things, and that there is ſuch workmanſhip in the skies & in the earth, as al they that think vpon it muſt needes be aſtonied at it: but alſo we ſee howe he guideth and diſpoſeth all things, giueth raine and winde, and ſendeth 10 the cōtrarie alſo when he liſteth. And thus much cō cerning this ſaying of Eliphas. Furthermore let vs marke, how it is not ynough to yeelde vnto God this honor and ſoueraintie too diſpoſe of all his creatures [at his owne pleaſure] but we muſt alſo conſider the ende wherefore▪ VVhich is, that we ſhuld lern therby to ſubmit our ſelues vnto him, & to acknowlege him for our father & maſter. See whereat the holy Scripture amed: but we fayle therof in two poynts. For firſt and formoſt we regarde not God: whether he raine, or whether he make fayre weather. we 20 ſhet our eyes. True it is that wee bee glad if rayne come when it may ſerue our turne: but in the meane while we paſſe not to knowe how it is of Gods ſending: our minds are ſo tyed to the earth, as they cannot mount vp thither. Alſo when wee haue faire weather, ſo as we ſee the ſunne, and are glad of his ſhining: yet notwithſtāding we cōſider not how it is god that hath kindled ſuch a Creſſet to giue vs light. Thus haue we no regarde at all of God, whiche is a verye great and ouer beaſtly vice. But let vs put the cace that God come into our thought: yet is not that all.30 For there are many that ſhould ſay, God bee prayſed for this faire weather, but in the meane while they forget all this, they neuer remēber to ſay, It is God that giueth vs this faire weather to ſhewe himſelfe a father towardes vs. Therfore it becōmeth vs to be like minded vnto him, and behaue our ſelues as his true children, and therwithall to bethinke ourſelues thus: behold how all Gods creatures obey him, & yet what obedience hath he at our hād? Vndoubtedly when we beholde the order of nature: it muſt lead vs to a certen fear of god, & to the preſent taſting of 40 his goodneſſe, to the end we may be giuē vp vnto him, & wholly dedicated to his obedience. Lo in what maner we muſt practize the ſayde leſſon which Eliphas ſheweth vs heere: that is to witte, when God ſendeth rayne, and maketh the water too runne guſhing thorough the ſtreetes. VVe ſee alſo after what maner the holy ſcripture ſpeketh therof. And I haue tolde you already, how it is good wiſdome to know to what end & intēt the holy▪ ghoſt ſetteth down theſe things vnto vs: which is, that thereby we may lerne to feare & to honor our God, & to know what maner 50 of authoritie it is that wee graunt vnto him, and what maner of ſoueraintie he hath ouer vs: & therevpon come to the iuſtice alſo, too humble our ſelues vnder the ſame. True it is that Eliphas misbehaueth himſelfe in applying this thing too the perſon of Iob: neuertheleſſe (as I haue ſaid heretofore) the doctrine is good, & of the holy ghoſt, & we muſt not receiue it as the doctrine of a mortal mā, but we muſt ſay that the ſpirit of god ſpake in him: & therefore no more remaineth for vs to do, but to haue the ſaid wiſdome and diſcretion of knowing how to profite our ſelues in time and place, and by that which is ſhewed vs heere. Then let vs not be like Eliphas, who wreſteth all things to the perſon of Iob. But when we haue receyued this generall doctrine, and confeſſed the ſame to be true: let euery one of vs arme himſelfe with it accordingly. Now then we ſee in effect what is ſhewed vs heere: that is to wit, that all the inconueniences wherevnto our life is ſubiect, muſt be fathered vpon our ſinnes, and that wee muſte not blame neither heauen nor earth, nor any other creatures if we proſper not as wee woulde wiſhe: but euery one of vs muſt condemne himſelfe, and conſider howe we haue the wood within vs, which is the fewell that kindleth the fire of Gods wrath: and that forſomuche as wee bee giuen to euill, euen from our byrth, we muſt not maruell though wee bee ſubiect to ſo many miſeries and neceſsities. So then, if we be troubled in dyuers maners, let vs not blame God for it, but let vs haue an eie to the welſpring: that is to wit, that our ſinnes are the cauſe of all the inconueniences which wee endure in this world. Let vs take heede therefore that we plead not any more agaynſt him as we haue bin wont to do: but rather let vs yeelde our ſelues giltie, and let vs knowe that he is rightuous in puniſhing vs, to the intēt we may learne to feare and honor him in all humbleneſſe as becommeth vs. Thus ye ſee what we haue to remember vpō this text, wayting till the reſidue may be layde foorth more fully.

Nowe let vs caſt our ſelues downe in the preſence of our good God, with acknowledgement of our offences, beſeeching him too make vs knowe them better than we haue done: and aboue all things to holde vs in ſuch awe vnder his Maieſtie, as wee maye bee touched too the quicke, and bee no more ſo dull as wee haue beene heretofore: but may knowe after what maner wee ought too iudge of all his workes, and therewithall haue an eye too that which is in them, according as hee ſheweth it vntoo vs by his worde, too the intent that wee humbling oure ſelues vnder the greatneſſe of his Maieſtie, maye deſyre nothing but too glorifie his name in all poynts, not onely with our mouth, but alſo in verye deede: and ſhewe that hee is well worthie too reigne ouer vs, and that all things both great and ſmall ought to humble themſelues vnto him and to honour him. That it may pleaſe him too graunt this grace, not onely too vs, but alſo to all people and Nations of the earth. &c.

The twentith Sermon, which is the fourth vpon the fifth Chapter.

11 It is in him too exalt the deſpyſed, and [to bring] them to ſafetie vvhich are vexed at the heart.

12 Hee diſappoynteth the thoughtes of the vvicked, in ſuch vviſe as their handes do not the thing that they enterpriſe.

13 Hee ouertaketh the vviſe in their ovvne vvilyneſſe, and diſappoynteth the determination of the craftie.

[Page]14 So as at noonetyde they vvalke in darkeneſſe, and grope about them in the▪ rode day light as in the night.

15 He plucketh avvay the oppreſſed from the ſvvord, from the mouth, and from the hand of them that are too ſtrong.

16 So is there hope for heereafter for the oppreſſed, and the mouthe of vvickedneſſe ſhall be ſtopped out.

WHere as it is ſayde heere, that God exalteth ſuche as are despiſed: it is a ſentence well worthy to bee borne 10 in minde. For heereby we be warned too repayre vnto him when wee ſee our ſelues ſo oppreſſed by the proude, as it ſeemeth that we ſhall bee vtterly ouerwhelmed: ſpecially foraſmuche as it is, ſayde that God plucketh him backe too ſafetie, which is vexed at the hart. If wee bee ſo tormented with aduerſities, as wee be in extreme anguiſhe: let vs learne to call vpon our God, ſith he chalengeth it as his office to ſaue thoſe that are in ſuch diſtreſſe as they are able too indure 20 no more. True it is that God can giue his ſeruaunts ſuch proſperitie, as they ſhall neuer be diſquieted: but he hath rightfull reaſon to moue him not to doe it. For wee ſee the pryde that is in mans nature, and although it appeare not fully, yet is the ſeede of it hidden there. God therefore muſt remedie it: and the meane thereof is to tame vs by affliction. Surely wee ſhall ſee diuers that will ſuffer many aduerſities, and yet for all that bee neuer the more humbled. For like as a reſtie iade will ſuffer himſelfe to bee beaten, and his bellye to bee ripte, rather than 30 hee will obey: ſo is it with them that are ſtubborne too the vttermoſt. But when it pleaſeth God too tame men, he maketh the afflictions to bee of force whiche hee ſendeth too them, ſo as they ſerue for medicines too purge them of the ſayde pryde and preſumptuouſneſſe, whereout of they could not otherwiſe drawe themſelues. VVee ſee then howe it is not without cauſe that God dothe ſo exerciſe his children, as euen too ſuffer them too bee deſpized too the worldwarde, and too bee ſcorned, and too bee quite and cleane without authoritie or credite,40 and (to bee ſhorte) too ſeeme too bee vtterly forſaken of him. VVhy then doth hee ſo? Bycauſe they haue neede to bee in ſuch aſchole. VVherefore ſendeth hee them ſo many aduerſities, that they are fayne to ſighe and grone, and wote not on whiche ſide too turne them? It is too make them too call vpon him, and too flee vnto him for refuge. VVee ſee then howe that by theſe afflictions wee bee taught, firſt to knowe ourſelues, that we preſume not any thing of our ſelues, nor bee puffed vp with pryde and ſtatelyneſſe: and ſecondly not too take too muche 50 pleaſure in oure owne luſtes, but rather too forſake all worldly thinges, and finally to call vpon God, whiche is the principalleſt pointe of all. For as long as men bee at their eaſe, although they dare not ſay, that they can goe beyond God: yet by their doings they ſhewe themſelues ſo ſotted, as they haue no minde too call vpon God, nor to commende them ſelues vnto him. Yee ſee then why God ſuffreth his ſeruauntes to bee afflicted in ſuche wiſe, yea euen as to bee pinched with anguiſhe of hearte, that they wote not where to become any more. Therefore let 60 vs beare this doctrine well in mynde, conſidering [...]hat it is ſo muche for our profite: and furthermore aboue all, let vs aduiſe oure ſelues too practize it at oure neede. VVhenſoeuer wee ſhall bee oppreſſed by men, and when it ſhall ſeeme that wee muſt needes periſhe: ſeeing it is declared heere howe it is Gods office to lifte vppe them that are ſo oppreſſed, and to recomforte them that are ſo in ſorrowe: let vs not doubte but hee will performe his promiſe: for hee hath not forgotten his nature: wee ſhal certeinely finde that hee will ſhewe himſelfe to bee the ſame which hee was at the beginning. And heere wee ſee alſo wherefore hee abaceth ſuche as are aduaunced too ſome dignitie or honour. VVhen ſome man beholdeth ſuche backtumblings, he thinkes it to bee but the wheele of fortune: the wicked ſorte grudge that God ſhoulde play ſo with men as with a ball: but this happeneth by reaſon of the vnthankfulneſſe of ſuche as are in hyghe eſtate. For they forget from whence their welfare commeth, and therevpon they bee ſo ſotted with their greatneſſe, that they wexe ſtoute againſte God, and dyuers wayes fall too outrage, and therefore God is fayne too abate ſuche manner of pryde. And ſo wee ſee the cauſe that maketh God too pull downe thoſe whome hee had exalted afore: namely (I ſay) bycauſe they can not keepe themſelues within the boundes of modeſtie, nor giue the glorie vnto God, nor know what they are of themſelues, and contrariwyſe the honour that God hathe doone vnto them, but forget themſelues, and aduaunce themſelues without meaſure. And therefore God is fayne to ſhewe them howe [...]bey bee nothing, and that they doe but beguyle them ſelues by their pryde. And therefore let them that are aduaunced too hyghe eſtate, beware that they walke in the feare of God, and in carefulneſſe. Moreouer, ſuche as are bace and deſpyzed, haue inough wherewith too comforte themſelues (as I haue ſayde) in that they haue this promiſe, that it belongeth too God too giue helpe to ſuche as are in diſtreſſe. Lo what wee haue to marke. And although this bee not done alwayes apparantly to the eye: yet notwithſtanding ſuche as are ſorrowfull at the heart aright, (that is to ſaye, whiche are ſo caſte downe as they flee vnto God, and ſeeke no reliefe but at his hande) ſhall feele the operation of his doctrine, And certeſſe all of vs in generall doe finde by experience, that God lifteth vp them that are deſpyzed: for what are wee by nature? In what plight dothe God finde vs when hee adopteth vs to bee his children: are wee not plunged in all filthyneſſe and infection? And not onely ſo: but alſo he is fayne to drawe vs out of the gulfe of Hell. By reaſon whereof it may well bee ſayde, that doubtleſſe of nature wee bee curſed caytifes, we bring nothing with vs but the image of deathe, there is nothing in vs but ſinne. and ſpecially (as it is ſayde in Ezechiell) wee bee lyke a chylde that is newely come out of the wombe of his mother, yea euen of a mother that is full of corruption, inſomuche as beſides the other myſeries wherein hee is [Page] wrapped, he hath alſo all maner of filthineſſe, gore bloud, and all maner of vncleanneſſe, as the Prophete ſpeaketh there. VVee ſee then what our ſtate is till God haue made vs cleane. And ſo ſeeing that euerie one of vs alreadie knoweth in him ſelfe, and in his owne behalfe, howe God hath exalted vs, calling vs to the hope of the kingdome of heauen and of eternall lyfe, yea and that he hath plucked vs euen out of the bottomleſſe pit of death, and clenzed vs from our ſo ſtinking filthineſſe: haue wee not cauſe too hope for the like heereafter? And therefore 10 aboue all things, when wee bee in ſuche diſtreſſe, as wee can beare no more: let vs then put vp our ſute vnto him, that it maye pleaſe him too ſuccour vs, and too haue pitie of vs. VVee ſee then howe God regardeth ſuche as bee as it were the ofcaſtes of the worlde, too the ende too ſuccour them. For it followeth immediatly, that hee breaketh the determinations of the wicked, too the ende that their handes ſhoulde not accomplyſhe anye of their enterpriſes. VVee ſee here yet one comfort more, whiche it behoueth vs to marke well, that wee may bee pacient in this world,20 notwithſtanding that our enemies aſſayle vs on all ſides. True it is that God ſpareth vs ſometimes, and that hee ſheweth not open warre againſte vs, and that the wicked haue not alwayrs the power too perſecute vs, but are otherwiſe letted, or elſe God dothe after a ſorte brydle their rage, in ſo muche that wee haue not alwayes open warre with them. But yet it is impoſsible that Gods children ſhould liue in this world, and not bee in many perils continually. And why ſo? for they muſt walke in ſimplicitie. True it is that they ought to bee wiſe, and our Lord 30 hath giuen them ſo muche wiſedome as is requiſitc for them. But howe ſo euer the worlde goe, they muſt not maynteine them ſelues by crafte and wylineſſe, nor by wicked practizes. Althoughe they bee among wolues, yet muſt they bee as Lambes and ſheepe: and although they bee among Foxes, yet muſt they continue as Doues, and they muſte keepe ſtill the ſame ſimplicitie whiche God commaundeth them. VVee ſee howe the worlde is fraught with naughtineſſe: in ſo muche that if yee fynde a right honeſt man, it is (as they ſaye) a verie fyne ſeede 40 and rare [too bee met withall.] Nowe then, if God ſhoulde not worke too diſappointe the purpoſes of the wicked, what ſhoulde become of vs? ſhould wee not periſhe an hundreth times adaye? So then wee ſee heere a texte whereof wee muſte make our owne profite: which is, that God watcheth from out of Heauen, too diſappointe the enterprizes and practizes whiche the wicked ſorte doe contriue againſte vs. For firſte and formoſte it will bee a temptation to vs when wee ſee oure ſelues watched and wayted vpon, and nothing elſe ſought but 50 too catche vs at auauntage, and too winde aboute vs: I ſaye, it will bee a tempting of vs too doe the like, [and to ſaye in our ſelues] I haue too doe with a ſuttle Foxe, and therefore I muſte bee faine to keepe good watche. And howe? that is to wit, againſt him that is wylye and double wyly, as they ſay in the prouerbe. Beholde howe wee bee giuen to decline vnto euill, and to make two Diuels for one (as the prouerbe ſayeth) when wee bee ſo aſſayled by the naughtineſſe of men. But there is no waye too holde vs in obedience vnto God, and too make vs too 60 walke on in ſimplicitie and ſoundneſſe, but by acknowledging GOD too bee oure buckler, and that hee will prouide well inough for all miſcheeues that are prepared againſt vs. True it is that wee ought to defende oure ſelues: yea verily ſo farre ſorth as God giueth leaue: that is to witte, ſo wee ſteppe not aſide from the vprightneſſe which hee commaundeth, and that howe ſo euer the caſe ſtandeth, wee vſe not any guile, nor practize anye thing that is vnlawfull for vs to doe. VVhen wee proceede after this manner: lette vs aſſure oure ſelues that God will well inough finde meanes, to diſpatche all the enterpriſes of ſuche as thinke to catche vs as it were in a pitfall by their craftineſſe. God then will prouide in ſuche wiſe, as he knoweth to bee profitable for vs. And furthemore there is nothing ſpoken heere, which wee finde not daily by experience. For if the children of God bee at anye time deceyued: they knowe that if God hilde them not vnder his protection, to ſaue them from the ſnares and ginnes of ſuche as ſeeke nothing but to wynde aboute them, they ſhould bee ouertaken at euery blowe, not only in ſome ſmall things, but alſo in all their whole life: we ſee this well inough. So then, ſeeing wee haue ſuche a proofe of this doctrine, we ought to be the better confirmed thereby. As howe? VVhen any man hath an eye to him ſelfe: wee haue skill inough to ſay, that there is nothing but naughtineſſe in the worlde, ſo as a man can not tell whome he may truſt. On whiche ſide ſo euer a man turneth himſelfe, hee is in daunger to be deceiued: we be come to ſuch a confuſion, as there is no faithe nor truſtineſſe, nother in kinſfolke, nor in friendes. VVell then, ſith that euerye man maketh ſuche complaint, if wee bee not beguiled, let vs marke well how it is God that defendeth vs. For it is likely that wee ſhould bee beguiled at euerie blowe: and what would become of vs then, if God ſhould not remedie it? Therefore let euery man acknowledge that he is preſerued by the hand of God, and that it is not without cauſe that God hath auouched it to be his office, to make the deuiſes of the wicked to vaniſh away, to the ende they ſhould not execute their attemptes. True it is that although God giueth the wicked men ſtrength too execute their deuices: yet hee is well able to preuent all their practizes, and too ouerthrowe them euerychone: for (as hee ſayth anone after) hee ouertaketh the wyſe in their owne wylyneſſe. Sometimes God blyndeth them that weene them ſelues too bee verye ſuttle and cunning, ſo as hee maketh them to bee naked. Lo heere one waye whiche hee hath to ſaue thoſe that are his. But albeit that hee let the wicked men runne vpon the brydle, albeit that they haue manye deuiſes, and albeit that it ſeeme impoſsible that wee ſhould by any meanes eſcape their handes: yet notwythſtanding euen when GOD ſhall haue gyuen them ſuche libertie, a manne ſhall ſee in the ende, that all this geere ſhall vaniſhe awaye, and that when they bee euen at the pointe too ſet all their practizes abroche, and too ſaye, wee ſee what wee haue too doe, yee ſee howe wee muſte proceede: euen then all their deuiſes ſhall waſhe away. Therefore when they ſhall haue ſet all thinges in a readineſſe, and when they ſhall haue concluded vppon their matters, ſo as there is no likelyhoode but their deuiſes ſhall come too effecte: God will mocke them, and a man woulde wonder too ſee howe all thinges ſhall fall out cleane contrarie too [Page] that whiche they imagined. True it is that we ſhall not perceiue howe this is doone: and that is, to the intent we ſhould knowe howe God worketh after a wonderfull faſhion, and therefore that his gracious goodneſſe muſte needes appeere the better thereby towardes vs. So then let vs marke well what is ſayde heere in effecte: namely that God ſuffreth the wicked to haue ſtore of wiles and ſuttle deuiſes, ſo as it maye ſeeme that they ſhall vtterly ouerthrowe the whole Church: or elſe that if they go about to oppreſſe ſome one man, or two, or three, it is likely 10 that they can not by any meanes bee reſiſted. VVhat is to bee doone in this cace? VVee muſt flee to our God to ſay, well Lord, it is true we ſee our enemies haue ſtore of guyles: if the matter come to incountering with them by ſuttle ſhiftes and pollicies, wee ſhall bee farre ouermatched, and vtterly vndoone. But what for that? Now commeth thy turne to daſhe al their deuiſes, and to make them flee awaye in the ayre, ſo as they maye not haue any power in their hande to put them in execution. Beholde howe wee muſte haue recourſe vnto God, and ſticke to 20 the promiſes whiche hee hath made vs heere. Therefore when God ſhall haue ſuffred the wicked ſorte to debate what they liſte in their myndes, and to vndertake this or that: he is able to holde their handes tyed welinough. It maye bee that hee will giue them leaue to raunge farre inoughe: but yet therewithall when it commeth too the poynte of accompliſhing the thing whiche they had debated, they ſhall bee diſappoynted, and their handes ſhall bee tyed: and when they beleeue that they haue all thinges at commaundemente, they ſhall bee deſtitute of all 30 counſell and aduiſement, yea and of all force and power, for ſo muche as God hath prouided for the matter after an incomprehenſible maner. Thus muche as concerning this ſtrayne. But Eliphas proceedeth yet further, ſaying, that God ouertaketh the wyſe in theyr owne wylyneſſe, and that the determination of the wycked is defeated, yea euen in ſuche wyſe as they ſtumble in the open lyghte, as in the darke, and grope aboute them at noone dayes as in the nyghte. Heere Eliphas not onely declareth that God will not ſuffer the wicked to accomplyſhe that whiche they had 40 conceyued in their heartes: but alſo addeth, that God ouertaketh them in their owne wyles, and in ſuche wyſe ouerthwarteth their deuiſes, as they bee berefte of their wittes, and wote no more what too doe than little babes, ſo as their practizes become altogither laughingſtockes. But wee muſte marke well theſe two thinges. For (as I haue ſayde heeretofore) if wee ſee that God diſappoynte not oure enemies of their pollicies, and that on oure ſide wee haue no greate aduice, ſo as by all lykelyhoode wee ſhall not miſſe too bee oppreſſed: yee ſhall ſee vs ouertaken 50 with diſpayre, bycauſe that too oure ſeeming, if God meant too ayde vs, hee woulde put forthe himſelfe, and not make ſo long tarying. Therefore if hee make delay, we are aſtonied and afraide. But it is meete that wee ſhould be pacient, though God reſiſt not the wicked when they confederate themſelues in ſuche wiſe againſte vs, but rather giueth them leaue too debate vpon the matter. And wherefore? For hee will come in due time too deliuer vs out of their handes, notwithſtanding that they beleeue certeinly to bring their attemptes aboute to oure 60 vtter ouerthrowe. And yet neuertheleſſe ſometymes God tarrieth not ſo long, but pittieth ou [...]e feebleneſſe: and when hee ſeeth vs in daunger too bee ſhaken, he preuenteth the matter, and maketh haſt to ſuccour vs. And howe is that? Beholde, oure enemies are ouerſuttle and polytike, and moreouer they bee ſo practyzed as a man woulde ſuppoſe that all the ſuttle ſhiftes of the whole worlde hadde paſſed throughe their handes: and good cauſe haue wee too bee afrayde, when wee ſee they haue made tryall of ſuche manner of pollycies. But what for that? God is able too ſotte them in ſuche ſorte, as they ſhall become as beaſtes: that whereas they were thought to haue bene as handeſome men as coulde bee, they become like little babes, in ſo muche that it is a wonder too ſee them conſulte of thinges, wherein there is neyther ryme nor reaſon as they ſay. And howe commeth this too paſſe, GOD can well skill howe too ſende them the ſpirite of drunkenneſſe, ſo as they ſhall ſtagger and reele without drinking anye drop of wyne, according as hee declareth by his Prophetes. Lyke as hee is the gyuer of witte and diſcretion too ſuche as are filie Idiotes: ſo contrariwyſe hee knoweth howe too blynde the vnderſtanding of ſuche as thinke them ſelues too ſee farre afore them, in ſo muche that euen at hyghe noonetide they doe nothing but grope lyke poore ſilye blinde ſoules. VVe ſee then what Eliphas ment to ſhewe heere. And this doctrine extendeth it ſelfe verye farre. For thereby we be taught, that when we ſee our enemies practize all that is poſsible againſte vs: wee may ſet light by them, aſſuring ourſelues that oure God will make all their attemptes vayne, according as wee ſee howe the Prophete Eſaye ſpeaketh of them in two ſentences. Goe youre waye (ſayeth hee) take counſell togyther: yet ſhall it come too nothing. And why? The Lorde will diſappoynt it euerywhit. Go your way (ſayth he) to make your great deliberations, gather your ſelues togyther, and yet muſte all of it be diſappointed. And why ſo? for God holdeth his counſell in heauen, and will make all your naughtineſſe and ſuttleties too bee turned backe, yee ſhall winne nothing againſte him. Beholde alſo the gret force that was prepared againſt the Citie of Hieruſalem: the poore king Ezechias is come to vtter extremitie, in ſo much that he made no countenaunce to withſtande his enemie, but when he ſawe himſelfe vnable to match him, he mynded to purchaſe peace for money, and therevpon ſpoyled himſelfe of all his ſubſtance, and was contented that the temple of God ſhould be fleeced, ſo as there was not left the value of one dodkin in the Citie of Hieruſalem, and his palace was quite emptie of all riches. Behold here a poore king, who refuſeth not to paye what ranſome ſoeuer a man would aske, ſo he might ſcape from the Lyons mouth. It was verye likely then that they ſhoulde haue bene vtterly vndone. But herevpon God ſendeth his prophet, who mocketh his enemies, Go to, lay your heads togither, and deuiſe yee what yee can, yet ſhall yee bring none of your enterpriſes to paſſe. And whyſo? for the lord ſetteth himſelfe againſt all your practizes, to maineteyne his people and his Churche. Thus you ſee why I haue ſayde, that it behoueth vs to take heede that wee put this leſſon in vre. Therefore when wee bee come to the point that wee knowe not whither there be any way out for vs or no, yea euen that it ſeemeth we be vtterly vndoone alreadie: [Page] let vs flee to the goodneſſe of God, who will eaſily finde meanes vnknowne to vs. But aboue all things, when ſoeuer we ſee that the wicked perſecute vs for the quarel of the Goſpell, let vs not doubt at all but God will vtter his power after a ſpeciall maner in that behalfe. Like as in theſe dayes it is true that Gods enemies are full ynoughe of ſuttle deuiſes: and they haue a mayſter (that it is to wit the diuell) which hath his ſhoppe well furniſhed with ſuch ſtuffe. If the Pope and all his adherents haue not wyles ynow in them, the diuell will forge ynow for them. And 10 ſtill we ſee that all the miſcheeuous practizes that can be, are on their ſide: we ſee how thoſe whom men thinke to be of greateſt skill, are there kept in wages to blaſpheme God, to ſlaunder the doctrine of truthe, and to make vs be hated of all the worlde: and finally they buy and ſell vs on all ſides, to the intent wee ſhould come to vtter decay. VVhen all theſe things aforeſayd come before our eyes: what haue we elſe to do, but to wayte with pacience, ſpecially ſeing we be ſure that God can well tell how to hold their hande faſt tyed, and that when they haue ſought all 20 the corners of their wits, and prolled aboute the whole earthe, yea and mounted aboue the clouds, God will not ſuffer them to put any thing in execution, and furthermore that hee is well able to make thoſe men dullardes, which take themſelues to be very politike and wiſe men: I ſay he will make them ſo dull, as that euen the little children ſhall laugh at their beaſtlineſſe, according as we ſee in verye deede. For if wee marke how Gods truth is incountred now adayes by theſe clawebackes and by all the Popes vpholders, we ſhall ſee them ſo beſotted, as it were 30 not likely that men could come to ſuch doltiſhneſſe. Specially if a man marke thoſe which weene themſelues to be cunningeſt: it ſhould ſeeme that they be confederate with vs, and that wee haue giuen them wages to mocke Antichriſt their mayſter: they would faine pleaſure him, and they diſgrace him more and more. And for proofe hereof, if a man reade their bookes, he will ſay they ſpeake in fauour of vs: and for my part I knowe it to be ſo. VVhereof commeth this then? no doubt but God accompliſheth that thing in them which is ſpoken heere, and I knowe it 40 manifeſtly. So then ſeing that God ſheweth in very deed, how the thing which he hath ſpoken here is not in vaine: Let vs learne to ſtay ourſelues vpon him, not douting but he is able to ouerthrow al the practiſes and deuiſes of ſuch as take themſelues to be the cunningeſt, and that hee will make them to grope about them at hygh noone, as if they were blindfolded in the darke. And hee ſayeth expreſly, That God ouertaketh the wyſe in theyr wylyneſſe. VVhen Eliphas vſeth this worde wyſe: hee doth it after the maner of men, who glorifie themſelues in that behalfe. VViſdome 50 is the ſingular gift of God, and a good and cōmendable thing: and in good ſooth from whence cōmeth it but from the holy Ghoſt, who is the fountaine and welſpring thereof according alſo as the holie ſcripture ſheweth vs? And wee our ſelues alſo do knowe it to be ſo, if we be not to to vnthankfull. Seing then that wiſdome is ſo excellent a thing, can it be condemned? It is certein that all the wittineſſe and wylyneſſe whiche wee ſee in the wicked and in the enemies of God, deſerueth not to be called wiſdome. But what? For as muche as they boaſte of it, and are taken 60 to bee ſo to the worldwarde: Eliphas vſeth the ſame worde, according alſo as it is ouercommon to ſay, behold yonder goes a wyſe man. And what is ment by this wyſe man? In effect a very diueliſh creature. For if a man will bee taken for a wyſe man: hee muſt haue no loyaltie, no faythfulneſſe, no vpright dealing, no conſcience in him: hee muſt bee able to mocke the whole world, he muſt be able to aduaunce himſelfe, hee muſt haue many fayre colours to beguile and deceiue men withall. O this is a man full of wiſdome: and yet in the meane while he ſhall haue nothing in him but fraude and naughtineſſe, hee ſhall haue nothing in him but hypocryſie and diſsimulation. And if a man bee mynded to walke in ſimplicitie and vprightneſſe, and meneth not to do any man wrong: tuſh he ſhall be counted a dolt and an idiot, yea and although hee haue witte ynough in him, and that euen the wicked men themſelues are inforced to confeſſe it, in ſo much as they are faine to ſay, yee ſee how ſuch as man is wiſe ynough if he liſted to put foorth himſelfe: but he is to careleſſe and paſſeth for nothing but to welter in his owne eaſe without putting of himſelfe in hazard. Behold howe the world iudgeth of him. And why ſo? Bycauſe that ſuche a one giueth not himſelfe to craftineſſe and ſnatching as other men do. So then, forſomuch as the world hath this worde wiſdome in his mouth and vnhaloweth it, (for it is a holie thing howbeit faſly abuſed): yee ſee why Eliphas ſayeth, verie well, let vs put the cace that theſe wyles were wiſdome in deed, as they be termed, and as they be commonly taken to bee, howbeeit that they are not ſo, but I wyll graunt them that title: yet notwythſtanding God knoweth well ynough howe to diſappoint them in their owne naughtineſſe. For here it is ſhewed, that the ſayd wiſdome whereof the wicked vaunte them ſelues, is not worthye of ſo honorable a title. And wherfore? for when al is ſaid, it is but wylineſſe. Thus yee ſee what we haue to marke in this text. But nowe muſt we receiue warning to belowly, when we ſee God put himſelfe heere as principall partie againſt all ſuch as practyze any euill againſt their neybours, and ſeeke to winde about them by ſuttletie. VVhen wee ſee how God ſetteth himſelf againſt them in that behalfe, and ſheweth himſelfe, to bee the aduerſarie partie: I pray you ought we not to haue good hold of our ſelues, notwithſtanding that wee bee tempted to vſe crafte and ſuttletie, and therewithall haue witte inough to bring our matters about? As for example, it maye oftentimes happen, that God putteth good men into our handes, whome wee may beguile and leade about by the noze as the prouerb ſayth: verie well, when ſuch occaſions are offered, wee ought to haue good ſtay, conſidering howe God ſayeth, If yee vſe deceyte and guyle, you make not warre againſte men, [but againſt mee.] True it is that you maye eaſily beguyle a ſillie ſoule: but [in verie deede] your leueling is at me, therefore I will ſtep before you, and ſhewe you how it is mine office to daſh and diſappoint al the vngracious practizes that wicked folke take in hand. So then brag as much as you liſt of your owne wiſdome, for I will put you to confuſion, and euerye man ſhall laugh you to skorne. And wherefore? Bycauſe your enterpryſes are againſt me, and yee beare your ſelues in hande that ye bee able to compaſſe all things by your policies and wiles: but you ſhall fynde howe there is no wiſedome but in mee. furthermore aboue all, when the caſe ſtandeth vpon walking [Page] before God: let vs looke that we rid and clenze ourſelues from all hypocriſie: for the woorſt wylineſſe in the whole world, is when men woulde beguyle God not that they ſay they will doo it, nor that they vſe any ſuche language, but ſo it is that they haue it printed in their hart. And it is not without cauſe that the Prophet Eſaye ſayeth. VVo be to you that dig caues vnder the earth, as who ſhould ſay yee could hyde your ſelues in them: from whome? euen from God himſelfe. And this is ouerryfe now adayes. VVhat is to bee ſeene in all the worlde? for 10 firſt of al what is it that men doo thinke concerning God? There is not that man which thinketh not himſelfe ſuttle ynough to ſcape out of his hande. And this is the verye cauſe why the wicked and the deſpizers of God do run at royot, and beare themſelues in hande how it is but a beaſtlineſſe for vs to be afrayd of the iudgemēt to come. VVhen they ſee vs ſtande vpon the ſame, that is to wit, when they ſee vs exhort the people too feare the wrathe and vengeance of God, and [ſhew them] how it maye bee prepared for vs, they make a mocke at it, ſaying: O 20 ſee how theſe fellowes turmoyle themſelues in vayne: but yet let vs not ceaſe to make luſtie cheere: if we muſt needes come before God, well then the tyme is woorth the monie. Beholde the diueliſh blaſphemies whiche a man ſhall heare: and although they paſſe not out of theyr mouthes, yet are their harts full fraught with them. To be ſhort, we ſee vngodlineſſe too be ſo vnreaſonable and outrageous in theſe dayes, as it may well be ſayde that men do make their reckening to prouoke God to anger. Let vs lerne therfore on our ſide to walke in ſuch ſinglehartedneſſe,30 as God may not be compelled to lift vp hys hand, to execute his dreadfull power wherof mention is made heere: that is to wit, that we periſh not, ne be ouertaken in our owne wylineſſe. Thus we ſee what we haue to mark in this ſentence. And conſequently it is ſayd, that God delyuereth from the ſworde and from the hande of them that are too myghtie, and that hee whiche is afflicted ſhall haue hope hereafter, and that the mouth of wickedneſſe ſhall bee ſtopped. This is added further for the comfort of Gods children. For what elſe is our ſtate in this worlde than a tormenting 40 with many greefs, and a troubling with manye anguiſſhes and anoyances? VVe are then in a continuall battell. True it is that God ſpareth vs now and then, as I haue ſayd heretofore, bycauſe he ſeeth how we are weake and that if he ſhould gyue the bridle looce to Satan, and his mates, we ſhould be deuoured at the firſt chop. VVell then, our Lord keepeth vs as it were brooded vnder hys wings, and yet doth he ſuffer vs to be vexed and troubled and to haue many hartſores giuen vs. And wherefore. To the intent we ſhould be prouoked to deſire his help, and 50 alſo to the intent we ſhould learne to take heede to ourſelues, that we be not ſurpriſed by Satan: for there is no other cauſe of our decay but this negligence, whiche is, that we flee not vnto God in ſuch wiſe as we bee prouoked to call vpon him. Lo after what maner all of vs muſt be in this world that is to wit, we muſt be afflicted. And in very deede, the word that ſignifieth Poore or oppreſſed in thys place, ſignifyeth alſo well humbled or brought low. And why ſo? Bycauſe that pouertie is the true ſcholemiſtreſſe to bring men to meeldneſſe that they may not 60 be to highmynded in themſelues, nor haue the ſayd ouerhardineſſe and ſpirituall drunkenneſſe too aduenture too farre. But that they may walke according to their meaſure, aſſuring themſelues that if God did not ſuccour them euerie minute of an houre, they ſhoulde bee vtterly vndone. Thus yee ſee (I ſay) how Gods children muſt bee fayne to bee beſet rounde about with many afflictions in this world, if they purpoſe to be partakers of Gods kingdome hereafter. But we ſee little in this cace. For rich mē are commonly puffed vp with ſtatelineſſe, and ſo dazeled in their pompes and pleaſures, as it is a verye harde matter to make them humble. True it is that whenſoeuer it pleaſeth God, hee can ſaue the ryche and great ones as well as the pooreſt and moſte deſpyzed. But that is by brydling them, and by laying ſuch afflictions vpon them, as they may bee poore, I meane euen in the midſt of their ryches, and that they may know howe their ſtate is miſerable, and thereby be conſtreined to ſeeke God, and too hang wholly vpon him. Thus yee ſee in what plight God ſetteth vs at the firſt. But afterwarde it is ſayde that hee plucketh vs backe from the ſword, and that he deliuereth vs from the throte and from the hand of him that is ouermightie. At a woord, it is not Gods will that his faithfull ones ſhould be mainteined by ordinarie meanes, nor that they ſhould alwayes haue armies in a redineſſe to reuenge themſelues when they bee aſſayled by their enimies, nor that they ſhoulde haue great fortifications, nor that they ſhould bee ſtrongly alyed, and ſuch other things: no, they ſhalbe vnprouided of all ſuch geere as to the worldward: or elſe if they haue them, it ſhall not be to barre their enimies from beeing to ſtrong and to mightie for them, ſo as they ſhould not bee able to ſtande againſte them by that meanes. VVee ſee then that wee muſt not bee mainteined by worldly meanes. But whenſoeuer we bee hemmed in by ſuch as are myghtier than wee, which ſeeke nothyng elſe but to ouerwhelme vs: if we be reſcowed from them, it is to the end we ſhould know, how it is God that defē deth vs, and which preſerueth vs vnder his protection, & that wee bee as it were brooded vnder his wings in ſuch ſort as he ſuffereth not the wicked to worke their malice vpon vs as they fayne would, and as they be readie to do, were it not that they be letted from aboue. Thus yee ſee what we haue to marke. And in deede wee ſee a ſufficient cleere mirrour of it in theſe dayes. For howe goeth the worlde with vs? It ſeemeth that Gods enimies who are ſtarke mad at his Churche, ſhoulde eate vs vp wyth one grayne of Salte as the prouerb ſayth. If a man make compariſon of power, alas what power is there on our ſyde? VVee are as one little flocke of ſheepe, and they are not only one heard of woolues, but as an infinite number of woolues. The whole world is full of ſuch as could fynd in their hearts to eate the verie bowels of vs. And they are not ſatiſfyed with putting of vs to ſingle death: but there is ſuche crueltie among them, as a man may well perceiue it to be altogither helliſh. Seing then that the power is ſo great, I meane of them whiche ſeeke nothing but to deſtroye vs and to make cleane riddance of vs: and yet neuertheleſſe that wee continue ſtyll [for all that they can do:] if it be our chaunce to liue but one day, yet is it wel ſeene thereby, that God executeth his office whiche is ſpoken of here, that is to wit, that he deliuereth him that is oppreſſed, out of the hand of him that is ouermightie. [Page] VVe ſee then howe we ought to be the better confirmed to truſt in God, that as he hath begonne ſo hee will continue to the ende, and that if his poore Church be threatened or conſpyred againſt, ſo as ſhee ſeemeth to be alredy as good as half oppreſſed: yet notwithſtanding he both can and will remedie all things. And why ſo? for he hath ſayde it, and he hath not forgotten his cunning, he knoweth the meanes, howebeit that they be vnknown vnto vs. Therefore let vs tarie his leyſure paciently. And in concluſion he ſayth: That there ſhal be hope for the afflicted for 10 heereafter, and the mouth of wickedneſſe ſhall bee ſtopped. Here is declared vnto vs for what purpoſe al that we haue herd hitherto hath bin ſpoken: that is to wit, to the intent we ſhould learn to truſt in God: for that is a verie hard matter to doe. True it is that euerie man will proteſt that he truſteth in God: but this truſting importeth much more than we can tell how to vtter: in ſo much that euen they whiche ſhall haue ſtudied this leſſon all their lyfe long, ſhall haue profited wel, if they haue learned but half of it: that is to wit, to bee throughly perſuaded that God wyll 20 not forſake them. VVhen this poynt (I ſay) is well ſettled in our heartes, it will bee a great forwardneſſe for all our lyfe after. And it is expreſly ſayde, The hope for heereafter. And why ſo? for we muſt hope againſt hope: that is too ſay, if we mynde to ſh [...]we that wee truſt in God in good earneſt, there muſt be no likelihod of hope to the worldward, for vs to truſt vnto, but death muſt hem vs in on all ſides, and we muſt be ſo ouercaſt with darkneſſe in that re ſpect, as there may not be one ſpark of light to comforte vs. To bee ſhort, wee muſt haue nothing left vs ſaue only 30 the promis that God hath made vs, ſaying, I will be your Sauiour, when as notwithſtanding he ſemeth there withall to turne his backe vpon vs, and that he hath ſhaken vs off, yea and that he euen fauoreth our enemies, and that he putteth the cudgell into their hande to ſtrike vs with, and is altogither againſt vs. I ſay when all this be tydeth, yet neuertheleſſe muſt we truſt continually in him. Thus yee ſee why it is ſaide, that there is hope for hereafter for the oppreſſed. As if Eliphas ſhuld ſay, VVhen Gods children become to the laſt caſt: ſo as they wote not any more 40 which way to turne them, that there is no waye for them to eſcape: yet let them not ceaſe too hope that God will ſhewe himſelfe to be their father and Sauiour, and that he will neuer fayle them, conditionally that they reſt themſelues vpon the ſayde promis that there ſhall be hope for hereafter for the oppreſſed, and that they ceaſe not too haue an eye to the lyfe that is prepared for them, though they ſee death before their eyes. Lo howe wee ought to practyze this doctrine. Moreouer though our enemies be not confounded at the firſt daſh: yet will God work in 50 ſuche wiſe as ſhame ſhall light vpon them ſpyght of their teeth. And this is it that is ment by this ſaying: That the mouth of wickedneſſe ſhalbe ſtopped, which is aſmuch to ſay, as the wicked ſhall not know how to reply againſt Gods iudgemēt. On our part it behoueth vs to haue our mouth open to glorifye God. For we muſt not reſemble the wieked, who being confounded ceaſe neuer a whit the more to blaſpheme God and to grynde their teethe at him, although they haue not what to reply againſt him. And this is the ſame ſaying which cloſeth vp the hundreth and ſeuenth Pſalme, where Gods prouidence is ſpoken of. For there it is ſaid, that after God had puniſhed the inhabiters of the lande for their ſinnes, ſo as one ſort of them were vexed with warre or ſickeneſſe, and another ſort ſuffered much inconuenience bothe by Sea and by lande: when he commeth to the deliuering of them, from all their miſeries, the good men haue whereof to glorifie him, and therewithall the mouth of wickedneſſe is ſtopped, that is to ſay, although the wicked dooers deſyre nothing but to mocke God, and to caſt out skoffs againſt him: yet muſt they be ſhet vp, and they may not knowe what to ſay, but be vtterly confounded for ſhame. By the report of this, we knowe what Gods prouidence is in gouerning things heere beneath. And when we ſee his iudgements ſo manifeſt, let vs learne to glorifie his holie name, and therwithall let vs flee vnto him in all oure aduerſities: and when he ſhall haue ſuccoured vs, let vs render thanks vnto him accordingly. Now let vs caſt downe ourſelues before the preſence of our good God with acknowledgement of our faults, praying him to voutſafe to make vs perceiue them better than wee haue done, to the intent that we knowing how vnworthie we are to be helped at his hande, may be ſo much the willinger to reſorte vnto him for ſuccour, folowing the way which he ſheweth vs: that is to wit, that wee may come to our Lord Ieſus Chriſt to finde grace by his meanes before the heauenly throne: and that we may come thither diſpleaſed with ourſelues for our ſinnes, beſeeching him to clenze vs from them, to the intente that nothing may hinder vs of our reſorting vnto him, and of the obteining of all our requeſts, according as he ſhal perceiue to bee expedient for vs. That it maye pleaſe him to graunt this grace, not onely vnto vs but alſo to all people and Nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of error and darkneſſe, to the right waye of ſaluation, for the doing whereof it maye pleaſe him to rayſe vp true and faythfull miniſters of his worde, that ſeeke not their owne profite and vaineglorie, but only the aduauncement of his holyname▪ and the welfare of his flocke: and contrariwiſe roote out all ſectes, errours and hereſies, which are ſeeds of trouble and diuiſion among his people, to the end we may liue in good brotherly concord, &c.

The .xxj. Sermon, which is the fifth vpon the fifth Chapter.

17 Beholde, the man is bliſſed vvhome God correcteth: Therefore refuze not thou the chaſtizement of the Almightie.

18 It is hethat maketh the vvound, and vvhich by ndeth it vp [It is he] vvhich ſmyteth, and vvhiche bringeth lyfe.

[Page] HEretofore Eliphas hath declared what the power of God is, that wee myght be in the better readineſſe too receiue the doctrine which hee addeth. For wee ſee what the cauſe is why we be not ſo teachable as were requiſite, namely, bycauſe wee knowe not what the maieſtie of God is, that [...]ſtande in awe of it. Therefore wee haue neede to ſhewe,10 howe God gouerneth the world, and to conſider his infinite rightuouſneſſe, power, and wiſedome. Nowe if the wicked bee confounded bycauſe God ſheweth himſelfe againſt them, and ſo haue their mouthes ſtopped: what muſte become of vs? for God muſte not conſtreine vs to doe him honour: it is inough that▪ he giueth vs occaſion, and that hee ſheweth howe there is iuſt cauſe for vs to do it, and wee muſt come to it of our own good accord. So then, let vs beare in mynd what hath bene declared heretofore: namely, that when Gods iudgements are layde 20 afore vs, it is no matter to laught at, nor to dalie with, but it behoueth all creatures to tremble at them. And now it is ſayd, that the man is bliſſed whome God chaſtiſeth, and therfore that wee muſt not refuſe the corrections of the Almightie. If a man ſhoulde tell vs that God doeth men no wrong when he becommeth their iudge and vſeth great ſeueritie and rigour towardes them: verely this ought to touch vs neare inough: but yet wee would bee ſo aſtoniſhed at this doctrine, as if a man had giuen vs a knocke on the heade with a beetle. VVhat is to bee done then? There 30 muſt ſome ſweeteneſſe bee mingled with it, that we may take ſome taſte of that which ſhall bee ſayde vnto vs, aſſuring our ſelues that it is profitable to oure ſaluation. So then, after that Eliphas hath ſet forth Gods iudgementes in generall, to diſpoſe vs to feare him with all humilitie: nowe hee ſheweth that God will bee louing vnto vs how ſo euer the world goe: and ſpecially that when he chaſtizeth vs, he neuer vſeth ſuch ſharpneſſe towardes vs, but he will make vs feele his goodneſſe and mercie therewithal, to the intent wee ſhould approche vnto him, and not bee 40 diſmayed like thoſe that are afrayde to bee confounded. God then meaneth not that his Maieſtie ſhoulde bee ſo dreadfull to vs: but his meaning is to drawe vs vnto him, to the ende wee ſhould loue him, not only when he doth vs good, but alſo euen when he chaſtizeth vs for our ſinnes. Thus wee ſee in effect what we haue to gather vpon this ſentence. But it ſhoulde ſeeme that this ſentence is contrarie to that which is written [elſe where] in the holie Scripture: which is, that all the miſeries and aduerſities which wee ſuffer in this earthly life, proceede of ſinne,50 and conſequently Gods curſe. Howe can theſe things agree, that wee ſhould be bliſſed when God chaſtizeth vs, and yet neuertheleſſe that al the miſeries which come vnto vs from his hand, are as many ſignes of his diſpleaſure, and that wee haue off ended him, and that hee curſeth vs? For whence come our happineſſe and our ioy, but from God? And on the contrarie part, when God is againſt vs, wee ſee oure life is curſed. Againe when wee feele that God is angrie with vs by his puniſhing of vs, it ſhoulde ſeeme there is ſmall bliſſedneſſe in that. But wee haue to 60 marke heere, howe Eliphas hath an eye to the intent and ende whereat God ameth when he chaſtizeth men. True it is that God doth vs well to vnderſtand, that he abhorreth ſinne, and in verie deede the order which he appointed at the making of the worlde, is troubled when hee handleth vs not like a father. Yee ſee then how all the aduerſities of this life ſhewe vs ſome ſigne of Gods curſe, to the ende that thereby wee ſhoulde vnderſtande, that ſinne diſpleaſeth him, and that hee hateth and abhorreth it, and can not beare with it, bycauſe hee is the fountayne of all rightuouſneſſe. But yet for all this, after that God hath ſo declared the hatred which hee beareth againſt ſin: he will alſo haue vs to perceiue how hee draweth, exhorteth, and ſummoneth vs to repentance. And ſo, doth God ſcourge vs? It is a token then that he is loth wee ſhould periſhe, and that hee dothe rather prouoke vs to returne vnto him. For corrections are recordes that God is readie too receiue vs too mercie, if wee acknowledge oure faultes and aske him ſorgiueneſſe vnfeynedly. Seeing the cace ſtandeth ſo, wee muſte not thinke it ſtraunge that Eliphas ſhoulde ſaye, that the man is happye whome God chaſtyzeth. But wee muſt beare in mynde the two points that I haue touched, whereof the one is, that ſo ſoone as any aduerſitie befalleth vs, the wrath of God muſt come before our eyes, ſo as wee may vnderſtand that he cannot awaye with ſinne: and therevpon wee muſt conſider the rigour of his iuſtice, ſo as wee may bee heartely ſorie that wee haue offended. Beholde at what poynte wee oughte to beginne. And there withall alſo let vs moreouer take holde of Gods goodneſſe, in that hee ſuffereth vs not to runne into deſtruction without drawing of vs home again to himſelfe, and in that his meaning is to bring vs backe ſo often as he ſcourgeth vs. Thus yee ſee what wee haue to conceyue in all our afflictions. But there remayneth yet one harde poynte: for in the meane ſeaſon wee ſee howe afflictions lyght vpon all men without exception. God chaſtizeth thoſe to whome hee is mynded to ſhewe mercie: and wee ſee alſo that hee puniſheth the caſtawayes, and yet ſhall the ſame turne to their greater damnation. VVhat auayled all the roddes that Pharao felt, ſauing that they made him the more vnexcuſable, bycauſe hee continued ſtubborne and vnable too bee amended, agaynſte God euen to his ende? For as muche then as God ſcourgeth bothe good and bad, and wee ſee by experience that afflictions are as fyre to kindle Gods wrath more and more againſte the caſtawayes: it followeth therevpon, that God chaſtizeth many folkes which are not reckened to bee happie therefore. And herevpon it behoueth vs to note, that Eliphas ſpeaketh heere▪ but of thoſe whome God chaſtizeth as his children to their profite, as hee declareth by that which followeth, ſaying, that God byndeth vp the woundes which hee hath made, ſwadling them, and laying playſters too them, and making them whole. Yee ſee then howe Eliphas reſtreyneth this ſentence to thoſe in whome God maketh his chaſtizementes too turne too true amendment. But this ſentence will bee ſomewhat with the darkeſt, if it bee not layde foorthe ſomewhat more at large, that yee may haue a ſure and cleere reſolulion of it. Let vs marke howe God worketh towarde the caſtawayes. True it is that hee exhorteth all men to repentance when he chaſtizeth them (as I haue ſaid already) and it is all one as if hee ſhould wake them vppe and ſay▪ [Page] knowe your faultes, and continue no longer in them, but returne vnto mee, and I am readie to ſhewe you mercie. But yet for all that, it is well knowne that the ſayde chaſtiſements profit not all men, and alſo that hee giueth not al men the grace to return vnto him. For it is not inough for God to ſtrike vs with his hande, excepte hee touch vs within alſo by his holy ſpirit. If God ſoften not the hardneſſe of oure heartes, it will fall out with vs as it did wyth Pharao. For men are like vnto ſtithies or Anuilds: the beating vpon them is not able to change their nature, for we 10 ſee how they beate backe the blowes againe. Euen ſo then vntill God haue touched vs to the quicke within, it is certeine that wee ſhall do nothing but kicke againſt him and gather rankour more and more: and whenſoeuer he chaſtiſeth vs, we ſhall gnaſh our teeth at him, and we ſhall doe nothing elſe but ſtorme at him. And in good ſoothe the wickedneſſe of men is ſo miſcheuous, ſo headſtrong, and ſo deſperate, that the more that God chaſtiſeth them, the more do they ſpue out their blaſphemies, and ſhew themſelues to be vtterly paſt amendment, ſo as there is no way 20 to bring them vnto reaſon. Let vs learne then, that till God haue touched vs with his holy ſpirit, it is vnpoſsible that his chaſtiſements ſhould ſerue to bring vs back to repentance, but rather they ſhall make vs to wex worſe and worſe. Yet can it not be ſayde that God is not rightuous in ſo doing. And why ſo? for therby men are conuinced, in ſo much as if God hild them not at a bay in that ſort by puniſhing their ſinnes, they might pleade ignorance, that they neuer wiſt of it, and that they ouerſhot themſelues bicauſe God had not prouoked them too acknowledge 30 their faults. But when they haue felt the hande of God, ſo as they haue beene fayne to perceiue his iudgementes ſpyte of their teethe, and haue beene as it were ſummoned, and yet notwithſtanding haue not onely gone onwarde from euill to woorſe, but alſo bene puffed vp with open and manifeſt rebellion againſt God: Hereby we ſee, that in effecte they haue their mouth ſtopped, and that they haue not any more to ſay for themſelues. Ye ſee then howe God ſheweth his iuſtice as often as hee puniſheth men, notwithſtanding that the ſame be not found to be a 40 correction to their amendment. Furthermore, when God chaſtiſeth the caſtawayes, it is all one as if he ſhould out of hand begin to ſhew his wrath vpon them, and that the fire of it were already kindled. True it is that they are not vtterly conſumed for the preſent time, howbeit they are tokens of the horrible vengeance that is prepared for them at the latter day. Yee ſee then that many men are touched with Gods hande, whiche notwithſtanding are accurſed, For they begin their hell alreadie in this world, according as we haue examples in all ſuch as amende not their wicked 50 life when God ſendeth afflictions vpon them, but a man ſhall ſee them take a corner and ſtande barking like dogges, and though they be able to do no more, yet ceaſe they not to ſhewe a continuall woodneſſe. Or elſe they are like reſtie iades as compariſon is made in the .xxxij. Pſalme: or finally they are altogither ouerſotted, ſo as they knowe not their owne harme, I meane, as to conſider the hande that ſtriketh, as the Prophet ſayth: They will crye alas, and they ſhall feele the blowes. But what for that? they thinke neuer the more vpon Gods hand, neyther 60 knowe they howe it is he that viſiteth them. VVee ſee then before oure eyes, that many men are the more vnhappie for beeing chaſtiſed at Gods hande, bycauſe they profite not in his ſchoole, nor yet take any good by his corrections. But heere is mention made preciſely of thoſe whome God chaſtiſeth by touching them with his holie ſpirite. Therefore let vs aſſure our ſelues, that when God maketh vs to feele his hande, ſo as we are humbled vnder the ſame: hee doth vs a ſpeciall good turne, and it is a priuiledge which hee giueth to none but to his owne chyldren. VVhen wee feele the corrections whiche hee ſendeth vs, and moreouer are taught to miſlyke of oure ſelues for our offences, to ſyghe and grone for them before him, and to flee to his mercie for refuge: I ſay, when wee haue ſuch a feeling of Gods chaſtiſementes: it is a token that hee hath wrought in our heartes by his ſpirite, For it is too hygh a poynte of wiſedome to growe in the mynde of man: it muſte proceede of the free goodneſſe of our God: the holie Ghoſt muſt firſt haue ſoftened the ſayde curſſed hardneſſe and ſtubborneſſe wherevnto wee are inclyned of nature. Let vs vnderſtande then that this preſent text is ſpoken preciſely of Gods children, who are not ſtubborne agaynſte his hande, but are ouermayſtred and tamed by the holie Ghoſte, to the intent they ſhould not ſtriue agaynſt the afflictions which hee ſendeth vnto them. But yet will this ſaying ſeeme ſtraunge after the opinion of the fleſhe. VVhy ſo? VVhatſoeuer inconueniences fall out otherwiſe than wee would haue them, we terme them Aduerſities. VVhen wee indure any hunger, thirſte, colde, or heate, wee ſay that euery one of theſe is an aduerſitie. VVhy ſo? for wee would fayne haue oure owne appetites and deſires. And in good ſoothe this maner of ſpeaking (to ſay that the miſhapes which God ſendeth vpon vs are aduerſities, that is to ſay things againſte vs) is not without reaſon. Neuertheleſſe we muſt vnderſtande the ende of them: namely that Gods ſcourging of vs is bycauſe of our ſinnes And therefore let vs not bee beguyled by flattering of our ſelues. Furthermore I haue alreadie tolde you, not onely that it is requiſite for vs to conſider, that Gods ſcourging of vs is bycauſe hee hateth ſinne, and that his ſummoning of vs before him, is to make vs feele him to be our iudge: but alſo that he had need to reach out his armes vnto vs, and to ſhew vs that he is redy to be at one with vs when ſo euer wee ſhall come to him with true repentance. So then wee perceyue, that they whome God chaſtyzeth are happie, notwithſtanding that we ſhunne aduerſitie as much as we poſsibly can. Alſo we ſhall neuer conſent to this doctrine to receyue it with our hart: vntill fayth haue made vs to behold the goodneſſe that God vſeth towardes his ſeruantes, when he draweth them backe to himſelfe. And that we may the better comprehende this, lette vs marke what becommeth of men when God leaueth them to themſelues, and maketh no countenance of clenzing them from their ſinnes. Looke vppon a man that is gyuen too all euill: as for example, lette vs take a deſpyzer of God: if God lette him alone and ſeeme not to chaſtyze him, yee ſhall ſee ſuche a one harden himſelfe, and the Dyuell ſhall carye him ſtill further and further: and therefore it were much better for him, that he had bin chaſtized ſooner. And ſo, the greateſt miſhap that can light vpon vs, is when God ſuffereth vs to welter in our owne wickedneſſe: for thē muſt [Page] wee needes rotte away in it in the ende. Verely it were greatly to be deſired, that men would come vnto God of their owne accord without ſpurring, and that they would cleaue vnto him without any warning giuen them of their faults, and without any rebuking of them: this (I ſay) were a thing greatly to be wiſhed, yea and moreouer, that there were no fault in vs, and that we were as Angels, deſyring nothing but to yeeld obedience to our maker, and to honour and loue him as our father. But foraſmuch as we be ſo froward, that we ceaſe not to offend god: [and beſides 10 that] do play the hypocrites with him, ſeeking to cōceale our faultes from him: and foraſmuch as there is ſo greate pride in vs, that we would haue God to let vs alone and to vphold vs in our luſts, and fynally would be his iudges rather than he ſhould be ours, conſidering (I ſay) howe we be ſo froward: it ſtandeth God on hand to vſe ſome violēt remedie to draw vs vnto him. For if hee ſhould handle vs altogither by gentleneſſe, what would become of it. VVe ſee this thing partly euen in yong children. For if theyr fathers and mothers chaſtize them not, they ſende them 20 to the gallowes. True it is that they perceyue it not: howbeit experience ſheweth it, and we haue commō prouerbes of it, that the more that fathers cocker their children, the more do they marre them: and the mothers do it yet much more: for they be fond in flattering of them, and in the meane whyle do bring them to naught: Herein God ſheweth vs as it were ſmall beames of that thing which is much more in himſelfe. For if hee ſhould handle vs mildely, wee ſhould be vtterly vndone and paſt recouerie. Therefore he muſt be fayne to ſhewe himſelfe a father 30 towards vs, and to be rough with vs, ſeeing we are of ſo ſturdie a nature, that if he ſhould deale gently with vs, we ſhould take no good by it. Ye ſee how we may atteyne to the truth of this doctrine, that the mā is happie whome God chaſtizeth: that is to wit, by conſidering what oure nature is, namely how it is ſtubborne, how it is hard to be framed to order, and that if God ſhoulde neuer chaſtize vs, it were not for our profit: and therfore that it is nedefull that he ſhould hold vs ſhort, and that he ſhould gyue vs ſo many laſſhes with the whippe, as we ſhould be conſtreyned 40 to regard him whither we would or no. Then ſhall we at length come to conclude, that the man is happie whome God chaſtizeth: yea verely if he adde the ſecond grace vnto it: that is to wit, if hee make his roddes and his corrections to auayle, and cauſe the holy Ghoſte to worke in ſuch wiſe in the hart, as a man may no more be hardned to aduaunce himſelfe againſt God, but maye haue the care too thinke vpon his owne ſinnes, and bee rightly tamed and humbled. Thus ye ſee why I ſayd that the greateſt benefyte which we can haue, is to be corrected 50 at Gods hand, in ſo much that when we haue caſt our account too the full, wee ſhall fynde that the corrections whiche hee ſendeth vs, are more for our profite than the bread that we eate. For if we ſtarue for hunger, God wyll haue pitie vpon vs in taking of vs out of this worlde. But if we liue ſtill heere bylowe, and ceaſſe not to prouoke the wrath of him that ſheweth himſelfe ſo good and liberall a father towardes vs: ſee ye not too ſhamefull an vnthankfulneſſe? I pray you, had it not bin better that we had bin borne dead, than that we ſhoulde ſo prolong our life too 60 our damnation? But if God preuent vs and vſe chaſtizements as [preſeruatiue] medicines, and tarrie not till the diſeaſe be too farre ouergrowen: is it not a great benefite too vs, and ſuch a one as we ought to wiſh for? So then, as oft and ſo long as his corrections are hard and bitter too vs, and that our fleſh prouoketh vs to impacience and deſpaire, let vs learne to call this leſſon to remembraunce, that the man is happie whome God chaſtizeth, howbeit that our imagination will not ſay ſo: for contrarily wee ſurmize that nothing is better, than to be ſpared and borne withall. But certeinly although we know by experience, how it is not without cauſe that the holie Ghoſt hath vttered ſuch a ſentence: yet notwithſtanding it is not meant thereby, that the corrections which we haue to indure, are not euermore ſowre and painefull in themſelues, according as the Apoſtle ſayeth: and God alſo will haue vs too feele the prickings that put vs to payne. For if we feele no greefe when God correcteth vs, where is our obedientneſſe? And furthermore, how ſhall we learne to be angrie with our ſelues for our ſinnes? How ſhall we bee afrayde of Gods iudgements to be tamed aright? Then behoueth it vs to be greeued with the aduerſitie whiche God ſendeth vs. Aud although the aduerſitie be turned to our benefyte, and that God do thereby ſhew that he loueth vs: yet is it requiſite that there be ſome pricking and paynefulneſſe in it, to the intent wee may perceyue the wrath of God, and be diſpleaſed with our ſelues for our ſinnes. But yet heere withall wee muſte mount vp higher, and when we haue found how our nature is inclined to all euill: let vs confeſſe ourſelues too haue neede that God ſhould vſe ſome ſharpe puniſhment to purge vs withall, as we ſee phiſicions do, who now and then put ſome kind of poyſon in their medicines, after as they ſee the maladies to be great & deeperooted. The Phiſicion ſeeth well ynough how it is too the weakening of a poore man and too the vnſtrengethening of his veynes and ſinewes: and ſpecially when no gentler meanes wyll ſerue than letting of bloud, it is euen as muche as too drawe the ſubſtance out of a mannes bodye, and yet muſt [...]e needes vſe ſuch violent meanes, too remedie ſuch a maladie: Euen ſo is God fayne to worke with vs, howbeit that the ſame bee an extraordinarie maner with him. For when wee ſay wee bee happie to bee chaſtiſed at Gods hande: it muſt leade vs vnto lowlineſſe, ſeeing that God cannot procure oure ſaluation, but by ſhewing himſelfe to bee againſt vs. Is it not to be ſayd iuſtly, that there is a maruellous corruptneſſe in men, ſith God cannot be their Sauioure and father but by handling them roughly? For his nature is too ſhewe himſelfe gracious and gentle to all his creatures. And he followeth the order which he would keepe as in reſpect of himſelfe: he doth nothing elſe [...] ſpred out his goodneſſe vpon vs, in ſuch wiſe as we ſhould be repleniſhed with his grace to be wholly rauiſhe [...] thereat. But now, if he handle vs gently according to h [...]owne nature and inclination: we are vndone. And therefore he is faine as it were to alter his mind: that is to ſay, to ſhew himſelfe otherwiſe towardes vs than hee would be. And what is the cauſe thereof? Our vnrecouerable naughtineſſe. And therefore wee haue good cauſe heere too bee confounded with ſhame, when we ſee that hee is [...]ayne (as yee would ſay) to diſguiſe himſelfe, if hee intende that we ſhoulde not periſhe. Thus muche as touching thys [Page] ſentence. Howbeit foraſmuchas we cannot well applye this doctrine to our vſe, without the adding of that which followeth: let vs ioyne them both togither. It is ſayd, Refuſe not the correction of the Almightie: for be that hath made the wound, bindeth it vp, and layeth conuenient playſters to it, and when hee hathe ſent the maladie, hee healeth it. Heere we are exhorted, not to refuze Gods corrections. And the cauſe thereof is added byandby: that is to witte, bycauſe God will giue it a good iſſue. Lo wherein conſiſteth the ſayde happineſſe whereof Eliphas hathe made 10 mention. Let vs learne heere, that when God purpoſeth to exhort vs to pacience, he not only telleth vs that wee cannot eſchew his hand, that wee do but loſe time in rebelling againſt him, that wee muſt paſſe that way ſpyte of our teeth, and that wee cannot withſtand neceſsitie: for that were but the pacience of a Lumbard as they ſay, whē wee ſhoulde grynde oure teeth after that manner, and therewithall lift vp our ſelues againſt God as much as in vs lyeth, ſo as wee ſhoulde not be pacient, but perforce. Therefore if wee wyll be pacient to Godward, we muſte 20 be drawen to him after another manner: that is too witte, wee muſt bee ſoone comforted as Sainct Paule ſpeaketh in the fiftenth to the Romanes, where hee putteth theſe two things togither as inſeparable: that is to witte, that to the intent wee may haue pacience in all our aduerſities, we muſt haue a taſt of Gods goodneſſe, we muſt reioyce of his grace, and we muſt aſſure our ſelues that his ſcourging of vs is for our welfare. And this is the thing that is ſhewed vs in this ſtreyne: when it is ſayd: Refuze not the correction of the almyghtie. For it is hee that is the Surgion 30 of all your ſores, it is hee that will ſende you health of all your diſeaſes. God then ſheweth vs heere, howe hys meening is not that mennes ſubmitting of themſelues vntoo him ſhould be too ſay: Seeing wee can noneotherwiſe do, nedes muſt God haue the mayſtrie of vs, for wee cannot exempte ourſelues from his iuriſdiction. The cace ſtandeth not vppon comming too him ſo, but our Lorde ſayeth: No: but bee yee pacient, humble your ſelues vnto mee, and take warning by my iudgementes that yee murmure not againſt mee, ne ſtomack the matter:40 or otherwiſe ye ſhall bee fayne too bee beaten downe by my hand, yea euen in ſuch wiſe as yee ſhall bee vtterly ouerwhelmed. But if ye hūbly acknowledge your faults, and come to me to craue pardon: ye ſhall feele aſſuagement of your miſeries, in ſuche ſorte as yee ſhall haue cauſe too yeeld mee thankes, euen in the middes of your greateſt troubles. Beholde (ſay I) what we haue too muze vpon, that wee may haue the true pacience. Seeing then that of our owne nature wee bee ſtubborne againſt God, and are angrie with him if he do but touche vs with hys 50 little finger: ſeeing alſo that wee haue ſuche a proudeneſſe in vs, as wee thinke that God dothe vs wrong if he chaſtize vs: Seeyng (I ſaye) that wee haue theſe twoo ſo greate vices: it is a very harde matter too purge vs of them. So muche the more therefore muſt we mind the leſſon that is ſhewed vs here: that is too witte, that God by ſcourging vs meeneth to bring vs backe to himſelfe, yea euen to our benefite and welfare. Furthermore it behoueth vs to marke well the promiſſe that is ſet downe heere: that is to witte, that God will beale the woundes which 60 [...]e hath made. True it is that this healing pertayneth not to all men, but onely to ſuche as receyue his corrections meekely. And by the way lette vs marke, that God will haue all menne put in minde to returne vnto him, conſidering the gentleneſſe whiche he ſheweth them. But what? There are many which taſte not the thing that is conteyned heere: and this alſo is the cauſe why we ſee ſo much impacience, ſo much murmuring, and ſo muche blaſphemie vſed againſt God. The corrections light on all through out, but where is the repentance? There is none at all. But we ſee how it ſeemeth that men had conſpired to withſtand God to the vttermoſt. VVhy is that? Bycauſe there are very fewe that conceiue this preſente doctrine, or that receyue the ſayde promiſſe to ſay, Lorde it is thine office too bynde vp the woundes whiche thou haſt made, and to heale the ſore. And therefore lette vs remember well this leſſon, ſpecially ſeing it is ſo often repeted. For it is not onely in this ſentence, that the holye Ghoſte ſpeaketh ſo: but alſo wee ſee howe it is ſayde, the Lorde ſmiteth vs, and healeth vs againe the third day after: ſo that if hee haue gyuen vs any ſtripe with his rodde, we ſhoulde not therefore imagine that hee will not bee mercifull too vs when wee come vnto him. VVhen ſuche exhortacions are made vnto vs in the Prophetes, it is all one as if God ſhoulde ſay vntoo vs, true it is that I haue ſcourged you for a while, but I will ſpredde out my mercie vpon you, and that ſhall bee euerlaſting: for as if ye felt any anger or any ſigne of choler (as in a father that is diſpleaſed with his children,) it was not bycauſe I haue hated you, but bycauſe I haue bene fayne to make you feele the frute of your ſinnes, and to doo you to vnderſtande that I hate them: neuertheleſſe, in the end ye ſhall finde that I purpoſe nothing els but to heale the woundes, and to cure the diſeaſes which I haue ſent. True it is that at the firſt bluſhe, to our ſeeming, it is not meete that God ſhuld take pleaſure, to wounde men firſt, and then too heale them. VVhy rather doth hee not lette vs alone in peace and proſperitie? But I haue alreadye ſhewed that the woundes which God maketh are as good as medicines to vs. It is then a double grace whiche God graunteth vs heere. The one is that when God ſcourgeth vs, he procureth our welfare by drawing vs to repentance and by purging vs from our ſinnes, ſpecially from the ſinnes that we know not of. For God is not contented too remedie the inconueniences that are alreadye preſent: but he conſidereth alſo that there is muche ſeede of ſickneſſe hidden within vs. Therefore he layeth holde on vs aforehande, he redreſſeth things amiſſe, and ſingular is the benefyte that he doth vnto vs when hee ſeemeth to come agaynſte vs with naked ſworde, and pretendeth to be angrie wyth vs, and yet notwithſtanding ſheweth himſelfe a Phiſition how ſo euer the world go. Marke this for a ſpeciall poynte. Then followeth the ſeconde grace which alſo is well ſhewed vnto vs: that is to witte, that God bindeth vp the woundes which he hath made, and healeth them. And this is it whiche I haue alledged alreadye out of Sainct Paule, how hee ſuffereth vs not to be tempted aboue our power, but giueth a good iſſue to all our miſeries. So then although corrections bee profitable, yea and neceſſarie for vs, and that God is fayne to prouoke vs by diuers meanes to returne vnto hym: yet notwithſtanding hee ſpareth vs, and looketh not altogither what [Page] our ſinnes, require, but what wee are able to beare. And heere yee ſee why he ſayeth that he will chaſtize vs with a mans hande, that is too ſaye hee will not proceede according too his owne mightie power. For what woulde become of vs, if God ſhould ſtretch out hys arme againſt vs? Alas, what creature were able to ſtande before him? Verely he needeth no more but to ſhew one angrie loke, and behold all the world ſhould periſhe. And though hee doo not ſo: yet let hym but withdrawe his ſpirite, and all muſte needes decay, as it is ſayde in the hundred 10 and fourth Pſalme. But he handleth vs gently, and therwithall alſo withdraweth his hande when he ſeeth vs too ſore oppreſſed, and ſpareth vs when wee bowe vnder the burthen, condicionally that wee bee of a lowly and meeke mynde. For wee knowe how hee telleth vs in his lawe, that if wee fall to ſturdineſſe againſt hym, hee will be ſturdie towardes vs, as he ſayeth alſo in the eightenth Pſalme, I will be ſtubborne againſt ſuch as are ſtubborne. VVee make a fayre hande if we be ſtout, and ſtubborne, and furniſh againſt God: let vs not thinke to compaſſe 20 hym by that meanes. For hee will bee froward wyth the frowarde: that is too ſay, he will bee ouer terrible when hee ſeeth men vſe ſuch an obſtinate malice againſt hym, and therefore needes muſt they bee vtterly oppreſſed. But if wee bee of a meeke minde too ſubmitte our ſelues too the mightie hande of God: it is certaine that we ſhall alwayes fynd that thing in him whiche is ſpoken of here. Then lette vs followe that whiche is ſhewed vs by the Apoſtle. Humble your ſelues (ſayeth hee) vnder the mightie hande of God. For who ſoeuer ſtoupeth downe 30 with his head, who ſoeuer boweth his knee before God to honoure him, ſhall feele his hande ready too releeue him if hee fall. But hee that lifteth himſelfe vp againſte God, ſhall be ſure to feele Gods hand againſt hym. Deſire wee to feele Gods hand vnder vs to ayde vs? Then let vs humble our ſelues. But who ſoeuer aduaunceth himſelfe, hee muſte needes ruſhe againſte the hande of God, and feele the thunderclap that ſhall vtterly ouerwhelme him. And ſo let vs beare wel in mynd this leſſon when it is ſayde, Refuſe not the correction of the almightie.40 VVen we ſhall haue caught hold of Gods goodneſſe, ſo as wee know his fatherly loue: it will ſerue to ſweeten the afflictions whyche otherwiſe will ſeeme harſhe and ſharpe to vs. But in the meane while euery one of vs muſte applye thys leſſon to his owne vſe. For it will bee an eaſie matter for vs to ſay, Bliſſed bee God for chaſtizing men ſo: and yet in the meane ſeaſon, when wee ourſelues be chaſtized, we do not prayſe hym, but rather grudge againſt him. Truly we muſt not deale ſo with him. But when ſoeuer we our ſelues are ſcourged, let vs 50 receyue the corrections paciently, and let vs our ſelues take thoſe things for incoragements, which we can skil to giue for comforts vnto others. Let vs vnderſtande then how there is not that man of vs, which hath not many vices in him, and that the ſame are as many diſeaſes, which God cannot heale but by meanes of the afflictiōs which he ſendeth vs. True it is that if he liſted to vſe an abſolute power, he could well doo it otherwiſe: but we ſpeake not now of Gods almightineſſe, we treate only of the meane which his will is to keepe towardes vs. For aſmuch then as it is Gods wil to hold this ſaid order of remedying our vices by ſcourging vs: it behoueth euery of vs to ſtudy this leſſon for himſelfe, to the end we may all confeſſe wyth Dauid, Lord it is to my profite, that thou haſt brought me low. Dauid ſpeaketh not there of other men, to ſay, Lord thou haſt done well to chaſtize ſuch as haue done amiſſe: but he beginneth at himſelfe. And ſo muſt we doo. And that is it which the holy Ghoſt ſheweth vs heere, ſaying, Behold the man is happie whom God chaſtizeth. And why ſo? For men cannot abide to be gouerned by God, but they ſtriue againſt hym and continue always vnamendable, and therefore it is needefull and profitable for them to be chaſtized of God. And for aſmuch as wee ſee Gods hand lifted vp now a dayes both generally and ſeuerally: we ought to be the more touched with this doctrine. It is apparant into what enormities the worlde is come: and is it any wonder then, if God ſhew ſuch rigour? And yet is it certaine that he beareth very much with vs in doing thereof. True it is that a man may ſee he puniſheth not the wicked as he doth vs, notwithſtanding that they be rebellious and obſtinate to the vttermoſt, and wil not yeeld themſelues vnto God for all the warnings that a man can giue them. But what? He ſummoneth them by all the afflictions which he layeth before their eyes in the perſons of other mē, and ſpecially by thoſe which he maketh them to feele now and then in their owne perſons. And he will condemne them of ſtubborne wilfulneſſe bycauſe they continue ſo rebellious and obſtinate. But on our ſide, let vs pray him that he will not ſuffer vs too bee ſo hardened: but that aſſoone as hee ſhall ſhewe vs the ſignes of his diſpleaſure, he will worke in ſuch wiſe in vs by his holy ſpirite, as hee may ſoften the ſayd hardneſſe of our harts, that his grace may take place whē he ſhal haue receiued vs to mercie, according as we haue neede therof, and as we may perceyue if we be not toto ouerblockiſh.

But let vs fall downe before the face of our good God with aknowlegemēt of our faults, beſeching him to make vs ſo to miſlike of thē, as we may deſire nothing ſo much as to returne to him to craue pardon, framing our ſelues wholly to his good wil, according as hee hath ſhewed the ſame to vs in his holy law, to walke al our life long in his feare, And ſo let vs ſay, Almightie God, &c.

The .xxij. Sermon, which is the ſixt vpon the fifth Chapter.

19 He vvill deliuer thee from ſixe afflictions, and in the ſeuenth the euill ſhall not touch thee.

20 In the time of death he ſhall preſerue thee from death, and from the ſvvord in the time of vvarre.

21 Thou ſhalt bee hidden from the ſcourge of the tong, and thou ſhalt not bee afrayd vvhen deſtruction commeth.

22 Thou ſhalt laugh in deſtruction and dearth, and ſhalt not be afrayde of the beaſtes of the fielde.

[Page]23 Thou ſhalt haue league vvith the ſtones, and the vvilde beaſtes ſhall bee brought to haue peace vvith thee.

24 Thou ſhalt perceyue that thy Tent is in ſuretie, and in viſiting thy houſe thou ſhalte not bee greeued.

25 Thou ſhalt ſee thy linage increace, and thine ofſpring as the graſſe of the ground.

26 Thou ſhalt come to thy graue, being full as a recke of corne gathered in due ſeaſon.

27 Behold, vve haue inquired of theſe things, it is ſo: therefore herken, and marke it for thy ſelfe.

YEſterday I intreated of the comforte 10 that is ſet downe heere for all the faithfull when God afflicteth them: whyche is, that their woundes are not deadlye, bicauſe God wil at length deliuer them from their miſeries, for ſo much as he is the Surgion to cure their ſtripes. And truly he tempereth them with ſuch meaſure, as we are not vtterly oppreſſed, bycauſe he vpholdeth vs for pitie of the feebleneſſe that is in vs. Therefore to be ſhorte, God by his wonderfull prouidence doth continually cauſe the iſſue of our afflictions 20 to be happie, and miniſtreth matter of gladneſſe vnto vs, conſidering how it is for our benefit and welfare, as Sainct Paule alſo ſpeaketh in the eyght to the Romanes. And now to confirme the ſame matter it is ſayde, That God will delyuer his chozen from ſixe troubles, or daungers, and that in the ſeuenth the euill ſhall not come at them. Heereby it is ſignified vnto vs, that God will perchaunce ſuffer vs to indure many miſeries, and when wee be eſcaped out of one, wee ſhall enter intoo another, and that it may be as a continuall exerciſe for vs all the time of oure 30 life, ſo as there ſhall be no reſpite for the poore children of God, but that they ſhall bee tormented now after one faſhion and now after another. Yea (which more is) it behoueth them and it is expedient for them to be ſo handled, bycauſe of their ſinnes: but yet neuertheleſſe God giueth their afflictions a good end, notwithſtanding that the number of them be infinite. Thus ye ſee in effect what is ſhewed vs heere. And we haue neede of this promiſſe, conſidering the vntowardneſſe that is in vs. For albeit we haue felt by experience, that God haue ayded and ſuccored 40 vs in ſome aduerſitie: yet afterward if we be in daunger agayne, it ſeemeth to vs that there is no looking for ſuccoure at his hand. See yee not an ouer great vnthankfulneſſe and frowardneſſe? Yet notwithſtanding, as oft as God helpeth thoſe that are his, it is to aſſure them for the time to come, to the ende they mighte alwayes haue recourſe vnto him, reaſoning thus with themſelues: ſeeyng that my God hath helped me and pitied me at my neede, he will not forget me any more ſo long as I liue: therefore will I call vpon him and reſort vnto him for refuge,50 and I am ſure he is ready alwayes to remedie all the inconueniences that can happen vnto me. Behold then how God would aſſure vs of his ſuccoure, and yet we cannot find in our harts to truſt vnto it. On the contrary parte, when he doeth vs good, we imagin that he is werie to bee ouercloyed by vs, and that hee woulde not haue vs too trouble him any more, or rather wee forget his releeuing of vs, ſo as we put no truſt in him as hee would that wee ſhould do. VVe ſee then how we haue neede to mynde well this leſſon, that is to witte, that God will deliuer vs 60 out of ſixe troubles: as if it had bene ſayde, we muſt not truſt in God, onely for a day or two, or only for one puſh: but for aſmuche as our life is full of many miſeries, ſo as we bee no ſooner cropen out of one aduerſitie, but there commeth another freſh in the necke of it, and ſo wee bee tormented with miſeries out of number: therefore inaſmuch as we haue a continuall battell, and ſhould be ouerthrowen incontinently if God were not at hande to help vs: wee muſt beleeue it for a certaintie, that hee will not fayle vs. Some expound this text more preciſely, as thogh it were ſayd, that God will deliuer vs from miſeries all the time of our life, and in the ende make vs to paſſe out of all, by taking vs out of this world. For like as the world was made in ſixe dayes: ſo alſo mans lyfe is willingly cō prehended in that number, and then commeth reſt when God ſtrippeth vs out of this mortall body: for ye ſee how he then maketh an ende of all our laboures, griefes, and battells. But lette it ſuffize vs to haue the playne meening of this texte: which is, that although wee bee toſſed with many miſeries during this preſent life: God will continually make vs way out of them, and bring vs to a good hauen. To be ſhort, mention is made here of ſeuen corrections after the common maner of the holy Scripture: for this ſayde number of Seuen importeth a greate, and as it were an infinite quantitie. And here ye ſee why it is ſayde in the Prouerbes, That the rightuous man falleth ſeuen times a day and riſeth agayne. True it is that ſome men vnderſtande this to be ment of ſinning: but Salomon ſpeaketh only of the miſchaunces that we fall into. For wee be beaten with many roddes, one while there commeth ſome diſeaſe, and an other time ſome other aduerſitie: now ſome man ſhall trouble vs, and an one another ſhall do vs ſome wrong. Ye ſee then the falles which Goddes children fall into, ſo that in ſteade of holding them vp with ſtrong hande, it ſeemeth that he letteth them tumble downe like little babes which haue no ſtrength. But what? VVhen wee bee ſo falne, God dothe alwayes releeue vs: and ſpecially (as he ſayeth in another text,) hee will haue his hand vnder vs, and will not ſuffer vs to fall ouer hard. Then let vs learne by this ſtreyne, that we are warned firſt of all not to maruell though it behoue vs to come in many tribulations. And why? for God hath ſet vs in the worlde to the ſame purpoſe and end: and therefore it is not for vs too promiſſe our ſelues this or that. And what ſhall wee gayne by bearing ourſelues in hande that we ſhall haue that thing which is not in our power to haue? Alſo God will alwayes ſuffer vs to be diſappointed of our expectation, when we bee ſo fooliſh as to make our reckening without him, and ſubmit not our ſelues to his gouernement. Therefore no man muſt warrant hymſelfe a continuall reſt, ſeeing that God will haue vs too fight, and that it is his pleaſure to exerciſe vs ſo. Furthermore, ſith we ſee that we ceaſſe not to prouoke Goddes [Page] wrath, and that there is ſuche ſtore of faultes in vs: it is meete that wee ſhoulde therevpon deſire to liue at oure eaſe, and in pleaſures, neuer to part from them? were not that inough to make vs rotte in oure owne dung, if God ſhoulde not skoure vs from them by afflictions? Let vs learne then to prepare our ſelues to battaile, aſſuring our ſelues that whyle wee liue in this world, wee are not here as in a Paradiſe, but wee bee here to haue manie myſeries and troubles, bycauſe Gods will is ſo. And ſo wee knowe that aduerſities are profitable for vs, yea and neceſſarie 10 for our ſaluation, and that God is faine to viſite and quicken vs vp after this maner. Thus muche concerning the firſt poynt, howe the holie Ghoſt declareth here that the faithfull ſhall bee ſubiecte to many infirmities. For hee ſpeketh not but of Gods children, euen of thoſe to whom hee ſheweth mercie: and yet notwithſtanding hee ſayeth euen of them, that they ſhall be tormented, not of one affliction alone, but of ſixe or ſeuen. Nowe by the way after wee be warned to be pacient in all our aduerſities: let vs alſo beare in mynde the preſent comforte that is giuen vs 20 heere: that is to witte, that God will neuer fayle vs at our neede. True it is that hee will not ſuccour vs at euerie pinche, to exempt vs vtterly from all myſerie: but yet will he ſuccour vs in due ſeaſon, and that ſhall bee inough for vs, althoughe wee bee driuen to an afterdeale, and bee not ayded by him ſo ſoone as our deſire would craue it. For oure deſires are as boyling as may bee, and God delayeth and letteth vs alone too trie our pacience. But in the meane ſeaſon (as I haue ſayde) let that ſuffize vs which God hath declared vnto vs: namely that wee ſhall 30 not bee diſappointed of his helpe, ſo wee tarie his leyſure quietly, till he ſee it good to deliuer vs. Thus ye ſee what wee haue to beare in mynde. And in concluſion, whenſoeuer God ſhall haue made vs to wade out of miſeries, ſo as hee ſuffereth vs not to enter into them any more, but deliuereth vs out of them once for all: It is as muche to ſaye, as God will continually encreaſe his goodneſſe towardes vs, and that if wee haue felte his helpe ſixe times (that is to ſay many a time and often) in the ende hee will ſhewe himſelfe yet more fauorable towards vs, and his 40 meening is, not onely to reach vs his hande at all times, to make vs way out of the miſeries wherein wee bee: but alſo will take vs into his eternall reſt, and make an end of all the troubles wherewith we are incompaſſed as nowe. So then, all the benefites that God beſtoweth vpon vs in this preſent life, do guide vs vnto this one marke: that is to wit, that in the ende our ſaluation ſhall be perfecte and full. God as now giueth vs a little taſt of it: but let vs tarie till he haue brought things to their true perfection, and then ſhall we perceiue him to be our Sauiour. Lo howe 50 the benefites whiche wee receiue in this worlde, ought to giue vs a more large and hyghe expectation of Gods goodneſſe, the whiche is ſhewed nowe in parte, and not all wholly. But after hee hath ſayde ſo, hee addeth, That wee ſhall bee delyuered in the time of dearth. Some are of opinion, that Eliphas declareth heere the ſeuen afflictions whereof hee hath ſpoken. But this ſo curious expoſition, hath no ſubſtantialneſſe for a man to reſte fullye vpon. Therefore let vs followe the naturall ſence ſuche as it is: that is too witte, that according as the myſeries 60 are infinite wherewith God ſcourgeth vs in this worlde: ſo muſte our hope ſtretch out it ſelfe farre and wide, too the ende wee maye continually wayte for the ſayde deliuerance whiche he hath promiſed vs, what ſoeuer kynde of miſeries wee indure. Yee ſee why heere is mention made of dearth, of warre, of wilde beaſtes, of ſtormes and tempeſtes, of fyre, and of other calamities, accordyng as wee ſee how our poore lyfe is beſieged with ſo many ſortes of aduerſities as nothing can bee more. The thing then that is declared to vs in effect, is that God not only draweth vs out of dearth, nor onely deliuereth vs from warre: but alſo that in what trouble ſoeuer wee bee, we ſhall fynde that hee hath the iſſue of it in his hande, according as it is ſayde that hee hath the iſſues [or outgoings] of deathe in hys hande. And thys is a right neceſſarie poynte. For wee ſee what the ſuperſtition of menne is: that is too witte, that they diſtribute Goddes offices vntoo others, bycauſe that (too their ſeeming) they coulde not fynde remedie for all inconueniences, if they ſhoulde reſorte all too one place. Heere yee ſee why the Papiſts make one Sainct or twoo, or three, or fower too haue the charge of Agues, another too haue the keeping of the fruites of the earth, and a thirde too haue rule of ſuche a diſeaſe. And why is it? for they imagine that if they ſhoulde reſorte vntoo God when they haue the ague, or if they ſhoulde come to hym for helpe when they haue the dropſie: he were not able too intende too ſo many things at once, and therefore it were better that eche ſeuerall office were committed too a ſeuerall Sainct, or els to two or three of them, and ſo conſequently that the lyke ſhoulde bee done too this Sainct and that Sainct. Behold how men teare Gods maieſtie in pieces by their diueliſh ſuperſtitions, when they robbe him after that ſorte of his operation, and put it ouer too his creatures. Alſo lette vs marke well thys doctrine, wherein it is declared vnto vs, that if God keepe vs from the plague, he will alſo keepe vs from the ſwoorde, ſo as men neede not too go diſtribute hys office to thys man or that: for lette vs aſſure ourſelues that he will be our Sauiour, not onely in parte, but alſo throughout in all things. Therefore lette vs boldely haue our recourſe vnto him, not onely in one kynde of aduerſitie, but in as many as ſhall come vpon vs, aſſuring our ſelues that hys power ſhall extende euen vntoo all the deathes that can threaten vs, according as it is ſayde, that he not only hath a way too deliuer vs from deathe, but alſo hath wayes which are incomprehenſible to vs. VVhen wee bee afflicted on the one ſide, God will on thother ſide make vs feele that wee bee helped. VVhen wee bee locked vp ſo as there ſeemeth no way for vs to ſcape, God will finde one for vs, yea after his owne faſhion, that is too ſaye, aboue the vnderſtanding and opinion of the fleſhe. But by the way wee bee heere new againe warned too prepare ourſelues to pacience, not onely for ſome one kind of aduerſitie, but for all that euer can betyde vs, according as wee ſee howe menne are borne too diuers afflictions. And I ſay this, bycauſe that ſuche as are ſtrong inough too indure ſome one aduerſitie, will immediatly bee ouercome of ſome other temptation. As for example, a man ſhall finde ſome that can indure pouertie and yet one ſickeneſſe will carie them away in ſuche ſorte, as they ſhall frette againſt God and there ſhall be no meane [Page] to appeace them. Other ſome can well away with ſickneſſe, or with thys thing or that: but if a man doo them any wrong or iniurie, or if a man go about too deface them, in that cace they haue loſt all their pacience. Then may there nowe and then bee an apparance of vertue in a man, as in reſpect of ſome one kynde of temptation: but in ſome other hee ſhall fayle. For this cauſe it behoueth vs too marke well what is conteyned in thys ſtreyne: namely that God will not commende a man for ſhewing hymſelfe ſtoute in ſome one poynt, if hee bee cold and 10 incontinently quayled in the reſte. But our pacience muſte reache further: that is too witte, wee muſt yeelde our ſelues peaceably in all that euer God ſhall ſende vs. For when wee bee exhorted too bee pacient, God ſetteth not before our eyes one miſerie, or twoo, or three: but he ſayeth that euery of vs muſt take vp his croſſe or fardell. And what manner fardell muſte thys bee? wee muſte not make our owne packet, to ſay, I will haue ſuch a meaſure or ſuch a portion: but it belongeth to God too gyue vs our burthen. And he aduertizeth vs, that when 20 wee ſhall haue bene perſecuted after one faſhion, wee muſt bee fayne too enter intoo a newe and farre diuers battell. Therefore wee muſt prepare our ſelues therevntoo. And heere ye ſee alſo why afflictions are tearmed, A cup or drinking glaſſe. For like as when a Phiſition gyueth his pacient ſuche quantitie as he thinketh good, the pacient muſt be fayne to receyue the drinke in ſuch portion as the Phiſition ſhall haue appoynted: or lyke as a father in cheriſhing hys children, cutteth euery of them their pittance, and gyueth them to eate and drinke after 30 hys owne pleaſure: euen ſo muſte God diſpoſe of vs, and haue the authoritie ouer vs too charge vs, and too gyue vs ſuch portion of miſeries as he ſhall thinke good. Seeing the caſe ſtandeth ſo, lette vs remember the doctrine that is ſette downe heere, how God will deliuer vs from famine in the tyme of dearth, that hee will ſaue vs from the ſwoorde in the time of warre, and that hee will defende vs from wilde beaſtes: as if it were ſayde, that menne ſhal not onely bee aſſayled, ſome by famine, ſome by warre, ſome by peſtilence, and otherſome by anoyances 40 of wilde beaſtes: but alſo that as well the one as the other ſhall feele, that they may haue as many anoyances, as wee ſee there are meanes too trouble vs, and that they are as many enemies neere about vs, and that if our God haue not his hande ſtretched out continually too haue pitie vppon vs and too deliuer vs, wee ſee a hundred thouſande deathes, whiche threaten vs and incompaſſe vs on all ſides. Yee ſee then howe it ſtandeth euery one of vs on hande, too thynke well vppon the daungers wherein he is, and too knowe howe miſerable 50 our ſtate is, too the ende he may bee the more earneſt in calling vpon God. And herewithall lette vs alſo be readie to indure paciently, not only ſome one kinde of aduerſitie, but alſo an infinite number of them, according as it ſhal pleaſe God to ſcourge euery of vs. For it is not ſayde, that God contenteth himſelfe with exercyſing of vs after ſome one ſorte: but that wee muſte bee fayne too paſſe through fyre and water: that is too ſaye, wee ſhall not haue one ſorte of affliction alone: but aſſoone as wee be paſſed out of one aduerſitie, wee muſt ſtreight 60 wayes enter into an other. Yee ſee in effect what is ſignified vntoo vs heere. But it is ſayde immediatly, That wee ſhall bee in league with the ſtones and with the wilde beaſtes. VVhereby Eliphas meeneth, that the things whiche are woonte too anoy and too trouble menne, (ſuche as the ſtones of the fielde and the wilde beaſtes are) ſhall not diſquiet vs. And howe ſhall not the ſtones of the fielde trouble vs? Nother in walking, nor in tilling the ground. For wee knowe that the tilling of a grounde is the more painefull, if it bee ſtonie, and that it is the more labourſome for a poore man where his plough ſhall bee oftentimes in daunger of breaking, if hee turne not away the ſtones. Lo wherefore our Lord telleth vs that the ſtones ſhall not hurte oure walking nor our labouring in the fieldes: our walking (I ſay) to haue any vnhappie ſtumblingplot. Alſo he addeth the beaſtes of the earthe: for wee ſee that the beaſts are againſt vs. True it is that the beaſtes ought of their nature too obey vs, bycauſe God hath giuen man dominion ouer all his creatures, and ſpecially bycauſe hee hath created the beaſtes too the ende they ſhoulde bee ſubiect vnto menne, and acknowledge man as the Prince that reigneth heere beneath according as God hath ordeyned. But yet not withſtanding, now are the beaſtes fayne to riſe vp againſt vs And that is, bicauſe wee haue not done homage too God in reſpect of the ſouerayne Lordſhip which hee hath ouer all creatures, and whereof he hath made vs partakers. And lyke as if a man holding a fee of a Prince, and beeing his leege man had committed ſome offence, as of treaſon or rebellion, the goodes whiche hee hath ſhall be excheated: Euen ſo dealeth our Lorde. For, for our vnthankfulneſſe ſake hee hath bene fayne to bereeue vs of the goodes that hee had put into our handes, in ſo much that hee hath armed the wylde beaſtes which ought to yeeld vs ful obedience, and he rayſeth them vp dayly againſt vs. Behold wherof commeth the contrarietie, and as it were the enmitie that is betweene men and beaſtes. But heere it is ſayde that we ſhall be in league with the beastes: that is to ſaye, that God will reſtrayne the rage that is in beaſtes, ſo as they ſhall haue no deſire to do vs harme. Truely wee ſee that God hath not as yet vtterly bereft vs of the dominion whych he gaue vs in Adam. For although that Horſes and Bulles alſo bee beaſtes full of fierceneſſe, ſo as it ſeemeth that they ſhould ouermayſter menne: yet notwithſtanding they bee commonly tamed, and menne bring them too their lure. And for aſmuch as mē haue their liuing in this worlde: it is Gods will that there ſhoulde ſtill remayne ſome traces of his goodneſſe, and that they ſhoulde inioy his creatures in parte. But yet for all that, they haue not this ſayde league in ſuche perfection as God promiſeth heere, neyther were it conuenient for them to haue it. It behoueth vs too bee troubled and vexed by the beaſtes, too the intent wee may feele the fruite of our rebellion againſt God. Yet notwithſtanding it is a ſpeciall gifte whych God gyueth to thoſe that are his, when they are vnder hys defence and protection: that is too wit, that the wilde beaſtes are peaceable towardes them, as if there were a league [betweene them,] and that God had treated a peace, and were come betwixte them too ſay, True it is that the beaſtes haue hitherto bene enimies too you, but now I will that there ſhall bee peace and agreement betweene you. Yee ſee then what is promiſed [Page] heere, yea euen as it were a ſingular benefite too ſuche as ſhrowd themſelues vnder the ſhadowe of Gods winges. But the meane howe too obteyne ſuche priuiledge, is ſhewed vs yet better in Oſee, when hee ſayeth in his ſeconde Chapter, that God will cauſe a league too bee betweene vs and the wilde beaſtes, namely by our Lorde Ieſus Chriſte. For in that place is expreſſely handled the reſtitution of the Churche whiche was decayed and deſolate. It is ſayd that God wil ſend peace throughout: and there with it is added in particular, that he will 10 cauſe vs too bee in league with the wilde beaſtes. And why ſo? Bycauſe that Ieſus Chriſte is the vniuerſall heire of all creatures, and all things are gyuen intoo his handes: and if wee bee hys members, we ſhall be parttakers of all the benefites whiche the father hathe committed too him in all perfection. Yee ſee then howe wee may walke through al the anoyances of this world without wounding: that is too witte, bycauſe Chriſte is our keeper, and ouerſeeth our lyfe too maynteyne our welfare. Yet notwithſtanding wee ſhall not ceaſſe too bee 20 troubled: according as it is needefull that God ſhoulde chaſtyze vs in diuers ſortes. But how ſoeuer the worlde go, we ſhall finde howe it is not for nought ſayde heere, that God will make the wilde beaſtes too become as it were tame, ſo as they ſhal not riſe vp againſt vs with ſuch rage as they haue bene wonte too doo, bycauſe that hee will holde them ſhort. And heere wee haue a very profitable leſſon: that is to witte, that wee muſte not meaſure the aſsiſtaunce of our God by our eyeſight, but by the promiſſe of ſuccoure that is behighted vs from aboue.30 And why ſo? For yee ſee after what ſorte God will bee honored by vs: that is to witte, he will haue vs beholde the daungers that are neere vnto vs, and when wee ſee howe there are alwayes as it were a hundred perilles for vs to fall into, wee muſte not therefore ceaſſe to truſte to the ayde of our God, [and ſaye:] Beholde Lord, it is true that if wee looke no further but onely heere bylow, wee ſhall bee totoo much confounded. But for aſmuche as thou haſte promiſed too helpe vs at our neede, our life muſte now reſte vpon thee, and wee muſte put it intoo 40 thy handes. Lo heere a greate honor which wee doo vnto God, when wee can ſhette our eyes at all the daungers that threaten vs, and imbrace the promiſe that hee hathe made too maynteyne our welfare. And too ſhewe that the faythfull muſte yeeld themſelues wholly into Gods protection, it is ſayde, that they ſhall laugh in the tyme of calamitie and famine. Not that wee ſhall bee ſenſeleſſe, no nor that wee ought too bee ſo: but this laughing heere importeth ſuch a boldneſſe, as we be not afrayd lyke the wretched vnbeleeuers, who know not what to ſay when 50 they ſee themſelues in any hazarde. Lette vs marke then that bothe the good and the badde ſhall feele the miſerie that pincheth them, and conceyue the daungers too bee afrayde of them. But yet in the meane ſeaſon, if an vnbeleeuer perceyue any miſchiefe towardes him: yee ſhall ſee him ſo caried away with fearefulneſſe, as there is no comforting of him. And (which woorſe is) menne doo muze continually vppon their tormentes, according as it is ſayde that the wicked ſhal flee when no man foloweth hym. And in another texte it is ſayd, that there needeth 60 but a leafe too fall from atree, too afright thoſe that haue no truſt in God. Yee ſee then that if men truſt not in God, and committe not themſelues wholly vnto him, they ſhall bee ſo ſcared out of their wittes, as they can haue no reſte, according as it is ſayde in the Lawe, that their life ſhall bee hanging as at a threede. In the morning they ſhall ſay, is it poſsible that I may go foorth vntill night? and at night they ſhall bee in perplexitie to knowe if they may ſee the morning. Yee ſee then how they that regarde not God, are in continuall thoughtfulneſſe: and not ſo onely, but alſo they are in ſo extreme agonies, as they wote not whither they bee alyue or dead. But contrariwiſe, when Gods children haue perceyued the inconueniences, and haue ſighed and bene attached with ſome feare: alwayes they come too ſaye thus: Lorde, into thy handes I commende my ſoule, thou haſte redeemed mee, thou arte ſoothfaſt, thou wilt continue thy goodneſſe towardes mee, euen too the end: euen ſo Lorde, therefore prouide thou for all my daungers. The faithfull hauing called thus vppon God, doo truſte that hee will heare them, and therefore they call vpon him without ceaſsing. And although they perceyue not that he helpeth them: yet notwithſtanding they hold on ſtill their courſe, warranting themſelues that theyr welfare is aſſured, bycauſe it is grounded vppon Gods truth, which is infallible and vnchaungeable. So then, yee ſee that by the Laughing whereof mention is made here, it is not ment that Gods children ſhould become altogither ſenſeleſſe too conceyue nothing, or that they ſhould make a ſport of it when God thretneth them with any aduerſitie: for that were no manlineſſe, it were rather a beaſtlineſſe. The children of God then muſte bee afrayde, and ſpecially when they perceyue that God viſiteth them for their ſinnes, they muſte thinke of it thoroughly, yea and they muſte haue a feeling of the miſeries of their neighbours, too pitie them: but yet therewithall they ſhall alſo laugh, that is too ſay, they ſhall bee able to deſpiſe all aduerſities, according as wee ſee howe Sainct Paule ſpeaketh when he triumpheth againſt pouertie, againſte all diſeaſes, againſt hunger, thirſt, ſword, things preſent, and things too come: yea and ſpecially when the cace concerned fighting againſt the powers aboue. And wherefore? For when wee know that God hath taken vs into his keeping, and that hee will bee our ſhielde: wee may defie all the harmes that can come too vs from menne. And it is ſucceſsiuely ſayde, that the faithfull man ſhall viſit his tente, and ſhall not meete wyth any miſhappe to greeue him. He ſhall ſee his linage increaſed, and the very breede of his cattell ſhall bee bliſſed of God. Heerein it is ſhewed vnto vs, that God, to ſhew the loue whiche he beareth vs, is not contented only to remedie our miſhappes and too delyuer vs from them: but alſo bliſſeth vs in diuers ſortes, and maketh vs too proſper, too the intent wee ſhoulde feele hys grace vpon vs. Thus yee ſee the ſumme of that which is conteyned heere. But as we haue neede to conſider Gods goodneſſe thoroughly bycauſe he ſuccoreth vs in our afflictions: ſo on the other ſide, in all the benefites which he beſtoweth vpon vs, it behoueth vs too bee attentiue too knowe the fatherly care whiche hee hath of vs. And ſpecially that when ſoeuer he ſhall take vs out of this worlde, wee may knowe that which the holie Ghoſt ſheweth vs heere, according [Page] as I ſhall ſet it foorthe anon: and finally that in all caces and in all reſpectes God will bee the guyder of thoſe that are his, and that although they be fayne too indure things in thys mortall lyfe, and are ſubiecte to many chaunges and ouerturnings: yet God wyll preſerue them, and his bliſsing will bee ſufficient too defende them euen too the ende. Yee ſee what the holye Ghoſt ment to ſhewe vs heere by the mouth of Eliphas. But among the other graces whiche our Lorde promiſeth vnto men, and whereby he will bee knowen too bee 10 gentle and louing, one is when he gyueth vs children. For wee knowe howe linage is a ſingular honor whyche God doeth vnto men. And verily if hee will haue hys goodneſſe knowne euen in reſpecte of the beaſtes in that the beaſtes doo thriue and increace: If God (I ſay) will haue his goodneſſe and fauour caught hold of thereby: what is too bee done then, when he createth children and formeth them after his owne image? for is there not a more excellent and greater dignitie in mans nature, than in all other creatures? So then, no maruell 20 though God doo ſo often in the holy Scripture marke out this ſayde bliſsing as a precious thing. By the way, if men be afflicted by their children, lette them vnderſtande that the ſame proceedeth of ſinne, and that Gods order is reuerſed in that cace: Neuerthe leſſe wee maye manifeſtly perceyue, that God could not tell in the world howe too vtter the loue that he beareth vs, nor his great goodneſſe towardes vs, better than by giuing vs iſſue. Finally it is ſayde, that the faithfull man ſhall be gathered into his graue, as a ſtacke of corne is gathered togither in due 30 time, and layde into the Berne: and alſo that a man ſhall come thither in abundance, that is to ſay, hee ſhall haue liued his fill. Heere Eliphas meant to ſay, that God wyll preſerue hys ſeruantes from violent death, and guyde them after ſuche ſorte in this worlde, that when ſoeuer they muſt depart, it ſhall be as if a man gathered corne in harueſt time. And it is better that corne ſhoulde bee layde intoo a Berne, than that it ſhoulde periſhe in the fieldes: for what were it too leaue corne ſtanding in the fielde after that it is dead ripe▪ The graynes muſt needes 40 ſhedde and come to naught: the birdes will eate ſome of it, and the reſte of it muſte rotte and be troden intoo the dirte. But if it bee gathered intoo the Berne a man may applye it too good vſe. So then Eliphas promiſeth that after that God hath made the faithfull too bring foorth fruite in the world, they ſhall come too full rypeneſſe, and he will gather them vp too himſelfe as menne gather corne. True it is that hee doth not thus alwayes: for wee ſee ſometimes how God ſuffereth his ſeruantes too fall into violent death, and that he plucketh them 50 out of this worlde in the floure of their age, yea and euen in their infancie. VVee ſee that Cain came to greate yeeres of age, and Abell was raught away by the ſworde. How is it meant then that God will preſerue his faithfull ones euen till they bee full rype, as if a man ſhoulde gather corne into a Berne? wee muſt marke firſt of all that when the holy Scripture ſpeaketh of theſe worldly bliſſinges: it intendeth that it falleth out ſo commonly, and not that it falleth out ſo continually. Furthermore wee muſte make compariſon betweene the greater benefyte 60 and the leſſer. VVhen God ſuffereth his children too bee taken out of the worlde betymes▪ it is for their profyte. For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres, than when hee letteth him liue till threeſcore. And ſpecially when wee ſee the worlde flowing out intoo ſuche corruption, that all is confounded nowe a dayes: I praye you ought wee not too eſteeme them more happie in that God hath drawen them away too himſelfe, than if they had longer time too languiſhe heere? It were a miracle if menne coulde continue heere and come al to olde age. For wee ſee what ſnares Satan layeth for vs, and howe it is right harde to walke through ſo many outrages. Therefore if God pull away his children quickly: lette vs bee ſure that he dooth it for their greater benefite. And ſpecially wee haue herevppon too vnderſtand, that although they bee bereft of this bliſsing whyche is ſmall in reſpect of that which God wyll gyue them: yet dothe he not ceaſſe too loue and fauoure them by ſuffering them too fall ſo into ſpeedie death, lyke as thoſe that are perſecuted by tyrantes, haue a moſte precious deathe. For they offer vp a ſacrifize whyche is moſte acceptable too God: and it is an offering of ſweete ſauour when hee ſeeth hys woorde ſealed vp with the bloud of Martyrs. So then, when wee compare the leſſe with the greater, wee ſhall finde that this promiſſe of feeling continually the ſayde bliſsing of God in ſending them to their gra [...]e as corne that is gathered in his due time, is not in vayne towardes the faithfull. For how ſoeuer the world go, he rypeneth them continually. If a faythfull man die at the age of thirtie yeeres, what doth he? It ſeemeth not that he is greatly ſorie for it, hee maketh no great ſtruggeling againſt it as wee ſee the vnbeleeuers do, yea when they bee euen as ſtale as earth, as the Prouerbe ſayeth. Beholde a deſpizer of God and a worldling, whych neuer thought vppon death: and when it commeth too the poynte that God will pinche him in good earneſt, it will make him grinde his teethe and frette with hymſelfe, weening too withſtande death, and ſaying: Can I not prolong my lyfe one yeere longer? He takes hymſelfe too bee a peece of greene woode that crackleth on all ſides. Contrariwiſe when a faythfull perſone dieth, although he indure muche, yet hee betaketh hymſelfe vntoo God, and comforteth hymſelfe in hym: and although there bee ſtriuing ſeene in his body, yet hath hee his mynde quiet, and he deſireth nothing but too frame himſelfe too Gods good will, choozing rather too dye when God calleth him, than too liue heere. To be ſhorte, he deſireth nothing but too obey his good heauenly father. VVe ſee then howe God dothe alwayes rypen hys ſeruants before he call them out of the worlde, ſo as they bee fully ſatisfyed when they come too their graues: and hee that bringeth but twentie yeeres too his graue, is more rype than another that ſhall bring (as ye would ſay) a million of yeeres with him: according as we ſee how the vnbeleeuers do fret and chafe themſelues againſt God when he calleth them, ſo as they bee neuer rype nor olde ynough. So then let vs marke that God bereeueth not his children of the thing that hee promiſeth them in this texte, that is to witte, that how ſoeuer the worlde go, they ſhall come to their graue lyke corne that is through ripe, and meete to be applyed to good vſe. [Page] And therefore let euery one of vs bee contented, when God hath giuen him the grace to liue in this worlde, ſeeing we haue recorde [in our conſciences] that we be verely his, and that hee will drawe vs to himſelfe. And although it pleaſe him to keepe vs in this worlde for a time to exerciſe vs with many afflictions and miſeries: yet let vs not ceaſſe to taſte continually of his goodneſſe, which he maketh vs too feele ſo many wayes, and whereof we ſhall haue full fruition after this preſent lyfe, when hee ſhal haue called vs to the eternall reſt which he hath prepared 10 for vs, and which is purchaſed for vs by the death and paſsion of our Lorde Ieſus Chriſt.

And let vs fall downe in the preſence of our good God, with acknowledgement of oure faultes, praying him too giue vs the grace, that in walking through ſo many daungers, wee may knowe howe oure ſinnes are the cauſe of it, and that wee haue neede too bee ſo beaten and chaſtized at his hande. And therewithall let vs pray him too graunt vs the grace, that the corrections which hee ſendeth vs maye not bee vnprofitable too vs, but that we may through them learne too feare his iuſtice, ſo as we may bee the earneſter too call vpon him in our neceſsities: And alſo that he will giue vs the grace to walke togither in one right brotherhoode, and thereby ſhewe howe wee be rightly his children, and that we ſeeke nothing but too knitte our ſelues togither in all goodneſſe, whereas we ſee the vnbeleeuers conſpyre to deſpiſe God and all right and reaſon. That it may pleaſe him too graunt this grace, not only to vs, but alſo to al people and Nations of the earth. &c.

6

The .xxiij. Sermon, which is the first vpon the ſixth Chapter.

1 IOb anſvvered and ſayde vnto them.

2 O that my diſtreſſe vvere vvell vveyed, and that my ſorovves vere put into the balance.

3 It vvould be heauier than the ſand of the Sea, vvherefore my vvordes are ſvvallovved vp.

4 For the arrovves of the almightie are in mee, vvhereof the poyſon drinketh vp my ſpirite, the terrours of God are directed agaynſt mee.

5 VVill the vvilde Aſſe bray vvhen he hath graſſe, or vvill the Oxe lovve vvhen he hath fodder?

6 Shall that vvhich is vnſauerie bee eaten vvithoute Salte? or is there any taſte in the vvhite of an egge?

7 But the thing vvhich my ſoule hath lothed to touch, is as it vvere the diſeaſe of my fleſh.

8 O that the thing vvhich I deſire might happen to mee, and that the thing vvhich I loue vvere graunted mee.

9 That is, that God vvould cruſhe me and breake me, and that he vvould cut mee as abovve.

HEre wee haue to conſider, what the ſtate of a poore man is when God ſcourgeth him, and maketh him too feele ſuche miſery, as it may ſeeme to him, that hee hath God againſt him. VVe ſee there 40 is no power in mē, that can hold out whē the cace is ſo. And it is verye true that Iob was neuer yet vtterly ouerthrowne, ſo as he ſhoulde haue no pacience at all: but yet notwithſtanding it was not without much difficultie, that he could gather his wits to him, too haue ſome comfort. By the way (as I haue ſayd) wee haue to behold, in what anguiſh mortal man is, whē God ſheweth himſelfe as his aduerſarie partie. And it is greatly for our behoofe to mind this leſſon, bicauſe we be ouer negligent,50 yea and there are ouerfewe that thinke vpon this kinde of temptation. For when we bee ſpoken to of ſuffering any miſerie▪ and of being pacient in aduerſitie: we bee fleſhly, and we mount no higher than our ſenſualtie is able to comprehend: that is to ſay, that we may indure diſeaſes, we may bee put too ſome troubles, this or that may happen vnto vs. But the greateſt miſchiefe of all, whiche is able to ouerwhelme men vtterly, is when God preſſeth them, and maketh them too feele his wrath, as if hee were bent full againſt them to ſay, why haue ye offended me 60 ſo? Therefore when God ſheweth himſelf ſo ſore againſt men: behold, it is a temptatiō which paſſeth all that euer we may indure in our bodie. And here ye ſee why I ſaide, how it is good to trie that thing throughly which is conteyned here. Iob then ſayth, that he would faine that his diſtreſſe were well weyed, and on the other ſide, that his ſorrowes and greefes (that is to wit, the miſerie which he indureth and ſuffereth) were put togither with it into the balance. For then (ſayth he) it ſhould be ſeene, that this miſerie of mine is heauier than the ſand of the ſea. And for proof hereof, god hath ſhot his arrowes at me, yea euē poyſoned arrowes, in ſo much that I am as it were fired, my ſpirit is as it were ſwallowed vp, or my ſpirite is as it were ſteeped in bitterneſſe, by reaſon of Gods ſayde arrowes which haue pearced mee. Beholde whereat hee beginneth. But it ſeemeth heere, that hee frameth an vniuſt complaynt, when hee ſayeth that his miſerie is ſo great, as no ſorrowe can bee able too match it, or bee anſwerable to it. And thys complaynt draweth neere too that which Cain made, the which (as wee knowe) was not without blaſphemie. For as ſoone as Cain heard the condemnation whiche God pronounced agaynſt him: it is certaine that hee could not iuſtifie himſelfe, (for his ſinne was manifeſt, and hee was conuinced of it:) but he accuſed God of crueltie or ouergreat rigour. My puniſhment (ſayth he) is ouergreat, I am not able to beare it, thou wilt chaſe me ouer all the earth, I am not able to ſtande before thy face: howe doeſt thou handle mee? wee ſee heere that although this wretched [Page] caytife coulde not denie but he was puniſhed iuſtly: yet notwithſtanding he had his ſtartinghole, that God puniſhed him not vprightly, but paſſed meaſure in rigorouſneſſe againſt him. I ſayd it ſeemeth that Iob doth the like here. For he ſayth it is no maruell though he bee in great diſtreſſe, bicauſe the affliction which he indureth is exceeding great, and much more heauie. As if he ſhould ſay, he could not lament ynough, ſeeing that God handled him ſo roughly. But we haue ſeene, how he hath come already euen to the curſing of his byrthday, and howe he woulde 10 that he had bin borne dead. And not only ſo, but hee alſo banneth the day wherein he was borne. It ſeemeth then that Iob might not bee excuſed. And in deede (as I haue tolde you alreadie) although he haue a good cace: yet doth he handle it amiſſe: and it behoueth men to know howe there is ſome faultineſſe in this reſpect. Neuertheleſſe he ceaſſeth not too ſpeake truth when hee ſayeth that the miſerie whiche hee indureth is ſo great and ſo extreeme, as euen his woordes are ſwallowed vp, in ſo muche as in that behalfe hee is as a man ouerwhelmed, whiche hath 20 no liuelyneſſe in him, ſo that all that euer he is able too ſaye, is nothing in compariſon of the affliction wherewith God preſſeth him. Lette vs marke therefore, that wee haue here two things: the one is, that wee ſee what a poore ſillie creature is, when God preſſeth him wyth his iudgement, as I haue ſayde alreadie: and the other is, that wee ſhoulde knowe, that in fighting agaynſt our temptations, although wee doo the beſt wee can too withſtande them, and too ſubmitte our ſelues vnto God: yet notwithſtanding wee ſwaye aſide eyther one waye or 30 other through infirmitie, ſo as there is neuer ſufficient ſtrength in vs, except God holde vs vp and ſuffer vs not to bow at all. And why ſo? It is expedient for vs to know, that we bee not made of ſteele, nor that wee bee not as rockes of ſtone: but that we be mortall men full of frailtie. It is behoofefull that God ſhoulde make vs feele this. Alſo although he aſsiſt vs in our afflictions, ſo as we be not ouercome: yet doth he make vs to be woūded and to halte, that is to ſay [he leaueth] alwayes ſome feebleneſſe [in vs] which ſheweth it ſelfe in the mightie operation 40 which he giueth vs. Thus ye ſee the two points which we haue to conſider here. But firſt of all let vs call to remembrance that which I haue touched heretofore: which is, that if wee bee tempted, and whenſoeuer we bee pinched with any aduerſitie in our bodie: wee muſte the more feare ſtill this ſpirituall temptation, when God cyteth vs to his iudgement, and becommeth as it were our Iudge, ſo as wee muſt bee faine too anſwere before him, and too render him our accounte. True it is that wee ſhal much more perceiue that thing which toucheth vs in 50 our fleſhe. And why ſo? For wee bee wholly giuen too that. So then wee ſee commonly that menne feare famine, peſtilence, ſickneſſe, or death whiche is the vttermoſt. If a man threaten vs with this, wee bee afrayde: but if a man ſpeake too vs of God, wee bee not moued a whit. And why ſo? Herein we ſhewe our ſelues too bee dull, yea euen too the vttermoſt, as they that differ nothing from Oxen and Aſſes, in that wee make ſo ſmall reckening of Gods wrath, and of the damnation that is prepared for our ſoules, I meane of them that continue 60 enemies vnto God: But if a man talke to vs of any thing that concerneth this preſent life, wee are amazed out of meaſure. Neuertheleſſe, in the meane time whyle other continue in their dulneſſe, God ceaſſeth not too exerciſe thoſe that are his, after ſuch a maner as he maketh them too feele his wrath, and then (as I ſayde) they bee tempted muche more without all compariſon, than if they indured all the miſeries that are poſsible too bee imagined. Sometimes wee ſhall thinke it ſtraunge that the faythfull ſhould ſpeake thus: And what? God hath ſhewed himſelfe as a Lion towards me: he hath broken all my bones, I am on a burning fire, I wote not where to become, my ſoule is as it were ſwallowed vp, my bodie is as good as rotten, and there is nothing but ſtinch in me. VVherefore is it that the faythfull ſpeake ſo? It ſeemeth that they bee nice and womaniſhe: and yet notwithſtanding theſe are they that were moſt ſtrong and ſtedfaſt, and whome we haue ſeene gouerned by the ſpirite of God, ſo as they haue had an inuincible courage. Had not Dauid a goodly pacience: God exercyſed him verie much: and yet we ſee he alwayes had the vpper hande, ſo he was neuer caryed away vnto wickedneſſe for all the trouble that befell him. Ye ſee here a man of armes, who hath bene practiſed in all maner of battayles, not onely for a day or for a yeare, but all his lyfe long: and yet for all his experience, he complayneth as if hee had neuer beene acquainted with any aduerſitie, or as if he wiſt not what it were to be afflicted. Yea verely. But (as I haue ſayde) let vs marke that he was not preſſed with bodily harmes. And although he were ſenſible as other men are: yet had it not greatly grieued him too beare any ſickneſſe or too ſuffer any ſuch other like thing. VVhat is it then, that driueth him too complaine ſo? It is bycauſe hee entereth into hymſelfe, and is touched in his conſcience, as though God had not onely forſaken him, but alſo were become his deadly foe, and purſued him euen vnto hell, too ſay: thou ſhalt haue neyther peace nor truce, but I will drowne thee altogither. Seeing then that Dauid was ſo preſſed wyth the feeling of his ſinnes, and perceyued that Gods wrath was kindled agaynſt him: yee ſee what nipped him euen too the heart. Ezechias felte as muche. For God not onely afflicted him with ſickneſſe as may commonly befall vnto vs: but alſo beſides that he ſhewed him a token of his diſpleaſure. Therefore it ſeemed vntoo him, that God woulde repeale and diſanull all the grace that hee had graunted him before: And further that his deathe ſhoulde cauſe Gods ſeruice too bee quite ouerthrowne, which had beene ſtabliſhed by his hande. VVhen Ezechias conceyued ſo great and ſo horrible vengeance of God: there was good reaſon why hee ſhoulde be ſo diſmayde. And ſo yee ſee why hee made ſuch complaynts as ar conteyned in this ſong. Therefore let vs marke that when God afflicteth vs in our bodies, wee can well take paciently the miſeryes that hee ſendeth vs: for, that is nothing in compariſon of the anguiſhe whiche they indure, whom he maketh to feele his wrath and vengeance: and yet notwithſtanding it is for our profite too come therevnto. And although it be ſo harde and bitter a thing vntoo vs: yet neuertheleſſe wee muſt bee fayne too come too it. And why ſo? For they that conceyue not theyr bodily tribulations, paſſe not too ſeeke helpe of the diſeaſes of theyr ſoules, bycauſe they perceyue them not [Page] at all: and ſo conſequently they paſſe not to ſeeke attonement with God, for they conſider not his iuſtice. So then (as I ſayde) it is more than neceſſarie for vs to be wounded with Gods iudgement, that when wee haue taken holde of it, we may bee conſtrayned to grone vnder ſuch anguiſhe, according as wee ſee it to haue beene in Iob. True it is that euerye man ſhall not haue like meaſure, and God alſo knoweth what wee bee able too beare. According as a man ſhall bee weake, and as God ſhall not haue indued him with ſo great a grace of his holy ſpirite:10 ſo verily will hee make him too feele his iudgement thereafter: howbeeit hee will holde him vp, and make him to taſte of his mercie in the middes of his wrath, ſo as the ſame ſhall not vtterly diſmay him. But as for him that hath receyued a more ſingular ſtrength, and whome God hath fortified with his holy ſpirite: he muſt be faine to ſuſtaine greater brunts, and farre rougher aſſaults, than ſuch as are feeble like litle children. And here ye perceiue why we ſee theſe ſpirituall battayles in Dauid, Ezechias, and Iob, which neuer a one of vs ſhall finde in himſelfe.20 True it is that we ſhall haue our portion of them: for (as I haue ſayde) without it we would become dullards, and it woulde be a ſigne that we were forſaken of God, ſo as we ſhould haue our conſciences rocked aſleepe too much. But when God preſſeth vs with his iudgement, it is but for a ſmall while if wee compare our ſelues with the holy perſons that haue incountred agaynſt the ſorrowes of death and hell. And why ſo? For God had armed them, yea and hee had ſo fenced them with his owne ſtrength: that although they were bowed, yet were they not vtterly 30 beaten downe: and if they were beaten downe, yet did God lift them vp againe. And therefore it behoueth vs to marke well what is ſayde vnto vs here. Furthermore when we ſee Iob ſo ſore preſſed, euen Iob I ſay, who was the mirrour of pacience: let vs learne to walke aduiſedly. For if this happened to the greene tree, what ſhall become of the drie tree? VVe ſee that Iob was ſo hartburned with anguiſh, and wee ſee he was ſo dulled with torments, as he wiſt not what to ſpeake: and what ſhall become of vs then, if God liſt too ſcourge vs rigorouſly?40 muſt we not needes quaile vtterly? But this muſt not aſtonie vs: neuertheleſſe it ſtandeth vs on hande to bee afrayde. For we can be hardie ynough while we bee farre from blowes, as our ordinarie maner is: inſomuch as there is none of vs all, but he will make himſelfe as valiant as can be, and it ſeemeth that nothing ſhall be able to daunt vs. Let vs rather conſider what our feebleneſſe is, too the end that we may not be puffed vp with vaine preſumption, but may vnderſtande how we be but poore creatures, & that we cannot well hold out one minute of an houre,50 agaynſt the aſſaults that may be giuen vs on either ſyde, except we flee to our God, praying him to ſtrengthen vs. Ye ſee then what we haue to do, when wee beholde the example of Iob. Moreouer let vs marke well this woorde when hee ſayth, That the arrowes of God are in him, and that the venim of them hath drunke vp his ſpirite, or that his ſpirite hath ſucked in the venim, for eyther of both wayes may be ſpoken. But the principall poynt that we haue too marke here, is that Iob doth vs to vnderſtande heere, that he hath not to deale with men, nor that the cace ſtandeth 60 as when we indure ſome afflictions in the fleſh. I knowe (ſayth he) that it is God which warreth agaynſt me: and not onely ſo, but his arrowes alſo (ſayth he) are in mee: they haue ſtryken mee too the heart and are runne quite through me. In the firſt place, Iob ſheweth, that he is faine too indure battayles, as if God himſelfe warred agaynſt him. And what a matter is it when a mortall man who is a thing of nothing, ſhould bee forced ſo farre, as too feele that God prepareth and bendeth himſelfe agaynſt him, and yet notwithſtanding be able to outſtande it? Howe ſhould that bee poſsible? Neuertheleſſe (as I haue ſayde alreadie) we muſt needes be brought to that poynt, for our owne profite. And in good ſooth we profite euil vnder Gods ſcourges, if in the meane while wee beate our braynes, or reaſon with men, to ſee from whence the aduerſities come vnto vs, and linger here ſtill below: this is verie yll conſidered of vs. As for example, if one that is diſeaſed thinke with himſelfe: ſuch an inconuenience is light vpon me: Lo ſuch a thing is the cauſe: and that hee cannot ſuffer any affliction whereby God ſhall giue him occaſion too feele his wrath: this man is farre from receyuing frute by the chaſtizementes which God ſendeth him. I ſay, when wee ceaſſe not to alledge this or that, too hold our ſelues ſtill to the creatures: we profite verie yll. Therefore we muſt mount vp to this ſtep: that is, that the aduerſities come of God, and that they come vpon vs bicauſe of our ſinnes: and heerewithall let vs vnderſtande howe it is as much as if God had ſhotte his arrowes at vs, and wounded vs. So then let vs bethinke vs well of this woorde, when Iob ſayeth, that the arrowes of the almightie were let flee agaynſt him. Yea and hee ſayeth expreſly that they ſticke faſt in him, and that his ſpirit is as it were ſwallowed vp. VVhere by hee meeneth, that his diſtreſſe commeth of the ſayde fearing of God, according alſo as hee addeth, that the terrours of God are bent agaynſte him. And for the better vnderſtanding of this ſtreyne: let vs marke that God dooth oftentimes afflict thoſe that are wylfull and hard hearted. But what? Their mynde is neuer the more humbled for all that. For they beate backe all Gods iudgements, as an Anuylde beateth backe the hammer. But God woundeth whom he liſteth when he meeneth to humble them, inſomuch that they be ſtryken quite through, yea euen to the bottome of their hart. Thus yee ſee what Iob ment to expreſſe. True it is that ſomtimes the like ſhall happen to the reprobates alſo. But when full account is made: it is a ſpeciall grace which god beſtoweth vpon his own children, when he pearceth them ſo throughout, and maketh them too feele his vengeance within their harts, in ſuch wiſe as they are as it were ſwallowed vp by it, and their hartes are conſumed by it. This will be very hard for vs, and we will flee from it if it be poſsible. But thereby God worketh our welfare, and it is much better that it ſhould be ſo, th [...] that we ſhoulde be blockiſh to beate backe all the conceytes which God ſendeth vs whē he purpoſeth to ſcourge vs for our ſinnes, and too make vs feele howe it is a terrible thing to haue him agaynſt vs. Beholde how we muſt profite our ſelues by ſuch woundings, knowing that god intendeth to humble vs, to the ende we ſhould not bee as the ſcorners, who doo nothing but mocke at his iudgements: and that hys making of vs too feele them to the quicke, is too the ende wee ſhoulde quake at them. Furthermore wee ſee what [Page] neede we haue of ſuch a medicine, ſith we bee ſuche dullards as to follow the luſtes of our fleſh. For what are we the better for Gods worde? how are wee moued for all the threatnings that are made to vs? It ſeemeth that we would hold our owne agaynſt God, and ſpite him by our defiances. Beholde the pride which is to be ſeene commonly in men: and we alſo ſhould be ſubiect therevnto, were it not that God clenzeth vs of it by ſhewing himſelf ſo rough towarde vs, as we might feele his arrowes in our harts, and that all our courage might be ſwallowed vp by 10 it. And likewiſe Iob ſayth, that the terrors of God are directed [or leuelled] at him. And why ſo? For his wordes are as it were ſwallowed vp, or conſumed. VVhereas hee ſayth that the terribleneſſe of God was leueled at him, he meeneth (as I haue ſayd alreadie) that he hath not men to his enemyes, but that it is God himſelfe which warreth againſt him. True it is that we may be aſſaulted at mens handes: and yet notwithſtanding wee muſt not ceaſſe to acknowledge that which is ſayde heere: that is to wit, that God armeth his creatures agaynſt vs, to the ende to ſhewe vs 20 his diſpleaſure. At a worde, on what ſide ſoeuer the miſchiefe do threaten Iob, yea euen that he be wounded, he muſt acknowledge howe it is the hande of God that toucheth and preſſeth him. And this is the cauſe why he ſaith the terrours [or the terribleneſſe.] Hee knowes well ynough that whē God ſcourgeth him, his int [...]t is to haue him returne vnto him, and that God ſeeketh nothing but to receyue his ſeruants too mercie, and too deliuer them from the trouble which they indure. But in theſe ſorowes which he ſuffreth, he is not able to take hold of the goodneſſe 30 which God intendeth to vſe towards him. And thus ye ſee what is the cauſe of our impacience: euen for that we are not touched as were requiſite, to render God his due honour. For proofe hereof, when we ſpeake of calling vpon God, and of deſiring him to haue pitie vpon vs: we do it but ceremonially vntill we knowe that we are at the laſt caſt, and that we be as poore damned ſoules and forlorne creatures: Vntill we knowe this throughly too the quicke, it is certaine that oure deſiring of God too haue pitie vpon vs, ſhall be but from the teeth outwarde.40 And therefore a man neuer honoureth God in good earneſt, vnleſſe hee bee confounded in himſelfe. For the matter conſiſteth not altogither in ſaying, that God muſt bee ſuperior ouer vs, and wee ſubiect to him as all other creatures are: But wee muſte yeelde him this honour which is ſpecified here: namely that he only is righteous, and that there is nothing elſe in vs but all maner of wickedneſſe, too the ende wee may haue our mouth ſhette, and bee diſtitute of all excuſe, ſo as wee maye not make any account of our ſelues, but acknowledge that nothing 50 belongeth too vs but ſhame, and that we deſerue too be caſt away as ſtin [...]ng and curſed creatures. If we bee not come too this poynt, it is no honouring nor ſeruing of God, according as Saint Paule ſheweth in the thirde to the Romaines. For in ſpeaking of Gods infinite glorie, hee ſayeth it becommeth vs too come before him with ſuch feare and lowlineſſe, as wee may bee lyke poore offenders with halters about their neckes, ſo as we ſhoulde go to hell, if hee plucked vs not backe of his infinit goodneſſe. So then it is not without cauſe that God afflicteth 60 his ſeruants, and preſſeth them in ſuch wiſe as hee bringeth them to this poynt, too the ende hee may bee gloryfied in them. As touching that he ſayth, that his wordes are ſwallowed vp: it is as much as if he had ſayd, that he ſpeaketh not Rhetorically as wee ſee ſome men do, who are eloquent in ſetting out their own aduerſities. As for thoſe that are Cokneys, if they indure any little aduerſitie, they neede no man of lawe to pleade their caſe, it ſeemeth (to heare them ſpeak) that there are none but they on whom men ſhoulde haue compaſsion. But they that can ſo well pleade and babble, ſhewe well ynough that their aduerſitie did not ſo greatly greeue them: for had they beene touched in good earneſt, it is certaine that they woulde ſhewe that which is ſayde heere. And heere ye ſee wherfore it is expreſly ſayde in the ſong of Ezechias, that hee had chattered like the Swallowes, and that hee had no more had the voice of a man to vtter his conceyt, but had beene ſo ſhet vp that time in ſorow, that he wiſt not what to ſay, nor howe to couch his wordes to vtter what hys mynde was. Let vs marke then that when God ſummoneth his ſeruaunts in ſuche wiſe, hee ſheweth himſelfe to bee their iudge and pincheth them to the quicke, as they are euen deſtitute of wordes, and confounded, and know not howe too expreſſe their meenings. Although (ſay I) that God woorke ſo, and that hee oftentymes deale roughly with vs: yet notwithſtanding let vs call to mind the conuenient remedie, leaſt wee bee put to vtter confuſion. And this is it that Sainct Paule meeneth when hee ſayeth that God by his holye ſpirite gyueth vs gronings which are intollerable. VVhen Sainct Paule ſpeaketh of the prayers of the faythfull, (I meene of the better ſort:) hee ſayeth that when God maketh vs too pray earneſtly, then wee grone: yea wee euen grone, but wee haue not a woorde at hande: for if a man ſhoulde demaunde of vs, what is it that thou ſayeſt? VVhat is it that thou deſireſt of God? VVe wiſt not what too ſay too him. VVee muſte keepe that as a thing locked vp, ſo as wee cannot declare by woorde of mouth, what wee ment too ſay. Yee ſee then howe God remedyeth that whiche is ſpoken heere: which is, that although all oure ſpeeche were ſwallowed vp, yet hee giueth vs a meane too finde him, and to get too him, which meane hee alloweth: and although that this kinde of language be not vnderſtoode of men, yea and that euen the partie himſelfe which prayeth vntoo God bee intangled, ſo as hee cannot vtter his woordes: yet doth God vnderſtand ſuch maner of ſpeech. Nowe foraſmuche as wee ſee that God heareth our gronings when wee bee ſo abaſhed that wee bee vtterly diſmayde in our ſelues: Let vs beare paciently the aduerſities which hee ſendeth vs, ſeeing that hee giueth ſuch ſucceſſe as all of it redoundeth too our profite and welfare. Lo what we haue too marke vpon this ſtraine. Heere withall Iob vſeth certaine ſimilitudes, too ſhewe howe it is not without cauſe that hee complayneth ſo. Hee ſayeth, will the wylde Aſſe bray when hee hathe graſſe? no more wil the Oxe when hee hath fodder. And furthermore, Can a man eate a thing that hath no ſauour, [...] the white of an egge without ſalt? By ſuch ſimilitudes Iob meeneth, that both menne and beaſtes are glad when things fall oute too them after theyr minde or deſire▪ VVhat is the thing that the wilde Aſſe ſeeketh? Hee deſyreth paſture. Therefore when he hath graſſe at will [Page] he careth not to bray or to greeue himſelfe. VVhy ſo? For he hath the thing that hee deſireth. An Oxe likewiſe is contented when he hath fodder giuen him. But contrarywiſe (ſayth he) howe is it poſsible that a man ſhould be made to like of the thing that is agaynſt him? Verely wee will not eate of the meates that are vnſauerie. If a man ſhoulde make vs to ſuppe off the white of an Egge, it were ynough too make vs ſpewe: for it were a thing that woulde go agaynſt our ſtomacke. Seeing that this worde betokeneth an vnſauerie thing: what is to be ſayd 10 of a bitter thing that ſhoulde ſerue to choke vs? But yet much worſe are the miſeries wherewith Iob was afflicted. And therefore he concludeth therevpon, that he woulde fayne haue his owne wiſhe: which is, that God woulde kill him at the first blow, and not make him to pine away after that ſort. Yee ſee in effect what is ment heere. And firſt of all let vs marke, that this ſentence is good and true, yea and that the doctrine conteyned therein is verie profitable: for it is expedient for vs too bee warned of our paſsions. There are which ſtande much vpon the reputation 20 of their owne vertues: and therefore it is good for vs to knowe that we haue neede too haue our fleſhly deſires repreſſed. VVhy ſo? Too the ende that if things fall oute according too our mynde, wee may haue skill to ſay: Beholde, God giueth vs our heartes deſire, and therefore wee haue whereof to reioyce. And that if things fall out agaynſt vs, wee maye acknowledge and ſay, beholde, it is God that afflicteth vs: VVherefore? Euen bicauſe we haue offended him, and hee will cut vs oute our morſelles. It is good therefore that theſe things here 30 ſhoulde bee knowne vnto vs, and that wee ſhould minde them, and that the remembrance of them ſhould oftentymes bee renued. And ſpeciallye it is a great ſhame for men that they haue no diſcretion, ſeeing that the brute beaſtes can ſhew them howe that according to their meaſure they haue ſome diſcretion. True it is that there is no reaſon nor iudgement in an Oxe, nor in an Aſſe. Yet hath God giuen them a certaine witte, whiche leadeth them thither as their nature goeth. Nowe let vs conſider what it is that God giueth vnto man who ought too haue 40 iudgement. Bycauſe of the ſpirite which is imprinted in his ſoule. It behoueth him to haue diſcretion. But yet let vs note further, how it behoueth vs ineſpecially too fight agaynſt oure luſtes. Howe ſo? An Aſſe will leaue hys braying when hee hath paſture afore him: ſo will not a man do, he will not content himſelfe. Verie well. It is good that a man ſhoulde thanke God when he hath proſperitie, and that he ſhoulde know how he is ſo much the more beholding to God: but he muſt not fal aſleepe vpon it. Let vs learne then that here are two things. The 50 one is, that when God giueth vs meate and drinke, we be worſe than the brute beaſtes if wee make not account of ſuch a libertie, but be ſo blockiſh in our hartes, that wee conſider not howe liberall and gracious God is towardes vs. Thus much for the firſt poynt. But wee conceyue the cleane cōtrary in many men: yea after a maner in al men, For howe great is our vnthankefulneſſe? if God giue vs meate and drinke, haue we the ſtayedneſſe that is in brute beaſtes, to holde our ſelues in quiet and contented? No: we be like vnſatiable Seagulles. How fowle and howe exceſsiue 60 are our appetites? See howe an Aſſe eateth. Although he haue trauelled with great paine, when he is put to paſture he ſatiſfieth himſelfe, and then layes him down vpon it, he is contented. But as for a man, though he haue crammed in as much as foure or fiue men could ſwall owe vp, he is not contented with it, hee regardeth not what is meete for him, but he will ſtill bee heaping vp and gathering in of more. VVhen a man hath his Garner full, yet hath he a bellie too bigge for it. VVhen he hath his wine ſeller well ſtored, he thinketh that that is nothing. VVhen he hath prouiſion ynough for a whole doozen of perſons, yet will he not be contented he is like a [...] that can neuer be filled. Ye ſee then how men are [...] away by their luſtes, ſo as they be neuer ſatiſfied: ſuch is their vnthankfulneſſe. And what iudge muſt ſuch maner of folk haue? Euen the Aſſes and [...]en. The Angelles neede not to come downe from heauen too poure Gods condemnation vpon their heads. In the order of nature a man may perceyue, that there is much more reaſon and modeſtie in the dulneſſe that is in theſe beaſts, thā there is in men who ought to haue a further conſideration. Beholde a ſpeciall poynt which we haue to marke here: But on the other ſide alſo let vs learne, that wee muſt not bee lyke the brute beaſts in ſeeking nothing elſe but bellie cheere. For when God ſendeth vs proſperitie, we muſt not holde vs there, that muſt not be our Butte to ſhoote at. VVhat then? Let vs vſe the ſayde proſperitie, paſsing continually ſtill further, and preparing our ſelues too affliction if God liſt to ſende vs any: to the intent we bee not taken vnwares bycauſe wee made reckening too haue lyued alwayes at our eaſe. I ſay let vs beware wee fall not aſleepe in ſuche careleſneſſe when God ſendeth vs paſture, and that wee bee handeled as well as wee woulde wiſhe. But let vs continually quicken vppe ourſelues, that wee may attayne too the benefyte wherevntoo hee calleth vs. Marke this for a ſpeciall poynt. Nowe whereas it is ſayde that wee cannot bee made too eate that whiche i [...] without ſauour, and that wee cannot ſuppe off the white of an Egge without ſalt: Heereby wee may knowe (as I haue ſayde) howe that before the blowe come, it is good too forethinke oure ſelues, that colde and heate, vnſauerie vittayles and all other ſuch things are as it were aduerſities which we ſhunne by nature. Verie well, needes muſt wee feele this geere, for wee bee not ſenfeleſſe. But howſoeuer the worlde go, let vs make our ſelues readie too indure paciently the thing that is vnſauerie. Let vs bee contented that God ſhall do it for our profite. And therewithall let vs aſſure our ſelues, that ſithe hee ordeyneth it, his onely will muſte bee a better taſte vnto vs, than all the things that happen too vs by oure owne good will. VVhat ſhall be our ſalt then to make vs finde good taſte in all the aduerſities that can befall vs, ſo as wee maye beare them paciently? Obedience, ſo as wee acknowledge, and ſay, go too, I ſee heere howe God afflicteth vs. And why? Firſt bycauſe we be worthie of it: and ſecondly bicauſe it is his will too aduaunce our welfare by that meane. Beholde (I ſay) what will make vs too finde good ſauour in that which heeretofore was (as ye would ſay) lothſome. This then is the poynt that we muſt come vnto, when we be deſirous to finde fauour in all our aduerſities, that we may paciently receyue all the corrections whiche it ſhall pleaſe God to ſende vs, and that wee [Page] may frame our ſelues too his good pleaſure, deſiring nothing but that he will accompliſh as he hath begonne, to the intent that beeing guided and gouerned by his holye ſpirite, we may ſeeke nothing but to loue, ſerue, and honour him, and too holde all that for good and rightfull, which it ſhall pleaſe him to ſende vs.

And nowe let vs caſt our ſelues downe before the face of our good God in acknowledging our faults, praying him to make vs perceyue them better than we haue done hitherto: and that when it ſhall pleaſe him too make vs 10 feele his iudgements, although we be preſſed out of meaſure to our owne ſeeming, yet notwithſtanding we may not ceaſſe to reſort vnto him continually, hoping that he will deliuer vs from al our aduerſities, according as of his infinite mercie it is his will to reach out his hande too vs continually: and that although that at the firſt wee perceyue not that he is minded to ayde vs, yet we may wayt paciently till time conuenient come too ſhewe vs that he hath alwayes beene freendly and fauourable too vs, yea, truly by meane of our Lorde Ieſus Chriſt, according as it hath pleaſed him to chooze vs in him, and to call vs to the knowledge of him, too the ende too make vs all members of his bodie. That it may pleaſe him to graunt this grace, not onely to vs, but alſo to all people, &c.

The .xxiiij. Sermon, which is the ſecond vpon the ſixt Chapter.

8 VVho vvill cauſe my deſire to come to paſſe, and that God may ſende me my longing?

9 VVhich is, that hee ſhoulde breake mee in peeces, and that he ſhoulde ſtretch out his hande and cut mee off.

10 For then ſhould I yet haue comfort: I ſhoulde reioyce in my griefe: let him not ſpare me, and I vvill not denie the vvordes of the holy one.

11 VVhat is my ſtrength, that I ſhoulde bee able to indure? and vvhat is mine ende if I ſhould prolong my life?

12 Is my ſtrength the ſtrength of ſtones' or is my fleſh of ſteele?

13 I can no more, and my might fayleth mee.

14 Hee that is afflicted ought to haue a good turne of his friende: but men haue forſaken the feare of the almightie God.

WEe haue too goe forwarde with the matter that I began alreadie: which is, that Iob tormenteth him ſelfe heere, not for the miſerie which hee indureth in his bodie, but bycauſe God hilde him as a poore condemned perſon, and bycauſe hee dealeth as a iudge with him, and is altogither againſt him. Ye ſee then wherefore Iob is more greeued than for all 40 the reſt that hee coulde ſuffer. That is to wit, bycauſe he feeleth Gods hande heauie vppon him, as Dauid ſpeaketh in the two and thirtie Pſalme. And let vs marke this well alwayes. For otherwiſe we ſhall not knowe to what purpoſe hee ſayeth, I woulde I were deade, I would God woulde kill mee, I would I were cut off from the world, for then ſhoulde I haue ſome eaſe, and I ſhoulde bee no more ſo ſore preſſed. And coulde there befall him any worſe thing than death, ſpecially than a death of Gods ſending, wherein he ſhould knowe that God woulde vtterly 50 ouerwhelme him? And were not that the extremeſt of all miſeries? and yet for all that hee ſayth, that if God woulde diſpatch him at one blowe, he could well beare it: but to linger pyning as hee doth, and too bee preſſed ſo long a while, hee ſayth it is impoſsible for him too keepe meaſure, for it is all one as if hee were hilde in a burning fire. Then let vs marke well this diuerſitie whiche is betweene a man that is ouerwhelmed at the firſt ſtroke, and another whom God holdeth (as it were) vpon the Rack, whom he ſcourgeth a long while without giuing hym any 60 reſpite, and which is not releeued in his miſerie, but muſt be faine to abyde it out continually. Let vs nowe come to the ripping vp of the cace that Iob pleadeth here. Firſt hee ſheweth that his cheefe deſire ſhoulde be to die and to be cut off. True it is (as I haue touched heeretofore) that Gods children may well wiſhe death: howbeit to an other ende, and for an other reſpect [than hee doth heere,] like as all of vs muſt with S. Paule deſire to be let looce from the bondage of ſinne wherin we be hilde priſoners. Saint Paule is not mooued there with any temptations of the fleſhe: but rather, the deſire that hee hath to imploy himſelfe in Gods ſeruice without let, driueth him too wiſhe that he might paſſe out of the priſon of his bodie. VVhy ſo? For ſo long as wee bee in this worlde, we muſt alwayes be wrapped in many miſeries, and wee ceaſſe not too offende God, beeing ſo weake as wee bee. Saint Paule then is ſorie that hee muſt liue ſo long in offending God, and this kinde of deſire is good and holy, and proceedeth of the holy Ghoſt. But there are verie fewe that deſire too go out of the worlde in this reſpect. For ſo long as we bee at our eaſe, we care not a whit what vyces and imperfections we haue, nor to be ſo forwarde in ſeruing God as were requiſite: this geere toucheth vs not a whit. VVhat then? If there betide vs any trouble, if we fall into any diſeaſe, if matters fal not out as we would haue them: then wee wiſh our ſelues out of the worlde, and there is none other talke but of oure wearineſſe in deſpizing of oure lyfe. Yee ſee then what Iobs wiſhing was. It was not chiefly bycauſe hee knewe what his ſtate was: but bicauſe the miſerie that hee felt did nippe him, therefore hee was deſirous too haue his requeſt at Gods [Page] hande. For he not onely deſireth it [in his hart,] but alſo addreſſeth himſelfe to God too make ſute for it. And this is yet another miſchiefe, that a man wiſshing death, as Iob doth heere, ſhall bee as ye woulde ſay, ſhet vp and ſhrunke into himſelfe, ſo as he ſhall not dare preſent himſelfe vnto God to pray for it, though it ſo be that he haue cōmitted a great offence before. For we muſt not preſume to hide our ſelues, nor to haue any backe nookes wherein to make wiſshes that are wicked and reiected of God. But yet when a man ſhall come ſo farre forth as to make 10 ſuch requeſt vnto God: no doubt but he ſinneth double. VVhy ſo? For it is an ouergreat raſhneſſe for vs, to come to vnhallow the name of God. How is it then that wee muſt pray? VVhat rule muſt we obſerue in that behalfe? That we requeſt nothing which is not agreeable too hys wil, according as S. Iohn ſpeaketh in his Canonical Epiſtle. And verely our Lorde Ieſus Chriſt ſheweth full well that we muſt keepe the ſayd modeſtie when he ſetteth downe this petition, That Gods will be done. Ye ſee then how Iob vnhalloweth the name of God when he dareth make 20 ſuch and ſo exceſsiue a requeſt. Nowe then for the firſt poynt, whereas it is lawfull for men too wiſhe that God woulde deliuer them quickly out of this mortall bodie, when their life is beſieged here with ſo many wantes and miſeries: it is not by reaſon of the troubles that we muſt indure here, but bicauſe we are alwayes ſubiect to many vices. Marke this for a ſpeciall poynt. Let vs marke further, that when God afflicteth vs, and that there happen things that are ſowre to vs: we muſt not wiſh death therfore: but rather wee muſt buckle our ſelues to the combate,30 ſith that the will of God is ſo. Thirdly when we deſire too bee ſet free from this bondage of ſinne, and that God ſhoulde breake the bondes that holde vs as nowe: Let men do it meaſurably, ſo as we may be readie to bee humbled as muche as ſhall pleaſe him. And although it greeue vs, and that we ſighe bicauſe wee cannot giue our ſelues wholly to do what God commaundeth: wee muſt firſt haue this cōſideration to ſay, VVell Lord, if it be thy will, that I beeing a poore ſinner and hauing vices continually lurking in me ſhoulde ſerue thee: graunt mee the 40 grace too acknowledge my faultes, that I may ſigh before thee to craue pardon for them at thy hande. Beholde (ſay I) the meaſure which it behoueth vs to keepe. Furthermore, let vs learne by the example of Iob, that when wee come before God, it is not for vs too bring thither oure owne deſires and our owne luſtes, and to ſpeake whatſoeuer commeth at our tungs ende: but our requeſtes muſt alwayes bee framed according to Gods promiſes, and according to that which he giueth vs leaue to demaunde of him. Ye ſee then whereat we muſt begin, if wee will pray 50 vnto God as becommeth vs. That is, we muſt not be raſh to threape this or that at his hande: but wee muſt conſider well what is lawfull for vs according to his will. For what honour do all thoſe yeelde vnto God, which craue whatſoeuer commeth in their minde, without foreconſideration? Their meening is to haue his head vnder their gyrdle. Beholde (ſay I) an vntollerable preſumptuouſneſſe, when a mortall man will beare ſuche ſway, as God muſt bee ſubiect to his demaundes. Beſides this, we haue ſhewed alreadie, how God wil haue vs yeeld him ſuch reuerence,60 as to ſeeke to know no more than hee giueth vs leaue, and then he thinketh good, and that he will haue vs to do it with all modeſtie. Seeing then that Iob hath happened to ouerſhoote himſelfe ſo farre, and to make ſuch a requeſt vnto god as is naughty, & as we our ſelues would finde fault with: let vs be well aduiſed that we bee ſober minded when we fall in hand with praying vnto God and that we haue wel conſidered aforehand what things God promiſeth and permitteth. And by the way the remedie hereof is not, that we ſhould not pray vnto God, whē our fleſh prouoketh vs to deſire this or that: as there are ſome who (if a mantel thē that it is a peruerting of true prayer, to demaund any thing of God other than he hath allowed:) I ſay there are ſome which will anſwere, verie wel ſir. I will not pray God at all, for I ſhoulde diſpleaſe him if I ſhould make him ſubiect after that ſort to my deſires: but I may wel ynough wiſh this or that, and yet the while not be mynded that God ſhould be ſubiect to my deſires: But we muſt not vſe ſuch by leapes. VVhat is to be done then▪ VVhen we ſee ſuch wiſhes, ſo fooliſh and full of vanitie, and which are not onely fonde, but alſo wicked: what is to bee done? There is no ſeeking of any lurking holes. VVhat then? Let vs rather lay open our hartes before God, (as the holy Scripture ſpeaketh therof) ſo as we haue nothing wrapped vp in them. But as ſoone as any deſire comes in our mynde, [let vs thinke thus:] Is it lawfull for me to wiſh ſuch things? Doth God permit me then? Let vs fall too examining of oure ſelues, that the thing which is entred intoo our heart may be layde open: and when we haue made God priuie too it, let vs diſpoſe our ſelues to pray vnto him according to his will. VVhen we haue ſo done, let vs on our part conſider, that wee muſt not come vnto God with our heade vpright, nor bee ſo bolde as to make ſo farre account of him, that he ſhoulde do whatſoeuer wee haue conceyued in oure braine: but wee muſt bee ſubiect too him in all poyntes, and in all reſpectes. Nowe then if wee holde vs too this meaſure: yee ſhall ſee all oure euill luſtes corrected and repreſſed, and our knowing that a man muſte not couet any thing which he might not be bolde to aske at Gods hande, will bee a brydle too vs. And wee muſt not preſume to aske anye thing, but that whiche God hath graunted by hys woorde. If it bee ſo, wee muſt needes bee reſtrayned, and our fleſh muſt not ouermayſter vs to carie vs away to this or that. Lo what wee haue too marke concerning Iob in this ſtreyne. Yet notwithſtanding it is a leſſon that is verie ſlenderly practized in all the worlde. For wee ſee howe one ſorte make their wiſhes without any ſubmitting of them vnto God at all: in another ſort, there are ſuche vaine and fantaſticall myndes, as they deſyre contraryes: there is none other conceyte with them but of coyning and framing newe deuiſes in their heade, and neuer too pray vntoo God. Beholde heere an intollerable vyce. Howe ſo? In that men wander awaye ſo, whereas God allureth them familiarly too come vntoo him? And whereas hee telleth them they may bee vnburthened, by caſting all their cares vpon him: is it not a great wilfull frowardneſſe that men will make themſelues ſuche ſtraungers and drawe backe from him? Yet notwythſtanding it is an ordinarie matter. Let euerie man ſearche what is in himſelfe. I pray you howe many fooliſhe deſyres haue wee in vs, whiche mooue vs too [Page] ſighe in oure ſelues, although God were not priuie too them? Another ſort ſwarue aſide to a contrarie extremitie: which is, that they become like blockes before God, asking this and that, without knowing howe, and without hauing any rule or choyce. And hereby it is too bee ſeene, that this ſayde leſſon whiche I haue earſt ſet afore you, is verie yll knowne, not onely of thoſe that haue not beene inſtructed in Gods woorde: but alſo of all of vs. And therefore ſo much the better muſt wee marke this text, to the ende that euery of vs may holde himſelfe in 10 awe, and learne to frame our deſires better than we haue done: and to bring this to paſſe, we muſt lay them open before God, aſſuring our ſelues that we ſhall win nothing by our ſlinking aſide. For all things muſt come to account in their time. And therfore as oft as we ſhall be prouoked and minded to deſire any thing: let vs learne to be at this poynt with God, that he may alwayes be made priuie too them. And for the doing hereof, let vs examine well al our ſinnes, that we may condemne whatſoeuer we ſee is not agreeing to the will of him that ought to haue the whole 20 dominion ouer vs. But let vs come backe once againe too that Iob ſaith, that his wiſh was that God ſhould ſlea him, and ſtretch out his hande too cut him off. I haue alreadie briefly ſhewed whereto theſe wordes tende: that is to wit, that God ſhould at one ſtroke quite diſpatch a man without making him to linger. Yea, but what gayneth hee by that? Shall a man fare the better by that? Yea, ſo it ſeemes to him. For we know that when we muſt bee faine to endure any torment: it is a comfort to vs, when it is not long a doing. But Iob hath here a further reſpect: which is,30 that when God ſheweth himſelf a iudge towards vs, and we feele him to be agaynſt vs, it is an intollerable tormēt: inſomuch that wee coulde finde in our heartes, that the mountaynes ſhoulde fall vppon vs. And Ieſus Chriſt alſo ſayth: we could finde in our hartes that the whole worlde ſhould be turned vpſide downe, and wee had much leuer that all creatures roſe vp agaynſt vs, that euery of them ſhould bring our bane, and that we were to paſſe through infinite daungers: ſo we might not come before the face of God ſo dreadfull agaynſt vs. Ye ſee then whereat Iob 40 had an eye. And true it is, that this is not knowne to many. VVhy ſo? Bicauſe the more part are ſo blockiſh, that there is nothing elſe but hardeneſſe and ſtubborneſſe in them. If a man or a woman bee pinched with ſickneſſe: they crie out alas. If they bee pinched with pouertie, or hunger, or any other thing: euerie man can complaine as he hath occaſion. But as for the torment of minde, wee can no skill of it, when God perſecuteth vs and ſheweth vs howe dreadfull his wrath is. And for proofe heereof, our conſciences are ſo rockt aſleepe, that hardly can one 50 bee founde among a thouſande, that euer taſted what is ment by the hande of God ſo terrible as Iob ſetteth it foorth here. But yet neuertheleſſe we haue neede to be ſo much the better fēced, as we be of the leſſe power againſt ſuch afflictions. For if God ſpare vs for a time, we knowe not that he keepeth vs for the ende. VVe ſee many that haue beene careleſſe and haue made good cheere all the tyme of their life: yea and euen when men haue laboured to make them feele God and his iudgemēt, they haue turned all into mockage: but whoſe iolitie God hath ſo 60 abated when they drewe towarde death, that inſteade of the ieſting and ſporting wherevnto they had bene giuen, they haue bene faine as then to feele the terrors of hell, and were (as ye would ſay) locked vp in them, yea and vtterly ouerwhelmed of thē, bicauſe God had caſt his lightning vpon them. I ſay we ſhal ſee ſome come to this ſtate. And why ſo? God puniſheth the pride wherewith they were puffed vp in their own conceyt to greeue him with. Therfore when the ſcripture ſpeaketh to vs of the dreadfulneſſe which they conceyue that feele God to be their iudge: let vs learne, how it is to the ende that euery of vs ſhould thinke vpon it. And certainly the bodily harmes do wey very much with vs, according as we be wholy giuen to our fleſh and to this preſent life. But beholde here the Scripture which ſpeaketh to vs of amiſchiefe that is farre more to be feared, and which ought to aſtoniſh vs more: which is, when he maketh vs to feele our ſinnes and ſummoneth vs to appeare before him. For then he toucheth vs much more, than if our bodies were torne in peeces, or if he ſhoulde lay as many miſeries vpon vs as were poſsible. Sith the cace ſtandeth ſo, let vs feare God, and let vs not thinke our ſelues too haue made the better market when we ſhunne his iudgement: but let vs holde vs to it with our good will, and let euery of vs come to this obedience of examining his life in ſuch wiſe, as he lay the account of his ſinnes open afore it. Ye ſee then howe wee muſt deale when we heare the words that are reherſed to vs heere. And Iob ſayth, that then he ſhoulde haue comfort, and that he ſhoulde warme himſelfe (or rather be merrie) in his ſorrow or greefe. For the Hebrew worde which hevſeth in this place, ſignifieth to burne, or to be warmed, and ſome tranſlate it to be merrie. To keepe the proper and naturall meening of the worde, let vs take, I ſhoulde bee warmed in my ſorrow. His meening then is, that he ſhould haue eaſe if God woulde ſtretch out his hande to cut him off at the firſt blowe: and that it greeueth him to be pyned, and that God vſeth not his force to ouerwhelm him at once, that his miſerie might quickly bee at an ende. But yet ſurely they that are ſo diſpatched vppon the ſodaine, ceaſſe not too be afflicted ſtill. It eaſeth them not ſo farre, as that they feele no more any great paine. But Iob ſpeaketh like a man ouerpaſsionate, that knoweth no more where hee is: and therefore (to his ſeeming) there is no better comfort, than too bee vtterly razed oute as ſoone as God layeth his hand vpon him. As how? VVhen wee haue any preſent paſsion: wee imagine that there is none other miſerie in the whole worlde, but that. VVhen a man is preſſed with a ſorrowe that is great and exceſſiue: hee thinketh nothing at all of other mens greefes, thoſe are nothing with him. If he be in a heate: he coulde finde in his hart to bee cooled, yea euen in yce. And yet if hee bee fornummed with colde, the ſame paſsion alſo will bee greeuous too him to beare, and as bitter as the heate that he ſhall haue indured afore. Yea verily. If a man haue eyther heate or colde, or any other thing that troubleth him in his bodie: yee ſhall ſee him ſo ouertaken, as hee ſhall thinke that all the contrarie miſeries woulde bee an eaſe vntoo him: and that is bycauſe our paſsions carie vs away. Lo howe Iob hath ſpoken. Let vs marke then, that when we fancie releefes and eaſments, it is not that they woulde bee ſo, thoughe God ſhoulde ſende vs all our deſyres: wee ſhoulde finde that wee did [Page] but fall out of one miſerie into another, and that there is none other eaſe, but to haue god fauourable vnto vs. And for proofe hereof, if it pleaſe him to giue vs pacience whē we loſe but a finger: he can alſo well giue it vs when wee loſe the whole hande, yea and euen when wee ſhall bee faine to loſe the whole body. Then muſte wee not thinke that the miſerie is in the thing it ſelfe: but rather in our owne frayltie. For if we be weake & left vp to our ſelues: no doubt but we ſhall be vtterly confounded. But if God haue ſtrengthened vs with his grace: although wee haue 10 a huge mountaine to beare: yet ſhall we well beare it out. And why? For Gods power ſhall bee ynough in that behalfe. There needeth but one foote of water to drowne a man, & one other will drawe him out of the ſea. Therefore if God reach vs his hand, although we were plunged ouer heade and eares: yer might we ſcape. But if it pleaſe not him to deliuer vs: wee ſhall not fayle to come to vtter ruine. Sith the caſe ſtandeth ſo: let vs not thinke too haue caſe when God ſhall haue chaunged the kind of miſerie: but let vs aſſure our ſelues that wee cannot bee eaſed,20 except God be mercifull & fauourable to vs, and except he haue pitie vpon vs, & ſhew vs that he hath forgiuen our ſinnes. See here the true reſt. Otherwiſe we muſt bee faine to liue in continuall vnquietneſſe, like as when a ſicke man turneth and tumbleth hither and thither, hee thinketh hee hath ſome releefe, or if hee bee ſuffered to ſhifte from one bedde to another, beholde too his owne ſeeming hee is halfe whole. But when he hath toſſed and turmoyled himſelfe throughly, he ſeeth that his maladie is feercer vpon him: ſo little or nothing at all is hee mended 30 by it. Euen ſo is it with all of vs. It ſeemeth to vs that wee ſhould be in better cace, if God would afflict vs after another maner than he doth: but that would neuer a whit aſſwage our greefe. In this cace it behoueth vs too flee vnto God, and too pray him too withdrawe his hande from vs: and when hee hath once receyued vs too his mercie: then wee ſhall ſee our ſelues rightly eaſed. As concerning that Iob ſayeth that hee ſhoulde bee warmed in his ſorowe: hee meeneth that his ſorow ſhould bee aſſwaged to his comfort: Like as when there is a greate fyre 40 vnder a pot, the fleſhe will by and by bee ſodden as ſoone as the pot is throughly heated: otherwiſe the fleſhe wyll lie ſaping a long while, and become vnſauerie. So then is it: It ſeemeth too Iob, that when wee pine and linger in ſuche extremities, it is nothing elſe but too make vs rotte awaye in oure miſeries. But yet neuertheleſſe (as I haue ſayde) men doo not then ceaſſe too ſhewe themſelues vtterly deſperate: that is to witte, not euen then when God forbeareth to make them to languiſhe. But it behoueth vs to vnderſtande, that if God liſt to prolong 50 our miſeries, it is ynough for vs that hee giueth vs pacience: and that ſeeing he hath giuen it vs to day, hee will continue it to morrowe. If God woorke after this maner: it is well, the aduerſities will be eaſie to be borne, ſo as if he plundge vs ouer head and eares a hundred thouſande times, wee will alwayes remit our ſelues vnto him, ſo be it that hee ſuſtaine vs by his grace which he hath giuen vs from heauen, making vs to feele this comforte of the holy Scripture in our hartes: inſomuche that if God touche vs, whither he fillip vs with his finger, or ſtrike vs 60 with his hande, whether hee gyue vs greate blowes with a beetle, or whether hee make vs too pyne awaye by peecemeale, or diſpatche vs out of hande: ſurely nothing ſhall happen without his wiil, and his will t [...]n [...]eth too oure welfare: and ſo ſeeing wee bee his children, there is no cauſe for vs to doubte. And when Iob ſayeth, Let him not ſpare mee, I will not conceale the woordes of the holie one: Hee maketh a droteſtation whiche hee was not able to perſourme. But hee ſpeaketh after the maner of them, which are caryed away by theyr affections. Behold (ſayeth hee) though God haue ſo ouerpreſſed me at the firſt blowe: yet will I not condemne him, ſpecially I will not grudge agaynſt him, but I will rather bliſſe his name, and confeſſe him too be righteous: neuertheleſſe ſithe I am tormented ſo long, and can haue no eaſe: I loſe my pacientneſſe thereby. Lo howe men proceede according as it hath beene declared. And Iob addeth, that hee can no more, and that his ſtrength fayleth him, and that hee whiche is afflicted ought too haue a good turne at his fre [...]ndes handes. I haue ſhewed alreadie, that Iob ought too haue returned vntoo God, and too haue hilde him ſelfe there. But what? He buckleth himſelfe agaynſt thoſe that haue founde faulte with him: and it is a temptation whereof wee ought too take good heede, according as the cauſe why the holye Ghoſte bringeth this ſtorie too oure remembrance, is too the intent wee maye vnderſtande, that when men come to heaue at vs, ſo as they ſcoffe at vs, and driue vs to diſpayre, or at leaſtwiſe do the beſt they can too driue vs to it: wee muſte take good heede of our going, that wee bee not intrapped by them. VVhy ſo? Beholde a man commeth to mee and ſayes, thinkeſt thou that God hath a care of thee? Thou calleſt vpō him: but thou beguyleſt thy ſelfe in ſo dooing: and ſurely if God did not as it were abhorre thee, thinkeſt thou that he would haue exerciſed thee with ſuch extremitie? Thou ſeeſt thy ſelfe heere to bee a poore damned creature, and perceyueſt thou not howe God is agaynſt thee? If a man come to me to whet me after this ſorte, ſee what a deadly plague it is. But we muſt warde it off, ſpecially bycauſe we haue our eares beaten with ſuche temptations, as we may ſee them and ſay, beholde the diuell is come to ſet me on fire, to the intent I ſhoulde frette and chafe agaynſt God. But I muſt beate backe all his wiles, and gather my wittes aboute mee too conſider that I haue not too deale with men, but with God. And therefore wee muſte put vp oure complaintes vntoo him, and ſaye, Lorde thou ſeeſt howe this man ſeeketh nothing but too driue mee into deſpayre: hee is come hither to make mee fall quite and cleane away: vouchſafe therefore too receyue mee to mercye, and let mee vnderſtande, that all that euer I muſte indure, commeth not of man, but of thee alone. For although men bee woorkers in it through vnaduiſedneſſe, or rather through maliciouſneſſe, and by craft and outrage: yet doth not any thing happen without thy will: but thy will is good, righteous, and for my welfare. Lo howe wee ought too proceede. But Iob hath miſſed in this poynt, and his faulte muſte ſerue for oure learning. And certeynly the holy Ghoſt hath ment verye well, in that this holy perſonage, (who is as it were a mirrour of pacience,) is ſet heere before oure eyes too bee looked vpon, too the intent that the ſame thing may profite vs, and that wee may thereby receyue a leſſon [Page] which wee may apply to our owne behoofe. So then let vs vnderſtande that as oft and whenſoeuer there happeneth any greate inconuenience vnto vs, wee muſte not make ſuch excuſes as theſe: yea I cannot abyde this preſent miſaduenture, but if God woulde handle mee after ſome other maner, I ſhall well come too it. Let vs not ſet oure truſt ſo: but let vs conſider howe nothing ought to put vs out of pacience, to turne vs aſide from God, and to make vs vtter rebelles agaynſt him. Then let vs condemne our ſelues in our owne vices, in whole and in part:10 and let vs acknowledge, Alas, If God ſhould exerciſe mee after any other ſorte, then woulde the thing ſhew it ſelfe whiche is nowe hidden. There are a number of diſeaſes hidde within mee, which I know not of my ſelfe, but God knoweth them. Therefore it ſtandes me in hand to know my ſelfe, and too pray him that hee ſuffer not the greate number of vices which are in mee, to burſt out at libertie to make battell againſt him: but rather that he will purge them and correct them. Lo howe wee ought too doo in this cace. And in ſo doing, let vs not take this concluſion 20 at aduenture which Iob ſetteth downe here whē he ſayth, I will not grudge though God ſpare mee not, I wyll not denie the wordes of the holy one. VVhat is ment by this ſuppreſsing or concealing of the wordes of the holy one? It is ment of not giuing glorie vnto God in all poynts & in all reſpects. Then Iobs meening in effect, is this: when God ſhall haue ſcourged mee to the vttermoſt, yet wyll I not denie him too bee woorthie of all prayſe, and acknowledge, Lorde it is good ryght that thou ſhouldeſt ſcourge me, I am thy creature, and foraſmuche as I am in 30 thy hande, diſpoſe thou of mee at thy good pleaſure. Iob proteſteth aſſuredly that he will do ſo: but he proteſteth it, not knowing himſelfe. Then (as I haue ſayde) lette vs learne to enter into our ſelues, and not to tie our ſelues vnto men. For aſſoone as wee ſhall haue made ſuche a proteſtation, God wyll laugh vs too ſcorne. It is nothing elſe but follie and fondeneſſe for a man too ſay, if ſuche a thing happen I wyll do this or that, Therefore if a man come to that poynte, needes muſte God laugh his pride too ſcorne. And in good ſooth what is oure ſtrength?40 whereof can wee boaſt? So then lette vs knowe that after what maner ſo euer God handle and intreate vs, wee muſte alwayes haue the diſcretion to glorifie him, beſeeching him ſo to guyde vs by his holy ſpirite, as hee will giue vs the vertue of pacience thereafter as it ſhall pleaſe him to afflict vs. Thus yee ſee what we haue to marke in this ſtreyne. And heerewithall hee addeth: VVhat is my ſtrength that I ſhoulde bee able too indure? Is my ſtrength the ſtrength of ſtones? or is my fleſhe as ſteele? Heere Iob entreth intoo his complayntes, too ſhewe that hee 50 hath iuſte cauſe too cha [...]e after that maner, althoughe hee paſſe meaſure. And why ſo? For God (ſayeth hee) on his ſyde is too exceſsiue in chaſtyzing. Yee ſee in effect what hee purpoſeth too ſaye. And wee ſee that whiche I haue touched heeretofore: that is too witte, that Iob is ſo ouerpreſſed with the preſent payne, as hee hath no regarde of all the reſte, but is vtterly blinde in it. And this is a poynte that wee muſte marke well. For yee ſee in what cace wee bee, and experience ſheweth the ſame. VVhenſoeuer wee haue anye trouble,60 ſtrayghtwayes withoute regarding what it is, our eyes are dazeled at it, ſo as wee can not diſcerne betweene redde and greene, but wee babble out this and that too no purpoſe. So muche the more then muſte wee marke what is conteyned heere. Iob ſayeth heere, what is my ſtrength? True it is that his ſtrength is nothing. But when hee knoweth it and ſtayeth vpon it, is it not the nexte way too make him more impacient than hee was afore? Iob thinkes that his ſtrength fayleth him not, ſaue in the preſent miſerie that hee indureth. But contrarywiſe lette men try themſelues throughly, and ſearche well what is in them: and they ſhall finde that the leaſte inconuenience that troubleth them and pricketh them, is not without greate greefe, I meane as touching the bodie. But this is nothing in reſpect of that which Iob indureth through his ſpirituall temptations whereof I haue ſpoken. He deſyreth not too bee eaſed of his miſerie, that hee myghte knowe his infirmitie and humble himſelfe before God, ſo as he myght confeſſe it to be good reaſon that he ſhoulde be handled after that maner. VVhat then? Hee intendeth to ſhewe howe God handleth him after an extraordinary faſhion, and that men are not woont to bee ſo ouerpreſſed. His meening then is to enter as it were into the field of battell with God, and that God ſhoulde likewiſe take his ſwoorde or I wote not what. Lo howe Iob runnes a heade. But we muſt demaund and ſeeke what our ſtrēgth is: not in our ſelues, but in him that ſtrēgtheneth vs. For wee ſhall neuer finde any thing but vanitie in our ſelues. If we thinke our ſelues to haue ſtrength to carie but one fardel, we ſhal find our ſelues ouerwhelmed vnder it. For wee are faynte of our ſelues, and there needeth no aduerſitie too come from otherwhere to beare vs downe. Our ſtrength then is none at all to Godwarde. True it is that too outwarde ſhewe there maye well ſeeme to bee ſome ſtrength in vs: but the ſame in deede is but a verie ſhadow. So then foraſmuch as wee know how our ſtrength is nothing, let vs conclude in generall, Alas, what ſhall become of me if God lay his hande vpon mee? Ought I not to indure a farre greeuouſer torment, & yet notwithſtā ding not lift vp my ſelfe agaynſt him? Thē although God afflict vs as well in our bodies, as in our minds: yet muſt wee not grudge agaynſte him to condemne him, as if hee did vs wrong. But foraſmuche as wee knowe that oure ſtrength in all cares and reſpects is nothing: ye ſee howe wee muſte learne to humble our ſelues before God, and beſeech him to ſtrength vs, aſſuring oure ſelues that it is hee whiche hath the ſpirite of ſtrength, and howe it belongeth to him onely to gyue it vs. For elſe if wee were not ſuſtayned by him, and that yet neuertheleſſe it behoueth vs to indure a long tyme: what a thing were it? Let vs aſſure our ſelues wee ſhould bee vtterly beaten downe at the firſte blow. God ſhould not neede to make the miſerie indure long to deſtroy vs: for who is he that could warrant himſelfe to cōtinue pacient one only day, or but one houre onely? Then needeth not God to prolong our miſeries to ſhew our feebleneſſe, & to make vs to be conuicted of it: but let vs aſſure our ſelues that we cannot ſo much as begin any good thing, and muche leſſe performe it. And therefore ſo muche the more muſt we be prouoked to pray God to mainteyne vs, and to lift vs vp euen when we be ouerthrowne. Lo in what maner wee muſte conſider our owne weakeneſſe, wee muſte conſider it as [Page] Iob did, too ſay that God keepeth out meaſure towardes vs: but rather let vs marke that when wee haue diſpleaſed our God, and that he chaſtizeth vs: in ſteed of amending vnder his rods, we become worſe and worſe. VVhy ſo? Bycauſe that when God toucheth vs, we fall to blaſpheming of his name, and beholde, that is the vttermoſt and full heyght of all euill. So then let vs learne, that if God will remedie our vices, hee muſte abate this deuiliſhe pride of ours, to make vs too knowe it. Otherwiſe we ſhall neuer profite by all the chaſtizementes that hee 10 can ſende vs. And when wee knowe the euill that is in vs: we muſt miſlyke of it and ſeeke remedie of it, to ſay, Alas my God: true it is that I am ſo feeble and weake as there is nothing but vanitie in mee: neuertheleſſe if it pleaſe thee to ſtrengthen mee, thou not onely haſte the ſtrength of ſtone or ſteele, but alſo thy ſtrength is infinite. Let all ſtones and rockes come ruſhe agaynſt thee, let there be what ſtorms and tempeſts there will, ſo as it may ſeeme that the whole worlde ſhall be ſunken to the bottomleſſe pitte: and yet is it certaine Lorde, that thy 20 ſtrength is alwayes inuincible. And therefore vouchſafe to fortifie mee with thy holy ſpirite, to the ende that although I bee frayle of mine owne nature: yet I may not ceaſſe to fight agaynſte the temptations that come to aſſayle vs. VVhen wee ſhall haue done thus, we ſhall haue profited greatly in this poynt of learning. And herewithal let vs vnderſtand on the other ſide alſo, that if God paſſe out meaſure, & ſend vs ſuch temptations as we haue no leyſure to take breath: it behoueth vs to cry, alas. Then if God ſend vs ſuch a temptation, yea or euen a hundred 30 of them: what will become of it▪ True it is that our nature will quaile in that cace. But if God haue pitie vpon vs, & that we call vpon him to helpe vs in our troubles: that is the way wherby we may bee deliuered yea and ouercome all through pacience. Then behoueth it all men to prepare themſelues by all meanes to afflictions▪ that they may feele the hād of God: and if they will haue him to ſuccour them, that they may outſtand the cōbats that ſhall be put to them, they muſte haue recourſe vnto him, praying him to ſtrengthē them with the power of his holy ſpirite, that they may cōſtātly paſſe through all aduerſities of this world, vntill they be gathered into the euerlaſting reſt, which is prepared for thē in heauen, according as it hath bin purchaſed for vs by our Lord Ieſus Chriſt.

And ſo let vs caſt our ſelues downe before the face of our good God, with acknowledgemēt of our faults, praying him to make vs better to perceyue thē than we haue done, in ſuch wiſe as we beeing conuinced of our wants, may haue oure whole recourſe to his mercie, beſeeching him to be our father in our Lorde Ieſus Chriſt: and that although wee be not worthy to bee reckened among his creatures, yet he will accept vs for his children, ſo as we may learne to taſte of his loue and goodneſſe: and therwithall that he will ſtrengthē vs in ſuch wiſe in al the afflictions which he ſhall make vs to feele, as we may be able to withſtand thē all, euen till he haue drawen vs away to himſelf, to make vs inioy the victory that is purchaſed by our Lord Ieſus Chriſt, & the triumph that tarieth for vs in heauen. That it may pleaſe him to graūt this grace, not onely to vs, but alſo to all people and nations, &c.

The .xxv. Sermon, which is the thirde vpon the ſixt Chapter.

This Sermon conteyneth the rest of the expoſition on of the xiij. and xiiij. verſes, and then as followeth.

15 My brothers haue beguyled mee as a dryebrooke, and as the vvaters that paſſe throughe the valleyes.

26 They be troubled vvith yce, and are full of ſnovve.

17 And aftervvarde fayle through drought, and are taken out of their places by heate.

18 They turne aſide by diuerſe vvayes, and vaniſh and periſh.

19 They that haue ſeene [them] vvayting in the quarters of Thema, come in Seba.

20 But beeing there, they vvere confounded: and hauing hoped, vvhen they vvere come too the place, they vvere aſhamed.

21 Behold hovv you be to me as driebrookes: for ye haue bene amazed at the ſight of mee.

22 Haue I ſaide to you, bring hither giue me of your goodes?

23 Deliuer me from the enemie, reſcue me from the hand of Tyrans.

THe firſt ſentence that we haue hearde,50 tendeth to this end. That the mā which is preſſed ſo as he cā no more, deſerues well to be excuſed if he be exceſsiue in his paſsions. And that is it that Iob alleadgeth for his excuſe. Although I ſpeake out of meaſure (ſayth he) men muſt not think me much to blame, for the miſery inforceth me to do it. True it is that this colour may be admitted among men: but as to Godward, it cannot be iuſtified if wee alledge that the miſerie is ſo exceſsiue, that we wote not what to do. For 60 God is able to aſſwage it, if wee deſire it at his hand. And furtheremore we cannot excuſe our ſelues after this preſent maner, but God ſhall by and by bee accuſed as if he had no regard of our welfare, or as if he had hādled vs without anye aduiſement. Verely men thinke not of this: and yet when wee ſpeake of God, we ought not to open oure mouth but with all reuerence and ſobreneſſe. Now let vs conſider whether God chaſtyze vs with diſcretion or no VVhen it is once agreed vpon, that God knoweth why hee afflicteth vs, and that hee neuer paſſeth meaſure: the ſame muſte not go for payment when we come to excuſe our ſelues: but rather we muſt yeeld our ſelues giltie. So then, ſeeing that Iob hath fayled in [Page] this behalfe: lette vs go the rather too the remedie: whiche is, that if wee bee combered with greate aduerſities, wee ſhoulde haue oure recourſe vntoo God, praying him too voutſafe too ſuccoure vs. In ſo dooing wee ſhall finde, that hee will eaſe vs ſo muche as ſhall bee needefull, and alſo that hee will not ſuffer vs too quayle. Althoughe it ſhall ſeeme that oure calamities are as gulfes too ſwallowe vs vp: yet will God vpholde vs with his hande, and preſerue vs in ſuche wyſe, as wee ſhall not come too the poynte too bee vtterlie ouerthrowen.10 True it is that in reſpect of oure ſelues, Gods intent is that oure weakeneſſe ſhoulde bee knowne, and that it ſhoulde ſhewe it ſelfe too the intent wee myght not haue whereof too boaſte oure ſelues, but rather that the fooliſhe haultineſſe that is in vs myghte bee beaten downe: but yet for all that, wee ſhall bee ſuccoured by him in due tyme. Yee ſee then [what is to bee ſayde] concerning this ſentence. And it is ſayde: That a freende ought too doo him good whiche is afflicted: But Iob complayneth that men haue not the feare of God. This 20 ſentence oughte too bee common among vs. For wee muſte not go to ſchoole to ſay, Let vs haue compaſsion vpon ſuch as are in diſtreſſe: that is ingrauen in all men. There is no man but hee can skill to ſay that: ſpecially when wee bee in aduerſitie, euery of vs will deſyre men to haue pitie of him, and to thinke vpon him too his releefe. Yee ſee heere a leſſon that ought to bee more than knowen to vs, and yet in the meane whyle no man practyzeth it: and therefore ſo muche the leſſe are wee too bee excuſed, as oure common prouerbes ſerue vs to our 30 condemnation. The veryeſt idiots and the ignoranteſt perſones in the worlde, cannot ſay but they haue hearde that whiche is common and ordinarie among all men. And if a man conſyder the prouerbes that runne abrode: hee ſhall finde record ynough to reproue ſuch as woulde take couert before God, which ſay, I knewe not what it was, I was not learned it, I was not warned of it. For wee haue skill ynough to ſay, that a man ought not too greeue the afflicted, but that hee ought too pitie him: and yet for all that, wee conſider not of it a whit.40 Ye ſee then that at the latter day God ſhall haue nothing to do to put in long inditements againſt vs for the crueltie whiche wee vſe towards our neyghbours. And why? For euery man can bee his owne iudge in this cace. But let vs marke that when mention is made of compaſsion or gentleneſſe, the ſame extendeth very farre. For the cace ſtandeth not onely vpon geuing meate and drink to a man when hee is a hungred or a thirſt, or vpon giuing ſome bodily releefe: but alſo vpon comforting of a man when hee is troubled with ſorowe and anguiſh of mind.50 If a man be hemmed in with aduerſitie, it is no comming to him to vex him more and more, and to put him out of harte altogither, but rather, meanes muſte bee ſought to comfort him. And ſo the curteſye wherevnto wee bee bounde by nature, lyeth not onely in dooing ſome pleaſure: but alſo in not beeing hardharted to ſhake them off that are in any aduerſitie without regarde of them. It is not to cōdemne them double, to the end that their miſerie ſhoulde be the greater: but rather to bee meeke and gentle to them, ſo as we can find in our harts to mourne 60 with them that mourne (as the Scripture exhorteth vs) and to bee glad of our neyghboures proſperitie. Yee ſee then what wee haue to marke. But it is ſayde: that a man for ſaketh the feare of God when hee hath not compaſsion of the afflicted. And trulye if a man remember well the rule whiche is giuen by our Lorde Ieſus Chriſt: hee ſhall well ſee howe there is no feare of God in vs, when wee bee ſo ſhrunke away. And why ſo? For yee ſee howe our Lorde Ieſus Chriſt telleth vs, that wee ought to followe oure heauenly father if wee will bee taken for his children. The very heathen themſelues coulde well skill to ſay, that there is nothing wherein a man dooth more reſemble God too faſhion himſelfe like vntoo him, than in doing good, inaſmuche as it is a kindely thing for a man to ſuccour thoſe that are in neceſsitie. And now yee ſee howe God cauſeth his dayſunne to ſhyne both vpon good and bad. If I ſee my brother, if I ſee him that is as it were a mirrour of myne owne fleſh and myne own nature pinched with aduerſitie, and haue no care of him, is it not a token and proofe that I thinke not of God, and that I am ouerbeaſtly? And ſo it is not without cauſe ſayd in this ſtreyne. That ſuche as haue no pitie vppon the poore wretched creatures which are in aduerſity, haue giuen ouer the feare of God. Yee ſee alſo why our Lorde Ieſus Chriſt ſayeth, that the cheefe poyntes of the lawe are iudgement, rightuouſneſſe, mercie, and truthe. VVhen wee will ſhewe that wee feare God and deſyre to ſerue him: wee muſte come to this preſent poynt, that wee walke in ſoundneſſe among men, ſo as wee bee not gyuen too guy lefulneſſe and malice: and furthermore that wee render euerye man his ryght, that wee maynteyne good and ryghtfull caces as neere as wee can, and that wee pitie ſuche as haue neede of our helpe, in ſuccoring them to the vttermoſt of our power. Yee ſee (I ſay) wherein wee ſhall fulfill Gods lawe. But if wee bee full of crueltie, ſo as euery of vs thinke onely vpon himſelfe, and make no account howe other men fare: herein wee ſhewe our ſelues to haue no regarde of God. And why? For if wee had God before our eyes, we would conſider that hee hath ſet vs here to liue togither and to communicate one with another: wee would conſider that hee is the father of vs all: wee woulde conſider howe hee hath made vs all of one kinde, to the ende wee ſhoulde one of vs haue care of another, and none of vs drawe awaye by himſelfe alone, conſidering that wee haue neede one of another. Therefore it is too bee ſayde, that ſuche as are turned away from this kindhartedneſſe, haue alſo turned their backe vpon God, yea, and that they knowe not what thing manhood is. Then let vs beare well in minde this ſentence: That to proue our ſelues to haue the feare of God, it behoueth vs to labour to do good to the afflicted. True it is that for the obſeruing of this general rule, wee bee bounde to do good to all men. Howbeit foraſmuchas wee haue greate hardneſſe of hart, wee muſt bee ſoftened by the ſyght of euerye one that is in diſtreſſe. And in the ſame is a good meane to breake and abate all the enmities and euill will that haue bene afore? As how? If a man bee in proſperitie and aflote, and bee hated, and afterwarde fall and haue ſome greate ſtorme lyght vpon his head, the ſayd hatred which had bene afore, ceaſſeth: inſomuche that they whiche had borne rancour agaynſte him and woulde fayne haue eaten his hart and his guttes [Page] (as they ſay) are ſomewhat appeaſed when they ſee what a chaunge is happened vnto him. And ſeeing that affliction is ynough to kill hatred to make enmitie too ceaſſe: I pray you what ſhall it do when wee ſee our neighboures in aduerſitie? Ought we not to be double moued to ſuccoure them? As for thoſe that torment and ſting poore folke that are in miſerie and heauineſſe, they are not onely vnkind bicauſe they haue no compaſsion: but alſo they exceede further, forſomuch as they come to increaſe the miſcheefe. If I ſee a man that mourneth and deſireth ſuccour 10 of me, and I turne my backe vpon him: I am cruell, and I ſhewe my ſelfe too knowe nother God nor nature. But if another come and laugh and mock at him that deſyreth to bee ſomewhat releeued, ſo as his comming doubleth his greef: ſuche a one is alſo double cruell. True it is that I haue dealte churliſhly on my behalfe: but as for him that commeth to ſet his foote vpon the poore mans throte, dooth not hee ſhew himſelfe to bee a wild beaſte, yea and more than beaſtly? But ſuch are Iobs freendes of whome he complaineth. Therefore if we will proue oure 20 ſelues to be Gods children, let vs learne, not to ſhake off them that are in miſerie, aſſuring ourſelues how it is the thing whervnto God calleth vs, & whereby he will haue a record whither wee take him for our father or no: that is to ſay, if we vſe brotherlineſſe towards men. But in any wiſe let vs beware wee lift not vp our ſelues againſt ſuch as indure any aduerſitie, and that wee oppreſſe them not moreouer. For wee ſee how that is a greater deſpiſing of God, than if wee made no reckening of them. Thus yee ſee what we haue to marke. And herevpon Iob vſeth a ſimilitude,30 comparing his freendes to a dry brooke. Looke vpon a brooke (ſayeth he) which runneth not at all times, but is ſometimes dry. If there come any great ſhot of water, and that it freze, a man ſhall ſee a greate houge heape while the froſt laſteth. And afterward if there fall a ſnow, behold the waters come guſhing downe, and the brooke is ſo ſwolne, as hee can ſcarce keepe himſelfe within his banks, but ouerfloweth: a mā would thinke that it ſhould continue ſo alwayes. But the brooke paſſeth. Hee goeth here and there (ſayth he) and in the end dryeth vp: ſo as if 40 a man go to the way of Thema, or to the way of Seba, in hope to find water there, he ſhall be deceyued. Now theſe countries were wilde in reſpect of the lande of Iewrye, and there were deſertes betwixt them: it had a dry waye and in maner vntrauellable, and therefore it was a place that had the more neede of water to refreſh men. Behold the trauellers (ſayeth he) when they ſhall haue ſeene ſuch a brooke, they bee glad, and ſurmiſe with themſelues, wee haue a riuer that will giue vs ſome refreſhing if wee bee athirſt, wee may drinke water: for wee ſhall haue it continuallye 50 at hande. But when they come too the drye places and think to refreſh themſelues and to haue water there when the heate is greate: they ſee themſelues deceyued, and therefore they are abaſhed, and greeued, and angrie at the matter. Lo (ſayeth hee) euen ſuch are you. And it is not without cauſe that Iob alledgeth this ſimilitude here. For we haue ſeene heretofore, that his freends whiche are come too comfort him, are men of greate countenaunce. And no doubte but they were honoured and renoumed as wiſe men. For euen oure ſelues maye 60 perceyue they were no common perſons▪ but had excellent giftes of grace in them. As touching the matter, Iob ſayeth that all their wiſedome was but a blaſte of winde. And why ſo? For the cheefe poynte in a man, is to haue an egall ſtedineſſe, that he bee not full of vaunts to fling into the feeldand to make great floriſhes with his ſheeld, and afterwarde to meene nothing in deede but onely a brauerie, according as wee ſhall ſee ſome that make fayre faces, and by and by in the turning of a hand they are become other men, in ſomuche that at ſometimes a man would ſay: Behold yonder Angels: and anone a mā ſhall ſee them waſh away like water, ſo as there is no holde of them. Iob then in applying this cōpariſon to his freends, ſheweth that they haue not the ſayd egall ſtedineſſe, and the ſayd holde of themſelues, which is requiſite aboue all things in men. Therfore we haue a very profitable leſſon to gather vpon this ſentence: That is, that it were muche better for vs to bee as ſome little ſpring, whiche ſhall not ſeeme to haue any greate ſtore of water in it, than to bee as greate brookes to bee dryed vp at tymes. There maye bee ſome little ſpring, & perchaunce it is well ſeene that it hath but one little hole, ſo as a man ſhall haue muche a do to draw vp one pot of water: but yet notwithſtanding the ſpring continueth alwayes ſtill, it ſerueth ones turne, it keepeth his courſe, it dryeth not vp. True it is that ſuch a one beareth no greate ſhewe, it is not much made of among men: the ſpring it ſelfe ſhall lye hid, ſo as a man may paſſe ouer it and not perceyue it, for the head of it is innermore, and yet it is muche better for too haue this little trickling grope in vs that holdeth out and continueth ſtill from tyme too tyme, than too haue houge guſhing ſtreames that make a greate ſhewe, and at length dry vp. As howe? Yee ſhall ſee ſome man that is a ſtill man, and maketh no great talk: he is a laboring mā, or he ſhall be ſome handycraftes man that is of no greate reputation: but what ſoeuer hee is, hee leads a blameleſſe life, hee laboreth faythfully, and referring himſelfe too God, he contenteth himſelfe with the little that he hath: if God giue him children, hee bringeth them vp, hee is a good example too them, and hee gyueth no occaſion of ſtumbling. Moreouer hee is ſure hee can make no greate troubles nor royots: for his hands are not ſo long, as that hee can ſtretch them hither or thither. But (as I haue ſayde) hee ſheweth in his littleneſſe, that hee is able to help his neyghbour, for beſides his cōfirming of them by his good example, God dooth alſo gyue him the grace to imploy himſelfe for them in any ſmall matters. Truely hee hath no greate ſhewe to the worldward: but yet the cace ſo ſtandeth, as hee may ſerue a mannes turne euen with his littleneſſe. Yee ſee then howe ſuche a man holding himſelfe after that ſorte in lowlineſſe, and continuing his race, may be cōpared to a pretie ſpring which neuer dryeth though it bee but little. But there ſhall bee other ſome that will woorke wonders, it woulde ſeeme there were no mo men but they, and at the firſte bluſhe yee woulde ſay, beholde wee ſee wonders. But lette a man looke throughly vpon them, and hee ſhall finde the ſame lacke in them that is ſpoken of here. There are that bee practized and learned in the ſcripture: yea for to talk of it, and to countenance themſelues with it, and peraduenture alſo there will bee ſome gay ſhewe of it in theyr lyfe. See heere the likeneſſe of a drybrooke that makes a [Page] greate noyſe when the waters come downe togither▪ and when the ſnowes are melted into it, it ſhould ſeeme that a whole doozen of greate ſprings fell intoo it and guſhed through it with greate violence. But what? Yee ſhall ſee a man that beareth a greate countenance: but let him bee throughly vewed, that is to ſay, let it be marked what hee dooth at length, and hee ſhall bee founde to fayle and not to hold on. So that if hee haue any ſhewe of vertue, hee ſhall haue ſo greate vices matched with them, as it is pity to ſee it, in ſomuch that a mā ſhall ſee he ſeeketh nothing 10 but to make himſelfe well eſteemed, whereas hee hath ſo vnreaſonable faultes in him, (backebyting one man and beguyling another,) that all the world ſhall bee aſhamed of him, or rather laugh him to skome. Yee ſee here the dry brookes that are well ſwolne for a whyle, but in the ende are dryed vp. And for this cauſe I haue ſayd that we ought to be well aduiſed, and to take good heede euery man to himſelfe, & to pray God to make vs perceyue our owne infirmities, to the end that wee caſt not our ſelues in that ſort out of our boūds, to purchace great reputation amōg 20 men: but that our cheef ſtudy bee to haue the liuing waters that are ſpoken of in the ſeuenth of S. Iohn. True it is that our waters ought to flow foorth, & that we ought to make one another parttakers of the giftes that God hath gyuen vs: but yet in the meane ſeaſon the headſpring muſt lye couered within, and wee muſt bee ſatisfied with that which God hath giuen vs, and afterward deale therof among oure neyghboures, euery man according to his abilitie. Behold here in effect, wherevnto we muſte apply the compariſon that is ſet downe heere. But this extendeth 30 very farre. For wee ſee howe Iob ſpeaketh of hys freends that made pretence to bee redye to ſuccoure him at his neede, and yet fayled in ſuch wiſe as he was deceyued of the hope that hee had in them: according as Dauid ſayeth, that they are Tablefreendes, but they ſhewe not their heads in the tyme of neede. VVe ſee then dayly the experience of that which is ſayde here, how there are a greate ſorte of dry brookes in the worlde, that is to ſay, that there are a greate ſorte of howge waters that rore and make a mightie noyze: but there is no certeintie in 40 them, neyther haue they an euenflowing courſe to holde out to the ende. But to the intent wee bee not ſhamed, foraſmuche as God warneth vs of it aforehande, lette vs conſider that men are as it were drybrookes, & although they ſeeme to bee maruelouſe ſtreames for a tyme: yetnotwithſtanding they vaniſhe and ſlippe awaye in ſuche wyſe, as a man cannot tell where the water is become which they had truſted vpon. Seing then that God ſheweth vs how it ſhall bee ſo, yea and that beſides his woord, wee haue experience of it alſo: ſhall wee maruell when 50 the matter is come too paſſe? So then lette vs beare well in minde, that we muſt not gaze at men here below: for in ſo dooing wee ſhall bee diſappoynted of our expectation. Let vs rather learne to hold vs to the fountayne of liuing water as it is ſhewed vnto vs by the Prophete Ieremie. For God blameth the vnthankefulneſſe of men whiche dig themſelues pittes and cranyed ceſternes that can holde no water, and in the meane tyme forſake him that is the welſpring of the lyuing water, wherwith they ought too bee filled continually. If one ſhoulde make a 60 man greate promiſes, there woulde be greate fault founde if he ſhould fayle him at his neede. Howe ſo? [it would be ſayd] he hath promiſed mee mountaynes and mynes, I haue wayted vpon him, and in good fayth I haue indeuered my ſelfe to do him ſeruice, and now he giueth mee the ſlip, he makes none acconnt of mee. Behold (ſay I) the complaints that will be made of ordinary: But we marke not that God chaſtizeth vs, when we hauenot leaned vnto him, as became vs to doo: nor that it was not long of him that we were not ſuccoured as he hath promiſed, bicauſe wee haue ſhrunke away to creatures, and put oure truſte more in them than in the creator, and therefore that it is good reaſon we ſhould bee diſappoynted of our hope, and put to ſhame, and be brought vnder foote with thoſe whome wee haue truſted vnto ſo fooliſhlye. Thus yee ſee what wee haue to beare in minde. Yet by the way, wee muſt abhorre ſuch as are like drybrookes. For God hath ioyned vs one with another, to the intent that oure continuing heere, ſhoulde bee to comfort one another, and that euerye one of vs ſhoulde take a peece of hys neyghboures burthen. For if there bee nothing but gay countenances, and in the meane while wee haue no care one of another: ſee yee not a thing that tendeth to peruert the order of nature? So then wee muſte miſlyke of them that make fayre proteſtations, and in the ende doe ſhrinke in the wetting, in ſuche wiſe as the waters whiche they made ſhewe of, were nothing elſe but too bleare folks eyes: for mennes wayting vpon them was in vaine. Nowe if ſuche maner of men deſerue too bee condemned: what is to bee ſayde of the brookes that defyle all things [with their minde] and carye out all afore them? For it is much better that the brookes ſhould dry vp ſtill, than to haue ſuche ſwellings to marre the feeldes and the medowes by turning vp all afore them, according as wee ſee that when brookes ouerflowe their bankes, they leaue nother lande, nor houſe, nor trees, but ſweepe all awaye afore them. And the domage thereof ſhall not bee for that one yeere alone: but ſometymes the groundes feele it a good whyle after, yea euen after ſuch a maner, as men ſhall not bee able to ſowe anyething vpon them, for all ſhall bee turned to ſande and grauell. And wee ſee manie of theſe dryebrookes, yea and wee muſte bee fayne too bee accuſtomed to them. They that are in authoritie and beare the mace of Iuſtice, ought too bee as a ryuer too refreſhe ſuche as are readie too faynte, and too ſuccour ſuche as are diſtreſſed. But what? They trample folke vnder theyr feete, they oppreſſe all ryght and equitie, and they maynteyne naughty packes that would put all to hauocke, and lift vp themſelues openly againſt God. There needes no long examination of theſe things, they are apparant to the eye. They that are riche of the goods of the world, they that haue landes & poſſeſsions to liue of their rentes, the marchauntes that haue good trade of traficke, theſe ought to bee as riuers, and too water the places where they paſſe through, with the aboundance that God hath gyuen them. But what? They ouerflowe their bankes, and there is nothing elſe with them but of ouerthrowing one and of turning vp another, and thereafter as God hath giuen euery of them the more ability, ſo thinketh he himſelf to haue the more power to anoy and to greeue his neighbours. Ye ſee then after what ſorte men doo through this defaulte beguyle [Page] thoſe that haue wayted vpon them. For they haue a ſtreame of water as it were a floude: yea [but that is] to deſtroy and turne vp all things. VVhen we ſee this geere, let vs aſſure our ſelues that ſuch men are enemyes to nature, and woorke ſpyte vnto God. But herewithall let vs alſo marke, that by this meanes God wakeneth vs and draweth vs to him, to the intent wee ſhoulde learne too put all our truſt in him. Furthermore (as I haue touched alredie) euery of vs is put in minde of his dutie, which is, that whē we haue the ſayd waterſpring in vs, thereafter as 10 we haue drawne of the ſaid fountain of liuing water (that is to ſay of our God) we muſt not keepe the ſaid grace incloſed in vs, but it muſt be a ſpring that neuer drieth vp, & therwithall the waters muſt flow out to our neighbors alſo. And according to the meaſure that euery mā ſhall haue receyued: ſo let him ſtudie to do that which may be to the cōmon profite and furtherance of others: according as it is not gods wil that the thing which I haue receiued ſhould ſerue for my ſelfe alone, and that I ſhould ſuppreſſe it: but his wil▪ is that I ſhould deale it forth to ſuch as haue want,20 and that euery man ſhoulde indeuer to do the like. Thus yee ſee what wee haue too remember in effect vpon this ſtreyne. Furthermore wee muſte alſo wey how it is ſayd, that when a man commeth to the way of Thema, and too the greate beate, the waters of the Summerbrookes will fayle him, notwithſtanding that in wintertyme and in the moiſter grounds there had bene a greate quantity of water, & that it ſeemed to be maruelous. But this is it that is commonly to bee ſeene in theſe iolly fellowes that ſtande ſo much vpon their reputation, & that make ſo great noyſe.30 VVhy ſo? for they hold not themſelues in modeſty, but they ouerflow their bankes, and ſwell in ſuche ſorte, as it ſhould ſeeme there were totoo an inuincible ſtrength in them. They ſpred out their wings, & whē they be at their eaſe they promis this & that. But when it cōmeth to the puſh, it is nothing ſo nor ſo. For as a riuer is more requiſite in the greate heate of Sommer, & in a dry coaſt, than it ſhal be in winter & in moyſt grounds: ſo alſo muſt our vertuouſneſſe ſhew it ſelf whē it cōmes to the true tryall. If God afflict a man: it is the thing wherein he ought to 40 ſhew himſelfe pacient. And afterward if it hehoue him to imploy himſelfe vpon his neighbours: ye ſee wherein he ought to ſhew his charitie. Then let vs beare in mind that ſuch as indeuer to make thēſelues renoumed a farre off, do ſhew themſelues to be drybrookes in the end, wheras they that walke by meaſure & compaſſe, keeping thē ſelues in modeſtie, making no greate ſhewe nor greate noyſe, nor raunging farre to inlarge theyr borders, ſhall bee as a welſpring that is couered and hidden: the which (as I haue touched heeretofore) will not ceaſſe too doo 50 well, and yet (howſoeuer it bee) wee ſee it hath not any greate abundance, that a man myght ſaye it were likely that it ſhoulde neuer fayle: howbeeit this ſame is more commodious and bryngeth more profite, than all theſe greate brookes that make ſo great noyze in ouerflowing their bankes. And ſo they that make their greate ſhewes and muſters before hande, are nothing elſe but litle apes toyes: and for our parte let vs take them to bee ſo, that wee may ſhunne them. For God ſuffereth this fooliſhe vayngloriouſneſſe that is in men ſo gyuen to vanitie, to 60 [...]u [...]ne to a mockerie, and themſeluesto bee put to ſhame. It is certaine, that all ſuche as ſet ſuche ſtore by themſelues and woulde make themſelues renowmed, are led by vayngloriouſneſſe: and if there were not ſuche wyndineſſe and ſwelling in them, they would be more ſtill and quyet than they be, and they would not hunt for ſo great reputation. But foraſmuche as they bee ſo haultye in themſelues, that is to ſay, foraſmuche as they be driuen and led with vaynegloriouſneſſe: it is good reaſon that God ſhoulde make them reprochefull among men, and that in the ende wee ſhoulde knowe howe there was nothing but leaſing in theyr cace. Yee ſee what oughte too holde vs yet ſtill the more in awe, that wee become not drybrookes, but that euery of vs may reſerue himſelfe till neede requyre. Although the worlde deſpiſe vs, yet notwithſtanding▪ let vs like better to walke in lowlineſſe, thā to make ſhewes and too ſay, I haue this and I haue that. Nay, let vs reſerue our ſelues to good purpoſe, to releue the neceſsitye bothe of oure ſelues and of oure neyghbours, and let vs not be lauiſhe for a time to laſhe out all at aduenture and at one puſhe, and afterwarde drye vp in the ende. For if wee doe ſo, wee ſhall bee lyke to the drybrookes. Thus yee ſee what wee haue too marke in this ſtreyne. And by and by Iob addeth, That hee had not deſyred his freendes too releeue him with theyr goods, nor yet too bee his borowe too reſcowe him out of the handes of his enemyes, and yet notwithſtanding in the meane ſeaſon they were drawne backe from him. VVhen Iob ſayth that hee had not requeſted his freends to giue him any thing, not to pay any ranſome for him: he meeneth to apply the ſimilitude whiche wee haue expounded, to his owne purpoſe: as if hee ſhoulde ſay, when did I deſyre you to giue me of your goods? If I haue done ſo, then might ye well withdrawe your ſelues from mee. And muche more reaſon were it that the waters ſhoulde bee dryed vp by you▪ yee myght cut off the way to the fountayne if I ſhoulde ſue to you to helpe mee. I craue nothing of you: and yet neuertheleſſe a man may ſee yee are as it were dazeled at the onely ſight of my miſeries. Therefore in ſo dooyng yee ſhewe your ſelues well to bee drybrookes. Now lette vs remember well this accuſation heere, that wee maye profit oure ſelues by it. For althoughe wee haue ſome ſhewe, and that it ſeeme wee were as readie and as forewarde as myghte bee: yet if wee ſuccoure not oure neighbours when they haue lacke of vs: therein we ſhew our ſelues to be but drybrookes. And the matter ſtandeth not only vpon our ſuccouring of thoſe with our goods, which ſtand in neede: but alſo vpon hauing compaſsion on them, without anie abatement of oure ſubſtance. For ſith it coſteth vs nothing, ſo muche the more ſhall wee bee vnexcuſable, if wee bee nigardlie and haue no pitie vppon ſuche as are in diſtreſſe. Thus yee ſee wherein Iob ment to ſhewe the ouergreate hypocriſie of thoſe, that haue had ſo fayre a gloſſe for a little whyle, and yet had no ſtedineſſe nor firmeneſſe in them. This therefore ſerueth too condemne ſuche as are of the ſame ſute in theſe dayes according as wee ſee ſome ſo farre of from taking anie of their goods too ſuccoure them that haue neede of it, that although nothing bee deſyred of them, yet it is a greefe and peine to them, to vnderſtand of the wants of their neyghboures: I ſay it is a greefe to them, not that they ſygh for ſorineſſe, for a man cannot wreſt [Page] a ſygh from them, but rather they could finde in their hartes that their poore neyghboures were rooted oute: not that they woulde wiſhe them deade for pities ſake, or for ſorowe to ſee them in diſtreſſe: but rather of a skornfulneſſe whiche maketh them too ſhunne ſuche as they ſee are in neceſsitie. Is there any ſo greate an vnkindeneſſe as this? Yee ſhall ſee ſome man that wyll bee a frende to the vttermoſt: yea ſo long as hee is in proſperitie. But if God lay his hande vpon him, wee voutſafe not to regarde him, as a creature made after the image of 10 God: but wee woulde bee as it were in a newe worlde, that wee myght haue no ſuche thing too meete with, inſomuche as wee are aſhamed onely to ſay, ſuche a man ſpake with mee euen nowe, or I ſpake with him. Seeing that the holie Ghoſte dooth by the mouth of Iob condemne ſuche extreme hypocriſie: lette vs looke too our ſelues, and when wee ſee the afflictions that are eyther in greate or ſmall, let vs aſſure our ſelues that God ſummoneth vs, to make vs vnderſtande the louing kindneſſe which wee ought to put in vre towards thoſe that are ſo 20 ioyned vnto vs. God ſhould prouide well for all mākind, if it were his good pleaſure that no man were in payne, but that euery man were contented and well at his eaſe. But what? His will is to ſende ſuche neceſsities, to the ende that they whiche are not in ſuche want and needineſſe, ſhoulde haue pitie on them that are, and that euery man on his owne behalfe & according to the abilitie that God hath giuen him, ſhoulde ſtreyne himſelfe too helpe thoſe that haue neede. As for example. A mā perchaunce is well at his eaſe: but aſſoone as hee ſeeth any poore 30 bodye, hee ſhall bee touched with carefulneſſe, it greeueth him to ſee him that is in neceſsitie, and although he diſtribute not all his goods, yet will he ſuccour a man or twayne, and not ceaſſe to haue pitie vpon thoſe that are not ſuccoured by him as he could finde in his hart to do. Such a man as this ſhall bee much more ſet by than another that ſhall be much richer, bycauſe he hath as it were a longing too gyue meate and drink to ſuche as lacke it: and God alſo wyll cauſe men too haue pitye on him in tyme of his neede, according as hee promiſeth that ſuch 40 as haue bene mercifull and pitifull, ſhall finde the lyke. And when they happen too bee pinched with any aduerſitie, others ſhall pay them ſuche meaſure as they haue meaſured vnto others. Yee ſee then what wee haue too beare in minde: namely that when we ſee our neighbour in aduerſitie, we muſt frame our ſelues to be moued and affectioned too releeue them as well as we can. Yet notwithſtanding if wee performe not our dutie to diſcharge our ſelues in gyuing of our goods too the releefe of others: at leaſtwiſe lette vs ſhewe howe wee haue not the 50 ſayde pride, that we would cut off thoſe from vs whiche are in ſuch neceſsitie & whom God afflicteth: but rather let vs know how it is the meane whereby God will try if we haue any kindly affection in vs. And in very deede we muſt alwaies be more warer of diſdeyning thoſe that are in pouerty and trouble: than of louing thoſe that are in proſperitie & at their eaſe, or of ſoothing them vp in all reſpects bicauſe they beare a goodly port to the worldeward. And why ſo? For our charitie is not well grounded, if we loue our neighbours but in reſpect to be helped by them, and to ſerue our owne turnes with their credit, or with their goods & fauour. Nay rather let vs haue regard to follow that which God cōmaundeth vs: that is to wit, to ſhewe our charitie vpon thoſe whome we knowe too haue more neede. And furthermore let vs extend this doctrine to ourſelues: that is to ſay, Let vs not thinke it is ynough to bliſſe God when wee bee in proſperitie: but if God ſende vs any affliction, yet for all that, lette vs not ceaſe to glorifie him in all reſpects, and to put our truſte in him. And although wee bee toſſed from poſte to piller with the miſeries & greeuances of the world: yet neuertheleſſe lette vs aſſure our ſelues, that God is ſtrong ynough to deliuer vs, and that he will alſo do it, ſo we referre our ſelues wholly to his prouidence, to glorifie his holie name in all that it ſhall pleaſe him too ſende vs, as well in proſperity as aduerſity. This ye ſee in effect what we haue to mark cōcerning this text. As touching that Iob addeth, Teache mee if I haue doone amiſſe: it cānot bee declared as now, & therefore we will reſerue it till to morow.

But lette vs fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vs perceyue them better, to the ende that being beaten downe in oure ſelues, wee maye haue oure recourſe to his ſouerayne goodneſſe, and not reſte oure ſelues any more vpon any of the vayne truſtes and falſe imaginations wherewith the worlde beguyleth it ſelfe wilfully: And that whenſoeuer hee ſhall ſuffer vs too bee afflicted in this worlde, euen by the meane of men and of other creatures, yet notwithſtanding wee maye acknowledge it too bee his hande that beateth vs, too the ende wee maye indeuer too returne vntoo him, and ſeeke the remedye and cure of all oure maladies in his onely mercy: and therefore that he will giue vs the grace that we may neuer bee withdrawne from this conſideration, namely that we may all of vs one and other labour to be brought thervnto, to the ende that with one cōmon accord we may yeeld our ſelues wholly to his ſeruice, to walke after his will in feare & obedience before him, vntill hee haue taken vs out of this mortall body, to make vs parttakers of his endleſſe glorie. That it maye pleaſe him to graunt this grace not onely to vs, but alſo too all people and nations of the earth, &c.

The .xxvj. Sermon, which is the fourth vpon the ſixt Chapter.

24 Teache ye mee and I vvill holde my peace, ſhewe ye me vvherein I haue doone amiſſe.

25 Hovv ſtedfaſt are the rightuouſe vvoordes, vvhat is it that the fault finder among you can finde faulte vvithall?

26 Frame your reaſons too ouerthrovve matters, and let the vvoordes of the afflicted go into the vvinde.

27 You vvinde about the fatherleſſe, ye dig a pit for your freende.

[Page]28 Turne ye againe and conſider, and marke my reaſons if I lye.

29 Turne ye againe and there ſhall be none iniquitie. Turne ye yet againe and my ryghtuſneſſe ſhall appeare in that behalfe.

30 There is no vvickedneſſe in my toung, and dooth not my mouth feele bitterneſſe?

IT is a greate vertue in a man too yeelde hymſelfe teachable, that is too ſay, too ſubmit himſelfe to reaſon: for withoute that, men muſt needes ouerſhoote thē ſelues,10 as it were in deſpite of God: for proofe heereof the cheefe honoure that God requyſeth at our hands, is that whatſoeuer we know too proceede from him, bee receyued without any gaynſaying, that it be hild for good and rightfull, and that men frame themſelues therevnto. And certeinly all truthe and reaſon proceede from God. Therefore let vs conclude, that God hath no ſoueraintie nor authoritie ouer vs, except men yeeld themſelues fully to that whiche they knowe too be true and reaſonable. So then we ſhall haue 20 profited greatly in all our lyfe, when wee ſhall haue learned to humble ourſelues ſo farfoorth, that aſſoone as the reaſon of a thing is knowne vnto vs, wee make no more gayneſaying, nor ſhewe our ſelues ſtubborne and hard to agree vnto it: but rather doo ſuch honoure to God as too ſay, Lord wee ſee it were to make warre agaynſt thee, if we ſhould ſtand any more in this caſe: for thy truth is the true marke of thy diuine glory: and therefore whoſoeuer will woorſhip thee, muſte obey thy truthe: for otherwyſe, all muſt needes be troden vnder foote. And thys 30 is the matter that Iob treateth of in thys ſtreyne. For he proteſteth, that if hee bee taught, he will holde his tung: his deſyre is too haue it ſhewed hym wherein hee hath doone amiſſe. No doubt but Iob dooth heere in hys owne perſone giue a common rule too all the children of God. VVhich rule is, that when God ſhall haue ſhewed vs wherein wee haue doone amiſſe, wee muſt no more open our mouthes to alledge tryfling excuſes, and to enter intoo defence of our dooings, but wee muſt gyue eare too that which ſhall be told vs, without incountering it:40 and generally wee muſt receyue all good doctrine as ſoone as it is ſpoken, without asking whither it be ſo or no, and when wee know it to bee ſo, we muſt go through with it, without kicking againſt the pricke. And as I haue ſayd that it is a great vertue too bee ſo teachable: ſo alſo let vs vnderſtande, that it is a very rare vertue and not lyghtly to bee found among men. Nay rather, wee ſee a fooliſh preſumptuouſneſſe, ſo as euery man weeneth too be wyſe in hys owne conceyt: and heerevppon groweth ſuch a deueliſh wilfulneſſe, that although wee ſhewe our 50 ſelues too bee more than conuicted, yet many of vs wyll neuer yeelde, but are rather ſo ſhameleſſe and brazenfaſte, as they will maynteyne that whiche is againſt reaſon: for all is wellynough ſo they bee not foyled. So muche the more ought wee to marke well what is ſayde heere: for although Iob treate heere of his owne vertuouſneſſe: yet notwithſtanding, Goddes holy ſpirite ſetteth it heere before our eyes as a lookingglaſſe or an example for vs too followe. So then, let vs not be wedded to our owne fancies, that we ſhould not quietly herken 60 too that whiche is tolde vs, yea euen when it commeth too the poynt that wee muſt bee rebuked for oure faulte. For Iob treateth thereof in eſpeciall: And it is againſt the fooliſh ouerweening that is in men, for when they bee conuicted too haue done amiſſe, and to haue ouerſeene themſelues, they bee not aſhamed too caſt themſelues intoo a thouſand abſurdities, and too bee caried away by them, ſo as they become lyke brute beaſts, facing out the matter as it were in deſpite of God, and all their glory is to be opinionholders, and to bee men that will neuer be ouercome. Firſt therefore let vs marke, that when any thing ſhall be propounded vnto vs, wee muſte not be ſo wilfulminded as to ſay, looke what I haue conceyued, that wil I ſtand vnto. No, no: let vs beware of ſuch wilfulneſſe. For it is a deadly plague when wee ſhall bee ſo headſtrong and wilfull in the matters that wee take in hande. It is all one as if wee ſhould ſhet the gate againſt God, and ſay hee ſhall not come in, and that although hee viſite vs, and although he bee deſyrous too ſhewe vs that which is greatly for our welfare: yet notwithſtanding, we will repulſe that grace. And this is that I haue ſayd already: namely, that if we will be Gods children, we muſt haue the ſpirit of meekeneſſe, that is to ſay, we muſt haue a peaſable and quyet mynd, and wee muſt ſuffer our ſelues to be handled by him. Behold alſo wherfore our Lord Ieſus Chriſt likeneth his children to lambs or to ſheepe which follow the voyce of their ſhepeherd, and herken vnto him as ſoone as he calleth them. Therefore let vs learne to be reproued, and to receyue correction whenſoeuer it is brought vs: and generally lette vs learne to yeeld our ſelues to all things that we knowe to be good and of God. Are we taught? Then muſt wee follow. And as I haue touched already, as for thoſe that are ſo wedded to their owne opinion: it is certayne that God ſetteth them foorth to bee a mockerie and reproch, ſo as he ſuffereth them not to haue any more ſhamefaſtneſſe and modeſtic, but letteth them bee as wylde beaſtes, and ſo reuengeth hymſelfe of ſuche ſtiffeneckedneſſe when men cannot find in their harts too yeelde and too bowe their necks in agreeing too his will. And this is it that Iob meeneth by Holding of his peace, or by holding of his tong. For a man may teache vs, and wee perchaunce ſhall ſay. It is true, yea and wee may perchaunce alwayes ſay, Amen Sobeeit. But yet peraduenture there may bee ſome that wil hold their tong, and yet notwithſtanding cōtinue ſtill ſtubborne in their own fancies whatſoeuer befall. If yee ſpeake too a man that is fully determined not too yeeld: he will be mum, he will not vtter a woord, ye ſhall not get him once to open his lippes: and yet notwithſtanding this his holding of his peace is not without ſtubborneſſe. But when Iob ſpeaketh of holding his peace: he meeneth that when a man is warned, it is not for that hee ſhould incounter it, ſo as if a man gyue him one woord, hee ſhoulde gyue three to the contrarye: but that wee ſhould ſimply gyue eare to that which is ſayde. Thus yee ſee what the holy ſcripture meeneth by holding ones pe [...]ce [Page] or by holding ones tong. For when we be commaunded too hold our peace vnto God, it is to the intent wee ſhoulde not make any adoo, bycauſe that all our paſsions are as roarings, which make ſuch a noyſe as God can haue no audience nor be heard of vs. And ſo let vs lerne to ſpeake and to hold our peace when we be taught. Firſt lette vs learne to hold our tongs. That is to witte, that we hinder not the grace of God when it is offered vs, but that wee giue eare, and keepe our mouth ſhet ſo as wee reply not. And furthermore let vs alſo learne to ſpeake: that is too 10 ſay, to confeſſe that Gods truthe is good, and that there is no fault to bee found in it, according as it is ſayde, I haue beleeued, and therefore will I ſpeake: and not only let vs yeeld ſuch record vnto Gods goodneſſe, but alſo indeuer too drawe others to it. Lo wherevntoo our ſpeaking muſt ſerue: namely to the end that the ignorant may bee defyed, and that wee may with one common accord bee Gods true ſcholers, ſo as his doctrine may be receyued whenſoeuer he liſteth to play the ſchoolemayſter among vs. And thus ye ſee what wee haue too marke vpon thys 20 ſtreyne. But if euer this doctrine be needefull to bee practized: nowadayes is the time: for we ſee what ignorance is in the world: I pray you in what darkneſſe haue we bin? and if we will needes hold vs to that which we haue cō ceyued, what ſhall become of vs? VVe haue bin ſo lewdly taught, as there hath bene nothing but confuſion in our whole lyfe. Now if God had not graunted vs the grace to gyue him the hearing that is mencioned in thys place: what a thing had it bene? And at this day wee ſee manye that continue in their ignoraunce, bycauſe they 30 cannot abyde too heare paciently what is tolde them: and God dooth iuſtly puniſhe them for this haſtineſſe of theirs in lifting vp themſelues agaynſt hym. And furthermore wee ſee how things are ſo confuzed throughout, that if wee bee not weldiſpozed and ſettled to herken what is ſhewed vs in Goddes name, and too apply the ſame too our behoofe: it is certayne that wee ſhall bee lyke ſtraying beaſtes: euery man ſhall wander heere and there, and none of vs all ſhall keepe the right way. So then, ſeeyng wee haue ſuche neede to bee teachable:40 and to haue a meeke mynde too receyue what is ſayde vnto vs: let vs learne to repreſſe all theſe fond affections that auaunce themſelues, when wee ſee any vayngloriouſneſſe in our ſelues, according as ſome be deſyrous to ſet out themſelues, and to ſpeake agaynſte the truthe which they knowe, of purpoſe too purchace themſelues fame: and otherſome are firie, and their wits runne at rouers in ſuche ſorte as a man can neuer brydle them. Seing that wee knowe all theſe vices too bee in vs: let vs learne too correct them, to the intent there may not bee 50 any thing too hinder vs from holding of oure peace, and too keepe our ſelues quiet, till wee haue lerned that which is good, and that which God teacheth vs. Thus much cō cerning this firſt verſe. And touching the reſidue, he ſayeth, Teache yee mee and ſhewe me wherein I haue doone amiſſe. By this he meeneth that although Gods children ought to be meeke to receyue correction and good doctrine: yet notwithſtanding it is not ment that they ſhoulde bee without wiſdome and diſcretion. For we ſee what is happened in the popedome vnder coloure of beeing ſimple.60 Mē ſay there, O we muſt walk in ſimplicitie. It is true: but their meening is, that men ſhould ſuffer themſelues too bee led like brute beaſtes, without diſcerning betweene whyte and blacke. But it is not for nought that our Lord promiſeth his faythfull ones the ſpirite of diſcretion: It is to the intent they ſhould not bee led heere and there too daunce at euery mannes pype, nor bee led about lyke poareblind men. VVhat is too be done then? VVee muſt be taught, and wee muſt haue the knowledge and certayntie of Gods truthe, too followe and obey the ſame, and when any man ſhall haue ſhewed vs our faultes, wee muſt take warning aryght, thereby too followe the good and eſchue the euill. Thus ye ſee what is ment by thys woorde Teach which is placed heere. And it is a very profitable warning. For there are many folke whiche thynke it ynough to receyue whatſoeuer is ſayde to them. Yea euen without any warrant that it is ſo, or without hauing any firmeneſſe in the ſame. But if wee will haue a true fayth: Gods truthe muſt be ſealed in our harts by the holie Ghoſte, ſo as wee may be fully reſolued of it according as ſainct Iohn ſayeth, that wee knowe ourſelues too be the children of God. He ſayeth not, that wee ſuppoſe or weene it, nor that we haue conceyued a confuzed and intangled opinion: but hee ſpeaketh of a knowledge. True it is that this wiſedome commeth not of our fleſhly reaſon, nother can oure owne witte and vnderſtanding bring vs to it: for Gods learning ſurmounteth all capacitie of man. Yet neuertheleſſe it behoueth vs to conſider, what truth is, and too bee throughly reſolued of it, and not too receiue whatſoeuer men tell vs at auenture and vnder the ſhadowe of ſimplicitie without knowing why or how. But wee muſt diligently inquire of the thing that is told vs, and when we vnderſtande a doctrine to be good, we muſt determine fully with our ſelues too hold vs to it. For thencefoorth there is no more replying, it is hygh treaſon when we will open our mouth agaynſt God. Thus yee ſee what wee haue too marke heere. So then, ſuch as are ryghtly taught concerning God, may well bee angrie with thoſe that woulde diſguyze Gods trueth with their leaſings: lyke as in theſe dayes it is very requiſite for vs to be armed with the example of Iob, that we may beate backe all the wicked ſlaunders, wherewith the enemies of God and of his woorde labour to ouerthrowe and turne away our fayth. Ye ſee how the Papiſts doo vs greate wrongs: inſomuch as it ſhoulde ſeeme wee are not woorthy that the grounde ſhoulde beare vs. But in the meane while there is no talke of ſhewing why. It is ynough for thē that they haue filled the eares of the ignorant ſort afore hand, [bearing them in hande] that we ſpeake againſte the holye Churche bycauſe wee will not be ſubiect to all the traditiōs which they haue made. Yea: but it is ſayd that Gods woorde is it that muſt be receyued: and therefore that whoſoeuer ſpeaketh, muſt not aduaunce himſelfe too bring fancies, but muſt ſpeake in ſuch wyſe as men may knowe that the thing whiche hee vttereth is godly and of God. Then muſt God be exalted among vs. Alſo when the Papiſtes prye out and caſt vp their skum: it behoueth vs to bee alwayes readye too bee taught. Yea howbeit ſo as it be the doctrine, not of men but of the liuing God, and of him whome hee hath appointed to be our onely mayſter, that is too witte oure Lord Ieſus Chriſt, who nameth himſelfe a ſhepherd, to the [Page] intent that wee ſhould be his flocke, that his onely voyce ſhould bee herd among vs, and that we ſhould ſhake off the voyce of ſtraungers. And moreouer it is not agaynſte the Papiſts only, that wee muſt bee armed with this warning: But we are at this day in ſo miſerable a tyme, as the childrē of God haue great neede of inuincible conſtancie to reſiſt ſo many and ſo ſundry aduerſaries. In theſe dayes it booteth not to find fault with the euill and to condēne it: for euery man ſupporteth it too manifeſtly. In theſe days we become to ſuch a bottomleſſe gulf, that if there 10 happen any wickedneſſe, euery man couereth it, yea and iuſtifieth it: and if there be any good, O it muſt needes be condemned. And how ſo? do not men feare this horrible curſe which God hath vttered by his prophet, Curſed be you that call euill good, and good euill? Truely ſo little do men thinke of it, that (as I haue ſayde) the euill ſhall be borne withall, yea and borne out: and the good ſhall be borne downe. VVhen a man ſhall not only haue doone amiſſe, once or twice, but alſo proceded ſo farre as to ſpyte God too the full: it is all one, ſo it haue ſome 20 ſhewe of ceremoniouſneſſe. A man ſhall come and ſay to him, ſee, thou haſte doone amiſſe: yea, but that is all [that is done to him.] This is lyke as if ſome ſeruant in a houſe haue confederate hymſelfe wyth the children to guzzle wyne and to play the gluttons in ſome corner, and to do all maner of naughtiue [...] and yet when the fault is eſpyed, the children ſhould make countenāce to ſay, thou haſt done amiſſe: when as notwithſtanding, they haue all of them with one accord compacted themſelues togither with thē, to commit ſuche ryots and vnthriftineſſe. And 30 men vſe the like ceremonies at this day, to mocke God withall, when the euill is exceſsiue as can be. Contrarily needes muſt they be cōdemned that haue walked in ſimplicitie and vpryghtneſſe, and whiche haue maynteyned Gods quarel. Theſe muſt paſſe the pikes & be cōdemned, whyle the wicked be bolſtred out, and fauoured at al mennes hands. But what is there for vs to do? we may hardily deſpiſe thoſe that mocke God in ſuch ſort, & take to vs this cudgell here, which will ſerue to beate them down, & to put them to confuziō before the heauenly iudge: that 40 is to ſay, whenſoeuer any man ſhall teache vs [aright:] let vs be tractable and quiet. But if we perceyue hym to indeuer to confound Gods truthe, or to turne it into a lye: let vs abhorre all ſuch maner of dealing, and let vs always hold on our owne race. And this is it that is ſayd conſequently, That the wordes of rightneſſe are ſtrong, and what fault finder is there that can finde any fault in them? Heereby Iob meeneth to ſhew, that when a man hath a good conſcience, he ſhall continue ſtedfaſt and neuer bee ſhaken for any thing that can be ſayd to him. True it is that the 50 wicked wil labour throughly to ouerwhelme him: but yet ſhall he continue alwayes in his ſtedfaſtneſſe. And hereby we be warned to walke rightly before God, & to haue a good [inward] witneſſe that there hath bin no hypocriſie in vs. Haue we done ſo? Let men aſſayle vs on al ſides, and we ſhall haue wherewith to hold them tacke. True it is that we ſhall not ceaſſe to be greeued: but yet ſhall the wicked neuer haue the vpper hand againſt vs, if we haue this rightneſſe wherof Iob ſpeaketh heere. And it is an ineſtimable priuiledge, that ſuch as haue kept on their way 60 in this rightneſſe & ſoundneſſe, can neuer be cōfounded. True it is that to the worldward men may oppreſſe them with falſe ſlaunders, and men may diffame them in ſuche wiſe as it ſhall ſeeme that they be the worſt folke in the whole world: according as we ſee the frowardneſſe that reigneth nowadayes, ſo as there is nother right nor indifferencie remayning. VVe be come to the time wherof the prophet Eſay cōplayneth: namely that right is openly oppreſſed, and vprightneſſe and truth are chaced out of the world. And beſides this (ſayeth he) although the miſcheef be increaſed, and ouerfloweth his bounds more & more: yet hath there not bene any man that hath vttered one word to cleere theſe things that are ſo confuzed: but rather it hath ſeemed that euery man hath had a deſyre too augment the miſcheef. Behold at what poynt we be. But (as I haue ſayd heeretofore) yee ſee it is an ineſtimable priuiledge that wee can hold that thing for good whyche the world hateth, and that when men poynt at vs wyth their finger, when they ſpit in our faces, and when they trample all reaſon vnder foote. Although we ſee all this: yet notwithſtanding we be not abaſhed ſo as wee ſhoulde inclyne too any wickedneſſe, but doo alwayes continue faſt rooted and grounded in the ſayde truthe, whych is myghtie ynough to maynteyne vs. And ſo folowing that which is ſhewed heere, let vs learne to hold vs always to the word of rightuouſneſſe, aſſuring our ſelues that God will euermore bee on our ſide, and that his truth will bee ſo myghtie, that in the end it will get the vpper had. True it is that forſomuchas men are fugitiue, and runne on ſo headily: the truth hath not alwayes his full ſcope, and it will ſeeme erewhyles to be vtterly ouerthrowne: but let vs haue pacience vntill the day of the Lord do appeare as ſayeth S. Paule. For that is it wherevnto he calleth them, mocking at the ouerweening of ſuche as iudge ſo awkly, ouerthwartly and confuzedly, in charging him with thoſe reproches. But (ſayeth he) I will wayt for the day of the Lord, til God at length diſcouer the falſe ſlaunders wherwith I haue bin charged. For whē that day (ſayeth he) beginneth to appeare, thē muſt ryghtfulneſſe come abrode, then muſt ſlaunderers bee conuicted, and then muſt all things turne to their confuſion. Now if God euen in our whole lyfe, graunt vs the grace too get the vpper hand of all maliciouſe perſones that go about to trample vs vnder foote, when we ſhall haue walked vnfeynedly in truthe: much more ſhall wee haue that preheminence when the cace concerneth fayth and the ſeruice of God, & the doctrine of ſaluation, that is to wit, God will giue vs ſuch & ſo ſtedfaſt a conſtancie, that when the diuell ſhall haue bent all his force againſt vs, he ſhall gayne nothing at our hāds, according alſo as we haue a promis therof. VVherof is it long then, that we bee no ſtedfaſter now adayes, ſeeyng the troubles that are in the world? whereof commeth it that wee ſee ſo many men giue themſelues too naughtineſſe? Euen bicauſe they haue not this ſaid rightneſſe, and bycauſe they bee not fenſed againſt the manifold aſſaults whiche Satan bendeth agaynſt them. Verely there are ſome of a good minde: if a man warne them, they receyue chaſtizement quietly: if no man trouble them, it is well, they will hurt no man, neyther will they gyue any cauſe of offence. But if they once ſee that iniquitie hath full ſcope, and that if a man meene too liue ſimplely and vprightly, hee ſhall bee pricked on the one [Page] ſyde, and punched on the other: then he ſtarteth aſyde and boweth wyth al wyndes. And whereof commeth ſuch inconſtancie? It is bycauſe they haue not the rightneſſe that is ſpoken of heere well rooted in their harts. Behold (I ſay) what is the cauſe why wee ſee ſo many wauering men, who are not ſure of the truthe of the Goſpell, inſomuch that they be but as wethercockes that turne wyth euery wynd, or as reedes that bow euery way. And why is that? Euen bycauſe they neuer knew the power of Gods woord and his truthe. For it is certayne that the truth is 10 ſo ſtrong, as the diuell may well aſſayle vs, and woorke vs all the trouble that he can deuiſe: but yet howſoeuer the world go, wee ſhall holde our owne, and wee ſhall abide ſtedfaſt in our ſtate. VVhat is too bee done then? Let vs pray God to make vs feele the power of his word, whereof mention is made here, (that is to wit, how it is an inuincible fortreſſe) that we may knowe the ſame by experience: and in very deede wee be too blame if wee doo it not. And let vs not ſay as many ignorant perſons ſaye, I knowe not on what ſyde to turne me, for I ſee contrarieties 20 in mennes opinions, one ſayes this, and another ſayes that. True it is that there are dyuers opinions: but ſo muſt our fayth be tried, and God ſuffereth it, according alſo as Sainct Paule ſayeth that there muſt be hereſies, to the intent that ſuch as are of God, may be knowne by hauing this the conſtancie of cleauing continually vnto Gods truth, neuer to be turned from the ſame. Then if it be alledged that there are many incounters and diſputations: it is true: but is that as muche to ſay as oure faith muſt therefore bee ſhaken? for wherein ſhall the 30 ſtedfaſtneſſe of this ryghtneſſe ſhewe it ſelfe: that is too ſay, how ſhall a man knowe that the truthe is ſo ſtrong, or where ſhall the power thereof ſhewe it ſelfe, but in vs? Like as in verye deede when it is ſayde that Goddes woord indureth for euer, it is not ment that it is alwayes but in heauen only: but that it is alſo in the harts of the faythfull, according as ſainct Peter ſheweth vs, that although wee bee toſſed with many ſtormes and tempeſts in this world: yet ſhall our fayth neuer be ſhaken downe. So then it is certayne that Gods truthe is myghtye ynough 40 too withſtand all aſſaultes, according as it is ſayde, the victory that ouercommeth the world is this, namely euen your faythe, as Sainct Iohn ſayes in his canonicall epiſtle. And ſo, are wee deſyrous too profite well in the Goſpell and in the ſchoole of God? Then let vs learne, not only too take and too followe that, whiche is good: but alſo too anſwer therevnto in ſuch wiſe as wee maye proteſt, I will doo ſuch a thing, not only bycauſe I hope too bring it too paſſe: but alſo bycauſe God wyll gyue mee ſtrength too withſtande the temptations whych the 50 diuell ſhall prepare againſt mee, ſo as I ſhall neuer fayle whatſoeuer betyde. And where as it is ſayd, whiche is the faultfinder among you that can find fault with any thing? it is too ſhewe that the enemies of God may well practyze, and well vſe craftie conueyances and naughtineſſe: but they ſhall neuer obteyne too ſuppreſſe the truthe. Not that they ſhall not ſtreyne themſelues to do it, or that they ſhall not deuiſe any thing that may ſerue to ſtrengthen them withall: but yet (notwithſtanding all thys,) God will maynteyne the caſe of his ſeruantes, and at 60 length ſhewe that the truthe is certayne. I ſay the wicked ſhall do their indeuer, yea and ſometimes they ſhal ſeeme to haue the vpper hand: but by that meanes God puniſheth the vnthankfulneſſe of the world. And this is it that ſainct Paule meeneth by ſaying that the wicked and ſuch as anoy the Church ſhal go on and preuayle and increaſe. And how is that? Is it not for that God giueth Satan the brydle, and ſuffereth the diuels champions to aduaunce themſelues in ſuch wiſe, as it ſeemeth that they ought to be Lords of all? But God ſuffreth it not without cauſe: for we ſee the vnthankfulneſſe of the world. There are many that would willingly be deceyued, and which are greued when men teache them in all pureneſſe: who coulde fynde in their hart that Gods word were ſo confuſed, yea euen in ſuch ſort as a man myght not knowe nor diſcerne aught, but that it had twoo faces [in one hoode] as they ſay. Otherſome, although they can abide to heare one ſay the truthe, yet they haue no greate care too be throughly rooted in it: all is one too them. Now foraſmuch as God ſeeth in the one ſort ſuche a maliciouſneſſe, and in the other ſort ſuch a careleſneſſe, that it turneth euen to an open rebelliouſneſſe, and many men quenche the lyghte that God ſetteth before them: do wee maruell if he ſlacke the brydle too the wicked, and too thoſe that turne the truthe intoo lying, and vtterly deface it? But yet in the meane whyle it is certayne, that God ſtrengtheneth and mainteyneth thoſe to the end, whome he hath taught his truth. And ſo yee ſee wherefore it is ſaid that the faultfinders maye well ſtreyne themſelues: howbeit in the ende they ſhalbe vanquiſhed, and God will ſhew himſelfe too be on that ſide where good right is. And this is ſpoken, not only of the doctrine of the Goſpel: but alſo of al that euer concerneth the life of the faithfull. True it is that the doctrine of ſaluation is one of the preciouſeſt things that god hath. And therfore ye ſee alſo that he wil ſhew the power thereof in ſuch wiſe, as he will deſtroy the wicked by the breath of his mouth, and they ſhall feele that the ſayd word which they haue deſpiſed, is a ſworde too ſlea them with, and to driue them into damnation. Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings, whenſoeuer we be wrongfully oppreſſed by men, and that whereas we ought to be ſuſteyned, it ſhal ſeeme that all goeth cleane Backward: yet let vs not ceaſe to truſt ſtill in God. And why? For wee may perhaps bee little ſet by for a time, and we may be abhorred as if there were nothing but euill in vs: But let vs be contented too haue God and his Angells too bee good witneſſes of our ſoundneſſe. Let vs tary till God chace away all droopie darkneſſe, and make our innocencie to ſhine out, that it may be ſeene as the breake of the day. Thus ye ſee what we haue to marke in this ſtreine. And by and by Iob addeth, that his friends which came to him vnder pretence to cōfort him, haue framed talke to confound his holy purpoſe (that is to ſay, to confound his right ſayings) and haue let the words of the afflicted paſſe into the wind. Heere Iob accuſeth thoſe of extreme ſpitefulnes, which proceede ſo egerly againſt him. And it behoueth vs to mark wel this point. For no doubt but the holy Ghoſt ſheweth vs heere, what wee haue to beware of, if we be loth to diſpleaſe God & wold not make as it were open war againſt him. Behold (I ſay) a vice that is hateful before God: which is, whē we will be cūning to ouerthrow a good matter: ſpecially whē it happeneth [Page] that we aduaunce our ſelues againſt them that are afflicted to the worldward: and when there is ſuche preſumptuouſneſſe in vs, as we will prouoke them to caſt themſelues into deſpaire: and yet there is no vice ſo ouer rife as this. And why ſo? Bycauſe no man thinketh of that which is told heere: namely, that when men forge ſuch inuentions, (that is to ſay,) when they deuiſe things to ouerthrow all equitie (as much as they can) and to make ſuch krinks as the truthe might not bee knowne any more, nor take place any more: it is all one as if they came too iuſtle againſt 10 God, and tooke hym to be their aduerſarie partie. Now then, if men would thynke themſelues to ſay thus, howe no we, we bid battell vnto God: it is certayne they wold be ſo afraid as their heare would ſtand vp vpon their head, ſo as it would be a bridle to them to hold them in, that they ſhould not fling themſelues out ſo at randon. But ſith that we thinke ſo little of it: at leaſtwiſe let vs receiue that which God ſheweth vs, ſeeing that he gyueth vs warning in this ſtreyne. Ye ſee then in effect what wee haue to beare in mind: that is to wit, that when any man 20 ſpeaketh to vs, we ſhould delay our anſwere vntill wee know what the matter is. VVe ſee there is ſome communication miniſtred: what is to bee done: Let vs herken, and marke whither it be godly and true or no: and let vs pray God to giue vs the ſpirite of diſcretion, that we may vnderſtād what the truth is. And whē we haue founde it, let vs not replie againſt it. For (as I haue ſayd heretofore) moſt men ouerſhoote themſelues vnaduiſedly, bycauſe they knowe not that it is God againſte whome they ſet themſelues. By meanes whereof they ceaſe not too proceede 30 in it with an euill conſcience. For although they be not directly minded to ſay, I wil go iuſtle againſt God: yet they ſee well ynough, that God gyueth thē not leaue to auaunce themſelues after that ſorte againſt goodneſſe, to ſuppreſſe a good cace: they ſee that well ynough. And therefore it is certaine, that all they which yeeld not ſimply to that which is good, cannot excuſe themſelues, but that they haue through a certaine maliciouſneſſe fought againſt God. But nowe, let triall be made, and it will bee found, that all mē both great and ſmall ceaſſe not to wage 40 deadly warre continually againſt God, and to worke him ſpite. And for proofe hereof, ſhall euer any cace be ouerruled by iuſtice, wherein there ſhall not bee vſed a number of ſlights to turne the good into euill? And yet notwithſtanding looke vpon the holieſt and beſt priuiledged place that is: and the ſame is as ſhamefully defiled, as none is more: there is ſuch ſtinking beſtlineſſe, as euē the bawds of brothelhouſes wold be aſhamed of it. For men diſguiſe things, yea and corrupt them in ſuch ſort, as it may ſeeme that they haue conſpired to ſhet all equitie and vprightneſſe 50 out of dores. And yet notwithſtanding in the mean while men make countenance as though they ſawe no ſuch thing, and would fayne couer the leawdneſſe which is too too apparant and notoriouſe. It is euen like as if a man had caſt vp a handfull of aſhes to darken the ſunne, & ſhould ſay that the day were at an end The things are knowne as well as may be, and yet do men ſtil aske what is it? And which worſe is (as I ſaid) the ſame is ſeene euen in the ſeate of iuſtice. On the other ſide it is to be ſeene how the diuell poſſeſſeth al. The Temples of God which 60 ought to be dedicated to the ſeruing and worſhipping of God purely as he commandeth, are ſtuffed with ydolles, ſo as there is nothing but corruption and caneldirt wherwith to ſend ſilly ſoules to deſtruction. In effect wee ſee that in all the life of man there is nothing but diſguiſing of things, ſo as there is no more tidings to be hearde of the ſayd ſoundneſſe and vprightneſſe whereof wee haue ſpoken. And heerewithall we haue to marke thys ſaying, That the words of an afflicted perſon, (or of a deſpiſed perſon) paſſe away into the winde. For ye ſee howe the cauſe why men auaunce them ſelues againſt God, is for that they ſet too much by themſelues, and thinke there is no wiſedome but in their owne brayne. Truly in all the affaires that men haue, euery man ſeekes his own auayles And therefore when a naughtipacke woulde eſchue the puniſhment that he hath deſerued: he wil by and by haue his faire flatteries and gloſes at hand, to the intent it ſhuld not be knowne howe the cace ſtandeth, whither it bee a money matter or any other thing. Behold how men corrupt the truth and turne it into a lie, for their owne aduauntage ſake. But if the caſe concerne the doctrine of faith, and the Goſpell: what elſe is the cauſe of ſo manye counterſayings, and that we ſee ſo many Sophiſters come now adayes to mocke God flatly with their ſophiſticall ſuttleties, but the pride that is in thoſe which thinke thē ſelues to haue witte ynough to winne their ſpurres, and to reaſon Pro & con, as they terme it [that is, to reaſon of and on, or too & fro on both ſides?] No doubt but Gods ſpirite ment too taunt here this pride and preſumtuouſneſſe, too the ende that if we purpoſe to keepe our ſelues from being enimies to God in fighting againſt his truth: we ſhoulde ſhake off this ouerweening, and not deſpiſe oure neighbours to tread them vnder feete, but rather be contented to be taught euen by a little childe if God ſhall haue opened more vnto him than vntoo vs: according as Sainct Paule ſheweth, that ſuch as haue the ſpirit of prophecie, although god haue giuen them the grace to teach others, muſt notwithſtanding not diſdayne to giue place too any other vntoo whome God ſhall haue giuen more knowledge than to them. Yee ſee then what we haue too marke in this ſtreyne. And finally Iob concludeth, that thoſe which pretended to be his friendes, do nothing elſe but dig a pit, for ſuch a man to ſtumble into, as ought too bee hilde vp: and that they ſeeke nothing but too winde the fatherleſſe. Hee vſeth this manner of ſimilitude, bycauſe a fatherleſſe childe hath no meane to defend himſelf, but is left as it wer to the ſpoile. So Iob (as one whom God ſcourgeth to the vttermoſt) ſheweth vs that we ſhal not ſcape Gods hand and vengeance, except we laboure to ſuccoure ſuch as are miſerable: that is to ſay, ſuche as are worthy of pitie and compaſsion, as was ſayde yeſterday. Lo what we haue to marke in the firſt place. But in concluſion hee exhorteth them, too turne againe: and then (ſaith hee) there ſhal be none iniquitie: Turn yee agayne (ſaith he once ageyne) And my righteouſneſſe ſhall appeare in this behalfe. Iob in exhorting thē, ſheweth well with what mind we muſt find fault with the euill and condemne it: that is to witte, to bring men backe againe, if it be poſsible to atteyne to it. Therfore let vs thinke vpon it, to the intent that ſuch as will take warning may not periſhe in their ſinnes: but rather that being ſorie for thē and aſhamed that they haue offended God, they maye retourne [Page] vnto him with a greater affection. True it is that when we find that ſuch as haue offended God are not touched with the feeling of his iuſtice, & of his vengeance, inſomuch that if a man manace them, he ſhall win nothing at their hands: it behoueth them too bee touched too the quicke, to make them abaſhed, if hee purpoſe to bring thē to repentance. But howſoeuer the cace ſtand, we muſt alwayes ſhoote at this marke which is ſhewed vs heere: that is to witte, to drawe them backe according to the manner that Iob vſeth in this proceeding here. And as touching 10 that he ſayth, Turne ye againe and there ſhall be none iniquitie: true it is that a man may expound this ſtreyn as if he ſayd, There ſhall be no more iniquitie in you. But there is more reaſon too ſaye, Retourne ye and there ſhall bee no more iniquitie: Turne ye agayne and my righteouſneſſe ſhall be knowen heere, as if Iob ſhoulde ſaye, what hath bin the cauſe that you haue hitherto condemned me as a man whome God had caſt away, ſo as to your ſeeming I ſhuld be the worſt man in the worlde? what is the cauſe why I haue cryed out in my ſelfe, and haue not bin herd at your 20 hands? It is for that you haue turned your backs to al reaſon, and therefore turne yee agayne, and my righteouſneſſe will be apparant. This wil be the better vnderſtood, when I ſhall haue applied it to our inſtruction. Firſt and formoſt we be put in mind heere, that whenſoeuer wee condemne the good and allow the euill: that commeth of our owne meere default, ſo as we cannot ſay, behold I haue bin deceyued, and I wiſt not what the matter ment. Let vs not alledge this nor that. For it is certaine that we ſhall alwayes be found blameworthy if wee condemne 30 that which is good and allowe the euill: and God conuicteth vs inaſmuch as he declareth that we haue not voutſaued to open our eyes, and to ſee what hee ſheweth vs. Do men then followe lies in ſted of truth? Are they ſo blind that they know not what is good? It is bycauſe they haue turned their backs vpon God, and for that there is in them ſome maliciouſneſſe, ſome hypocriſie, or ſome careleſneſſe. Then if God ſuffer vs to haue our eyes ſo ſeeled vp as we cannot diſcerne betwene good and euill: it is bycauſe we haue not had ſo good regard vnto God 40 as becommeth vs, when he was redy to teach vs familiarly ynough. Marke this for a ſpeciall poynt. But whenſoeuer we bee ſo caried away as wee haue not the ſpirite of wiſe dome, but do euen allow of the euill, yea and cheriſh it, the remedy is for vs to returne, and that we be not wilfully bent to continue in the falſe opinion that wee haue conceyued: except wee will fall intoo the bottomleſſe pit whereoutof there is no eſcaping for ſuch as are ſo bleared and cannot abide that God ſhould enlighten them: for ſuch manner of men muſt needes come to the top of all 50 confuſion. Then let vs bethinke vs to turne head aſſoone as wee ſhall haue knowen our fault. For when God ſheweth vs the fauoure to giue vs warning: if wee giue care to him to heare what he ſayth, he will not ſuffer vs to bee led aſtray by euill continually, but he will bring vs backe agayne into the good way. Herewithall it be houeth vs to marke well how Iob addeth, Returne ye yet agayne and my righteouſneſſe will appeare. Here he betokeneth two things, The one is, that it is not inough for vs to come to it ceremoniouſly, to ſay, It is true, there is a fault▪ according as 60 we ſee that they which haue fowly offended God, and which haue bin the cauſe of ſome ſuche vnrecouerable inconuenience, the ſore whereof required letting of bloud, inſomuch that there hath folowed ſome ſtumbling and confuſion in the Church▪ euen they which haue bene giltie of ſuch a trayterouſneſſe, ſhal do no more but come and ſay: It is true, I haue done amiſſe. All this is nothyng elſe but a mockerie. It is well ſeene with what zeale and with what affection they proceede in that behalfe: namely that they are not minded to retourne vnto God, verely not to retourne in ſuch ſort as it may bee knowne that they repent them. And this is it that Iob ment too ſhewe▪ in that hee contented not hymſelfe to haue ſayde once, Turne ye agayne, but ſayd Turne ye agayne the ſecond time. The ſeconde poynte that we haue to marke here, is that when God ſhall haue diſcouered our iniquitie that wee haue conceyued ſome wicked imagination that hath turned vs away from the good: in the ende it behoueth vs to acknowledge our faulte, that we may returne vnto God. As how? I ſayd that by applying this to our owne inſtruction, wee ſhoulde haue the eaſier vnderſtanding of it. Some men are to be found, who for a time ſhall be eſtranged from Gods truth and from the right way. And why ſo? For they haue ſome ſcrupulouſneſſe, or ſome euill opinion, according as the deuill is neuer without thys ſlight, to trump one thing or other in our way, to the end that Gods word may haue no more ſauoure in our taſt, and ſpecially that we may be weery of it. And verely whē ſuch maner of folke retourne, there ſhall be no more iniquitie: that is to ſay, God is mercifull to them, ſo as he giueth them the grace to be no more glutted and wery of his word as they were before. Ye ſee then after what ſort iniquitie ceſſeth when men returne. Neuertheleſſe, when they be entred into the good waye, it behoueth them to go on yet further. And how? They muſt returne yet once more, that is to witte, they muſt bethinke them, Alas, I had bene a poore forelorne creature had not God had pitie on me: and now that it hath pleaſed him to take mee to mercy, I referre my ſelfe wholly vnto him, beſeeching him to gouerne me hencefoorth according to his good will. Now when ſuche men retourne double, then God maketh them to ſee that which they knew not at the firſt. And in reſpecte heereof, lette euery of vs beethinke himſelfe, that wee may haue oure recourſe vntoo God, praying him that after hee hath once inſtructed vs in hys truth, he will confirme vs after ſuche ſorte in the ſame, as we may neuer ſtep out of the right way, and as the deuill may neuer thruſt vs aſide.

And now let vs caſt our ſelues downe before the face of our good God, with acknowledgement of our faultes, praying him to make vs feele them in ſuch wiſe, as wee may walke according to his will, and alwayes bee confirmed more and more in the ſame grace which he hath gyuen vs once already when he called vs to be of hys houſhold. And foraſmuch as we are ſo greatly inclined to go aſtray: let vs pray him to beare with our infirmities, vntill he haue quite and cleane rid vs of them. And ſo let vs all ſay, Almightie God and heauenly Father, wee acknowledge our ſelues, that wee bee not worthy to lift vp oure eyes to heauen, &c.

7

The .xxvij. Sermon, which is the first vpon the ſeuenth Chapter.

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1 IS there not a time appoynted too man vvhiche is vppon the earth, and are not his dayes as the dayes of an hireling?

2 As a bondman longeth for the ſhadovve, and as an hireling longeth for the end of hys laboure:

3 So haue I the vayne moneths, and paynefull nights are appoynted vnto me.

4 In laying me dovvne I ſay, vvhen ſhall I riſe? and being in my bed, I am cloyed vvith bitterneſſe euen vntill the euening.

5 My fleſh is clothed vvith vvormes and with duſt of the earth: my skin is alto broken & corrupted.

6 My dayes glide avvay like a vveauers ſhettle, and vvaſt avvay vvithout hope.

WE know well that as long as we liue in this world wee muſt indure many miſeries, but yet wee could find in our harts that God ſhould handle vs after our own meaſure. And wee bee ſo tender and nice, that ſo ſoone as he layeth his hand vpon vs, we thinke 20 it to be very much: yea and euen the pacienteſt of all are at that poynt. But when God proceedeth with afflicting of vs ſtill, ye ſhall ſee our faintneſſe bewray and diſcouer it ſelfe more. And this is the thing that we haue to handle at this time. For Iob complayning that his miſerie indureth ouer long, ſayth that a man ought to haue had a time ſet him afore hand: as if he ſhoulde ſay, God hath not ſet vs vpon the earth in ſuch vnquietneſſe as we be, but that there ſhould be ſome time to make an ende of our miſeries. But I am in ſuch plight, as I haue no releaſe nor reſt 30 night nor day. It ſeemeth then that my cace is worſe than all other mens, and that God is minded to afflict me beyond that which the ſtate of mans life is able to beare. Lo what his purpoſe is. And wee ſee how all this anſwereth vnto that which I haue touched: that is to witte, that at the firſt ſight we can well confeſſe it too bee good reaſon that we ſhould be troubled, and that we ſhould haue hartſores here in this world: but yet therewithall wee woulde fayne that God ſhould ſpare vs, and as ſoone as hee doth but touch vs with the tip of his finger, wee would haue 40 him ſtreightwayes withdraw his hand and that our afflictions ſhould not be of any long continuance. It ſtandes vs in hand to marke well this ſtreyne. For in the perſon of Iob, the holy Ghoſte hath ſet our frailtie before oure eyes as it were in a glaſſe: I meane the frailtie of mynde and not of body. It is certayne (as I haue ſayd heretofore) that Iob had ſuch a courage and conſtancie as is wonderfull among men and yet a man may ſee in what taking he is. So thē what ſhall become of thoſe that haue nothyng but infirmitie, and whiche haue ſcarcely receyued three 50 droppes of courageouſneſſe to ſuſteyne themſelues withall in the middes of their afflictions? Muſt not ſuche men quayle out of hand, when wee ſee that Iob was ſo beaten downe whome God had ſtrengthned ſo mightily wyth his grace? But firſt of all let vs foreward with this leſſon, to apply the ſame to our owne vſe: namely that a time is apointed to man that is vpon the earth. For it is profitable for vs to comfort vs in our afflictions. And ſpecially when it commeth to the ſeruing of God, and too walke in feare and awfulneſſe: this ought to come to our remembrance,60 according alſo as we ſee the holy ſcripture ſpeaketh▪ True it is that Iob miſapplieth this ſentence: but yet of it ſelfe it is good and holy, and (as I haue ſayd alredy) it ought to ſerue vs for a very profitable inſtruction. As doubtleſſe when ſainct Peter telleth vs that we muſt walke in feare, bycauſe God ſercheth the bottome of mens hartes and iudgeth without accepting of perſons, and that wee muſt one day render an account afore him, and that when wee haue contented mortall men with ſome outwarde apparance, it is nothing worth, for hee ſhall diſcouer all oure affections and thoughts: in good ſooth it ſhould ſeeme to be a hard cace, that Gods children ſhould be fayne to lyue here as it were in feare and vnquietneſſe. For ſaint Peter addeth. It is (ſayth he) during the pilgrimage of our lyfe. VVe ſee how ſaint Peter foreſetteth a time to the faithfull to walke after that ſort: verely to the end to giue thē ſome comfort, and that they ſhould take ſome courage by hauing an eye to the euerlaſting reſt that is prepared for them in heauen. Then may we well profite ourſelues by this ſentence, when it is ſayd, that there is a time appointed vnto man vpon earth. And what a matter were it if our life ſhould be prolonged without ende, and wee ſtill continue in ſuch cace? for there is no reſt for men. True it is that thoſe which ſhunne God and drag backe from him, hope well that they do themſelues a good turne, yea ſo long as they may royſt it out in their delights and pleaſures: but yet in the meane while they muſt bee [...]ame to be inuironed with many miſeries: wee may haue fayre wherewith to diſpatch our ſelues, but yet doth God holde vs there as it were impriſoned. VVhat a matter were it then, if we ſhould bee in miſerie without hope of any deliuerance or ſetting free? It were ynough to ſet vs in a rage and to caſt vs into deſpaire. As oft then as we thinke vpon the great number of greeuances, wants, and afflictiōs that are in this world, let vs marke that God comforteth and releeueth vs by ſaying thus: VVell, yee paſſe through thys world, but your life is ſhort, therefore indure ye paciently the afflictions that are ſo ſhort, and in the end yee ſhall come to the reſt that I haue prepared for you. Ye ſee after what ſorte we ought to mind this doctrine, if we intende to take profite by it. As much is to be ſaid of all the chaſtizementes that God ſendeth vs. For that whiche I haue ſaid hitherto, extendeth generally to our whole life. But in particular, whenſoeuer we ſhall indure any aduerſitie, verely god will ſend an end of it according as we ſee how he ſpeaketh by his prophet Eſay, when he commaundeth him to cōforte his people. Thine apointed time (ſayth he) is at an end. He ſpeaketh there of the captiuitie of Babylon. For his meaning is, that although hee ſcourgeth his people for their ſinnes, yet he intēdeth not to cōſume thē [Page] vtterly, but keepeth a meaſure in his corrections, that anone after they may haue ſome releaſe, and knowe that God hath had pitie of them, and will not puniſh them to the vttermoſt, and therefore that they ought to be thākfull towards him for his goodneſſe. VVee ſee then howe that in all the whole courſe of our life we muſt be fayne to ſuffer aduerſities heere: howbeit God will not prolong them beyond their appoynted time. But ſoothly it ſhould ſeeme that this is a common thing though God ſpake not of it: and euen the heathen men (I meene euen the moſte 10 brutiſh of them) haue alwayes had their recourſe too that poynt. For in all the miſeries that could befall them, they comforted themſelues therewith, ſaying: well, there is no miſerie ſo great, but it hath an end. See I pray you howe they meaſured their paſsions. It ſeemeth then to be a ſuperfluous doctrine when God to comfort vs with, declareth that there is a time foreſet too men, and that theyr dayes are as the dayes of an hireling. Howbeit wee haue to marke, that whatſoeuer men conceyue in their imagination: yet when God preſſeth them, they are abaſhed at 20 it, and to their ſeeming they are in a bottomleſſe gulfe whereout of they can neuer ſcape. So long as wee bee in reſte we haue the skill to ſay, that when aduerſities bee great and ſharpe, they are not of long continuance. But if God ſummon vs afore him, and make vs to feeele oure ſinnes: his iuſtice is ſo dreadfull to vs, as behold, we are inclozed round about with a maze, whereoutof wee ſee no way to ſcape, ſo as it ſeemeth that he will make vs go euery day deeper into it than other. Yee ſee then howe men are aſtonyed when Gods iuſtice toucheth them in good 30 earneſt. And ſo much the more behoofefull for vs is thys doctrine, when God telleth vs that foraſmuche as wee muſt paſſe through many miſeries while we liue in thys world, wee ought to conſider that our life is tranſitorie: and ſo ſhall it not greeue vs to be vnder ſuch a ſtate, ſeeing that the end of it is appoynted aforehand. And afterward if God chaſtize vs, if he ſend vs any afflictions: well, he preſſeth vs now, but it will not laſt ſo for euer. It is certayne that we be not able to hold out ouerlong: & therefore he keepeth meaſure, for he knoweth what is conuenient 40 for vs. So then let vs abide paciently till he delyuer vs, and we ſhall not be diſappointed of ſuch hope. Verely if euery of vs haue an eye to himſelfe, we ſhall finde oure ſelues to haue very great neede to be put in mind of thys gere. For although we know it: yet we forget it and wote not what it meeneth when wee come to the putting of it in vre. And for proofe heereof, there is not any of vs that fayth not, will this geare neuer be done? If wee haue any affliction, ſo as one be ſicke, another pinched with pouertie, and the thirde tormented with ſome hartgriefe that 50 troubleth him without ceaſsing: we aske, ſhall we always be new to begin again? will there neuer be end of it? Seing that our fleſh & our nature is ſo inclined to ſtorme & repyne, let vs aſſure our ſelues how it is not without cauſe that God forſetteth the determinate time whereof mention is made heere. And heerewithall let vs marke, that (whereas it is ſayd, is there not a time appoynted for mē ▪) it belongeth only to God to forſet vs the time. And thys may do vs much ſeruice. VVherefore? For if God knewe not what we bee, and what is good and conuenient for 60 vs▪ wee might well bee ſorie to heare that the tyme of our miſerie is in his hand, and at his appointment. But for ſomuch as he knoweth what we be able to beare, and perceyueth that if we ſhould be charged ouerſore, we ſhould ſinke vnder the burthen, yea and be vtterly cruſhed and broken: for ſomuch (I ſaye) as God knoweth this, and therevpon declareth vnto vs, that hee holdeth vs vp according as he ſeeth our feebleneſſe doth require, and that if he vphild vs not continually with his hand we ſhoulde bee in daunger to be broken all to peeces, but hee knoweth well how to moderate the weight of the afflictions that hee ſendeth vs: now ſeeing wee haue ſuch promiſes, haue we not good cauſe to be glad of this foreſetting of the time? And further let vs marke well, that inaſmuche as we haue our time determinate heere bylowe: we muſt thereafter make the compariſon with Sainct Paule, betweene the miſeries that laſt but the twincling of an eye: and the [endleſſe] glory of heauen. For the ſhortneſſe of the afflictions of this world (ſaith he) muſt make vs too thinke them light. For when we haue an eye to the euerlaſting and endleſſe kingdome of heauen: it ought to outway in the balance all the worldly miſerie that is poſsible to be deuiſed. Seing then that the caſe ſtandeth ſo, as ofte as we be tempted to ouerſorowing, impaciēcie, or deſpair: let vs haue recourſe to that which is ſayd heere, which is, that the time thereof is foreappointed, and let vs vnderſtand that God hath foreſeene what is good for vs too indure, and that oure afflictions befall vs not without his good pleaſure. Furthermore alſo let vs vnderſtande that hee handleth vs not onely with vprightneſſe and reaſon: but alſo with a fartherly louing kindneſſe. Lo what we haue to marke. And this doctrine extēdeth very farre, howbeit, it conſiſteth more in experience than in talking vpon it. For we may reaſon of it long ynough [to no purpoſe] but the chiefe poynt is that euery of vs regard to profite himſelfe by it at his neede: as how? Surely our life would ſeeme very ſhort vnto vs, if it were not ſubiect to ſo many wantes: ſo long as we haue our owne wiſh and are at reſt, euery of vs can confeſſe that our life is nothing, and that it is as ſhort as any thing can be. But whē we thinke vppon the infinite miſeries wherewith it is full fraughte, and that aſſoone as wee be paſſed out of one miſerie wee muſte enter ſtreightways intoo another and begin continually new agayne: this long lingering makes vs ſtarke weery. And therefore let vs haue recourſe to that whych is ſayde here: namely that God hath appointed the tyme, and that it is in him to diſpoſe of vs [as he liſteth.] Then muſt we contente our ſelues with the meaſure that hee hath giuē vs, knowing well that he woteth what is meete and expedient for our feebleneſſe. And yet notwithſtanding, it is not for euer that wee ſhall be fayne to languiſhe here: there will be an end, at what time God ſhall take vs out of this earthly pilgrimage, yea euen to call vs to hys euerlaſting reſt, and there ſhall be none end, there ſhall be no time ſet. Furthermore when God viſiteth vs, and euery of vs in himſelfe indureth ſome neceſsitie, or ſome chaſtizements: let vs acknowledge thus: VVell, it is true that if this geere ſhould laſt euer, we ſhould needs quaile. But God knoweth the ende whiche he mindeth to gyue vs: hee hath promiſed that wee ſhall not continue ouerwhelmed vnder the burthen: let vs tarie till he reach vs his hande in our aduerſities, and let vs aſſure oure ſelues [Page] that hee will prouide for vs in due time. Lo howe wee ought too applie this leſſon to our owne vſe. But in the meane while wee ſee that Iob hath ill profited by it: and therefore muſt wee bee ſo much the water, that wee abuſe not a ſentence when God putteth it into our mynde, too inſtruct vs, by applying of it to the cleane contrarie. And yet it is an ordinarie matter with vs ſo to doe. VVhen we reade the holie Scripture, if any comfort be giuen vs ther, or if it ſerue to aſſuage our griefe, what do we? O ye ſee heere is a comfort that God giueth to his children: but I 10 am vtterly bereft of it: it ſeemeth that God would chere vp his faithfull ones, to the ende to caſt me into diſpaire: ſeeing the caſe ſtandeth ſo, what can I thinke but that I am vtterly barred from all hope of his grace? Thus ye ſee howe wee deale commonly in that behalfe. VVheras God allureth vs as gently as can bee, and whereas hee ſweeteneth all our miſeries and ſorrowes: wee thruſt it all from vs, and ſeeke nothing elſe but to nouriſhe the maladie within vs, and too barre oure ſelues quyte from Gods fauour, and to caſt it a great waye off. VVe ſee that this befell 20 to Iob: and therefore let vs not thinke it ſtraunge if we be ſubiect to ſuch like temptations. But what? we muſt remedie it, and praye God to giue vs the ſpirite of wyſedome, that we may know howe to applie to our own vſe and welfare, all the warnings that he giueth vs. And now let vs come to treate of that which is ſaid here. Iob alledgeth, Howe nowe? is there not a time appointed for man that is vpon earth? True it is that here beneath, men are poore and wretched creatures: but yet may they after ſome ſort be glad, ſeeing that God hath not ſet them heere to continue 30 ſo for euer. Lo heere a thing whiche for the moſte part is able to aſſuage all the greefes that we indure vpon earth. But now (ſayth he) God maketh none ende of my torments. Behold howe Iob complayneth that his ſtate is worſe than all other mens: as if he ſhould ſay, God ſcourgeth mee out of meaſure, for hee ſheweth not that hee is mynded to ridde mee out of the miſeries that preſſe mee. And this is it that I haue touched heeretofore: namely, that generally wee can confeſſe well ynoughe howe it is good reaſon that wee ſhoulde indure manye aduerſities 40 whyle wee be in this world: And euerie man can ſay, yea wee bee borne vnder the ſame condition and to the ſame ende: and wee muſte not thinke otherwiſe but that man euen from his birth bringeth with him ſo many miſeries, and ſo many wants, as it is a pittie to ſee. I ſay we can well acknowledge this, in generall termes: but ſo ſoone as God ſmiteth vs, we thinke he hath no meaſure with him. And thus yee ſee at what point Iob is. Alſo ye ſee why I ſayde that the appointing of the time muſt be referred to Gods diſcretion, and not to our luſt. Had Iob (without beeing 50 caried away by his owne paſsions) conſidered well what he ſaid: it is certein that he had not ſpoken amiſſe. VVhy? mans time is foreſet. But Iobs miſdealing is that he himſelfe would be the iudge, and by that meane hee plucketh away the authoritie that belongeth vnto God. And here wee ſee what wee our ſelues doe in the ſame caſe. True it is that our intent ſhall not bee to bereeue God of his power, nor to vſurpe the right and authoritie which he hath ouer vs, we will not ſay ſo. But yet in the meane while it is as good as if we did it, if we be not patient, and that wee 60 hold not our affections in awe when wee be afflicted, ſo as we can ſay, VVell Lorde, we are in thy hande, it is not for vs to ſtint thee, nor to taske thee to the preſent time, to ſay, thou ſhalt doe this or that: but in as much as thou haſt tolde vs that thou canſt ende oure miſeries, yea and bring them to a happie and deſirable end: Lorde wee will paciently wayte for that whiche thou haſte promiſed vs. Now then if we haue our mindes thus diſpoſed, then ſhal God be honoured as hee deſerueth. But i [...] we be haſtie, if we be furniſh, if we caſt forthe our complaintes at randon to ſaye, VVhat ſhall become of it? It ſeemeth that God will neuer make any end of our miſeries: I ſay that if wee doe ſo, it is all one as if we would plucke God out of his ſeate, and not ſuffer him to haue any more authoritie ouer vs. Lo how Iob dealeth in this cace. True it is that he is pacient howſoeuer the world go: but yet is that no let but that there is ſome faultineſſe mingled therewith: for the pacience of the faithfull ſort is not alwayes ſo perfect as were requiſite. Seeing that Iob hath miſſed in this behalfe, ought not wee to bethinke our ſelues well who are fully as brittle or more? So then let vs marke well that as often as God ſhal ſcourge vs, although the miſerie indure and be prolonged, and although we ſee not that he intendeth to deliuer vs out of hand: yet notwithſtanding wee muſt not goe after the manner of Iob and ſaye, VVhat? God leaueth me here in continuall torment, and he ſeeth that my miſerie hathe none ende. But let vs feede oure ſelues with hope, and (as I ſayde) let vs call to mynde that the determining of the time muſt not be by our luſt, but that it is God that muſte order it according as hee knoweth it to be good. And if we perceiue not the end of our miſeries at the firſt, but that it ſeeme we muſt indure yet more: let vs not ceaſe to taſt of the goodneſſe which hee hath promiſed vs. For Gods promiſes will lead vs to the darkneſſe of death, and there giue vs light to the intente to put vs alwayes in ſome hope that we ſhall one daye be deliuered from oure aduerſities. And heere yee ſee why Saint Paule ſaith, that although we be harried heere and there, yea and that we be made as it were the of skourings of all things: yet ſhall wee not continue in that cace, but God will gather vs vp to himſelfe to ioyne vs with him, and to liue for euer. Behold how we ought to profite our ſelues by all the promiſes that God maketh vnto vs, that wee may taſt of them in the middes of all oure miſeries. But now let vs come to that which Iob addeth. He vſeth ſimilitudes to expreſſe what he meant by the appointing of the time whereof hee hath made mention. For (ſayeth hee) looke mee vpon a poore bondman or ſlaue (for hee ſpeaketh not of ſeruants, hindes, or ſeruing mē as they be in theſe dayes: but of ſuch as were ſlaues: and afterward he addeth couenaunt ſeruantes (that are hired for wages,) looke me then vpon a ſlaue howe hee longeth for the ſhadow: that is to ſay, for the reſt of the night, by cauſe hee neuer ceaſſeth laboring all day long: verie well then, ſuch a one deſireth the ſhadowe. Againe, he that is at wages, longeth to haue his dayes worke at an end: and if he haue a mooneth or more or leſſe to ſerue, he hath an eye to the ende of his terme, that he may haue ſome reſt. But as for mee (ſayth he) I haue nother reſt nor releaſe. When I laye mee downe, I ſay, howe ſhall I come to the morning? And when ſhall I ryſe againe? VVhen I am vppe in the morning▪ the day ſeemeth to me to be a whole yere long. Then ſeeing [Page] I am in this plight. It is well ſeen, that God is not contented to plague me after the ordinarie manner of men: but that he meaneth to thunder downe vpon me, that I maye not know what to doe nor what to ſay. This is the complaint that Iob maketh, ſaying that his miſerie is exceſsiue▪ and no common miſerie, ſo as heere is no cauſe why any man ſhould ſaye to him, Thou ſeeſt that ſo long as men are in this world, they haue many miſeries to indure, thou haſt experience of it, and thou knoweſt after what maner God is wont to deale in that behalf: but God (ſaith hee)10 vttereth all his force againſt mee, ſo as it ſeemeth he will ouerwhelme me altogither: and when I compare myſelf with others whome he correcteth, I ſee my ſelfe to bee in the bottome of hell, and them to haue yet ſome hope of helpe, that they ſhall be deliuered of their miſeries. And here wee haue to marke that which hath bene touched alreadie heretofore: that is to wit, that Iob was not preſſed with bodily aduerſitie only, but that his chiefe griefe was to feele that God was againſt him. And therefore addeth he this that inſueth immediatly. Beholde (ſayth hee) my 02 fleſhe is as it were clinged to my bones, and my skin is alto broken and as it were rotten: I am in that behalf as a poore forlorne caytife, and yet notwithſtanding my life paſſeth and glydeth awaye euen as a weauers ſhettle, whiche runneth ſo ſwiftly as a man perceyueth it not, neyther can he meaſure the nimbleneſſe of it. Euen ſo is it with my life (ſaith hee) when I riſe, I am vtterly abaſhed ſo as I haue nother eaſe nor reſt day nor night. But although Iob were ſmitten in his bodie: yet the temptation of feeling God to be as his iudge and to holde him (as ye would ſay) vpon 30 the racke, was farre more greeuous to him, than al the martirdomes that he felt in his body. And here ye ſee alſo why he tormented himſelfe ſo farre: and it is a thing that we ought to marke well. For verie fewe folke haue bene exercized in theſe ſpirituall battels: and therefore they wote not what it meaneth: it is an vnknowne language to them: and when God viſiteth them after that maner, yee ſhall ſee them vtterly diſmayd, bicauſe they haue not taſted this doctrine in time and place. Then let vs bethinke vs of it, and let vs marke that if all the aduerſities whiche 40 befall vs are ſharpe and tedious to vs: yet it behoueth vs to knowe, that they are nothing in compariſon of the anguiſh that they indure which are preſſed with gods iudgement when he ſheweth himſelf boyſtous towardes them, and giueth them ſome token of his wrath and vengeance: by reaſon wherof ye ſhall ſee them ſo aſtoniſhed, as there is no comfort that can cheere them vp, vnleſſe God work with an extraordinarie operation in that behalf. And why ſo? For in al our miſeries, if God giue vs leaue to returne vnto him, ſo as we may call vpon him with hope that hee 50 wil pitie vs in the end: it is certaine that we can caſt all our cares and troubles vpon him as the ſcripture ſaith. So thē, our afflictions will be ſweete and amiable to vs when we can go after that ſort vnto God. But if we conceiue a miſtruſt once, which ſhutteth vp the gate, and that wee imagin God to be our enemie, and that he perſecuteth vs, ſo as it is but loſt time and a vaine thing to call vpon him: it is euen as much as if we were alreadie in the bottomleſſe gulfe of hell. And too this pointe was Iob come in parte, but not altogither, howbeit that hee had experience of it.60 VVhen wee ſee this, let vs aſſure our ſelues that God can well ſend yet more than he hath done: and that if he ſpare vs, it is bycauſe he knoweth oure weakeneſſe. For it was his will to trie Iob to the vttermoſt. If he vſe not ſo rigorous triall towards vs, it is of his owne infinite goodneſſe. Neuertheleſſe in the meane while let euery man prepare himſelfe aforehande: that hee may be able to withſtande ſuch temptation when ſo euer he ſhall come vnto it. And though we be toſſed as it were with waues: let vs not loſe our courage in the middes of ſuche tempeſtes, ſeeing that God hathe ſuſteined his ſeruaunt Iob, yea and plucked him backe againe euen when he ſeemed to haue bene vtterly drowned, and as it were ſwallowed vppe into the bottomeleſſe pit. Therefore let vs vnderſtand that when ſo euer wee ſhall enter into ſuche gulfes, wee ſhall be drawen out againe in the ende, ſo we be hild vp by the hande of God. Thus ye ſee howe it behoueth vs to be prepared to battell, that we be not out of heart when ſuch temptations come vpon vs: and that although it ſeeme we ſhould bee beaten downe at euerie ſtroke, yet notwithſtanding we may hope that God will ayde vs: which thing he will do in conuenient time, as hee hath done to his ſeruaunte Iob. Furthermore although we haue bene afflicted a good while togither, and yet God ſuffereth the afflictions too continue ſtill, and ſpecially if when wee haue imagined that we ſhould haue ſome end of them, things ſhall come to ſuch a paſſe as they ſhall ſeeme to be cleane contrarie, and that we ſhall neuer be deliuered from them: yet notwithſtanding let vs reſiſt ſuch temptation as ſhall be caſte before oure eyes, aſſuring our ſelues that God knoweth well howe to diſpoſe the times and ſeaſons, and that it belongeth to him to doe it, and [therefore] that all thinges muſt be put into his hande and to his good will. Beholde (ſayth Iob) I looked if there were any end of my miſeries. VVell, we alſo may well looke for the ſame. For God is not ſo rigorous towardes vs, but that hee beareth with vs ſo far as we may lawfully ſay, vntill when, (or how long) ſhall this holde? according as we ſee that Dauid ſpeaketh ſo a good ſort of times. But when we haue looked whyther there ſhall be any ende of our miſeries, let vs learne alſo to beware wee bee not too haſtie. For elſe we ſhall be confounded. VVhat is to be done then? Let vs ſhet our eyes at preſent things, and let vs praye God to make vs behold the end which is hidden from fleſhe and from our owne opinion, I ſay let vs praye him to make vs beholde that: and let vs frame our ſelues wholly to his good will. For this is the only remedy to nouriſh both hope and pacience. Or if we ſee our miſeries to indure long, and that God ſheweth vs not after what ſort he will make vs way out: let vs ſhut our eyes and ſay, well Lord, true it is that thou wilt hold me like a poore blinde ſoule in darkneſſe. Yea: but where is my comforte in the meane while? My comfort is to praye God to giue me eyes, not only to beholde preſent things, but alſo to knowe thoſe thinges by fayth which are hidden from me as nowe. Beholde (ſay I) howe we muſt deale: not to ſay as Iob doth, I ſee there is no remedy lefte for mee: for the man that ſpeaketh ſo, is after a ſort in deſpaire. For we muſt not limit Gods power, though a thing ſeeme impoſsible to our ſelues. Hee ſaith, When I lay me downe, I aske when ſhall I riſe againe? And in the morning I ſaye, when will it be night? Let vs note that this is ſet downe to ſhewe that a conſcience whiche [Page] is preſſed with Gods iudgement, is alwayes troubled and in an agonie. Behold after what ſort Moyſes ſpeaketh in treating of Gods dreadfull vengeance vpon ſuch as ſhall continue wilfully in diſobeying of Gods lawe. Thy life (ſaith he) ſhall hang before thee as vpon a threede. In the morning thou ſhalt ſay, who ſhall make me to liue till the euening? But Iob ſpeaketh here of the temptation that he himſelf feeleth, that is to wit that he thought the nights too long, and the dayes too weeriſome, according as hee ſaid. One day is longer to me than a whole yere, yea than 10 a mans whole life, I do nothing but pine away, not onely in ſome ordinarie miſeries, but alſo in ſo horrible torments, that I faint vnder Gods hand. Now when we ſee that this temptatiō is come vpon Iob: let vs haue recourſe to the remedie whiche I haue touched: that is to wit, to call to mind that it is Gods peculiar charge to diſpoſe of vs and of all our miſeries: And therefore, doth the time ſeeme long to vs? Let vs praye God to make vs thinke well of all that he doth. For otherwiſe what elſe ſhall wee do but only prouoke God as Iob doth? Not that hee is 20 willing to do ſo: but yet in the meane ſeaſon he ceaſſeth not to be blameworthy for the words that haue eſcaped him ſo vnaduiſedly, which he hath caſt foorth agaynſte God in ſuch wiſe as if he ment to ſpite him. Therefore let vs turne backe ageine and ſay, how now? Is it in thee to appointe times? Is not that in the hand of thy God? wilt thou take his office from him? what intendeſt thou to do wretched creature? VVhither goeſt thou whē thou takeſt vpon thee after that ſort? Is it not euen to breake thy necke, when thou wilt ſtie thus aboue the skies without 30 wings? So then let vs learn to walke in humbleneſſe, and praye God that we may take all for good which hee diſpoſeth of vs, and that we may yeld therevnto, and ſaye, Lord thou art rightuous and wyſe in all thy doings. And therefore graunt vs the grace not to ceaſe to prayſe thee, and to giue thee this glory, namely to take in good worth what ſo euer thou ſendeſt, and to frame our ſelues to the ſame, notwithſtanding that to the fleſh it be hard and bitter to indure. Thus ye ſee, what we haue to marke in this text. Furthermore when he ſaith, That his dayes are paſſed 40 more ſwiftly than a weauers ſhettle: heere ſeemeth to bee ſome contrarietie. For he ſayth that his life is ouerlong: and yet neuertheleſſe hee addeth, that his dayes ſlippe away as ſwiftly as any thing. If any man ſaye that Iob was caried awaye with his ouerheadie paſsions: verie well, that is ſomewhat. But there is no contrarietie if we marke well howe that according to the ſimilitude whiche is put heere, the ſame is alſo well placed in the ſong of king Ezechias in Eſay: and it ſerueth to ſhewe that when a man is preſſed with the hande of God, hee woteth no more 50 where he is. For although we endure many aduerſities, yet notwithſtanding wee count ſtill vpon our life. But if God purſue vs ouerhaſtily, then wee become as it-were dulheaded, wee bee not after the manner that wee were wont to liue, we be vtterly diſmayde ſaying: How nowe? could this time be paſſed ſo ſone? Yee ſee then what this ſimilitude importeth and what Iob ment as nowe by ſaying, that his life paſſed ſwiftly away like a weauers ſhettle. And why ſo? For he felte Gods hand preſſe him ſo ſore, as hee coulde not but ſighe and lament and ſaye: what? will there be no end? Ye ſee then how Iob ment: and yet in the meane ſeaſon hee ceaſſeth not to bee attached with ſuch feare and anguiſhe, that he was as it were plunged ouer head and eares, by cauſe God hild him as it were vpon the racke, and ſeemed to keepe no meaſure in chaſtizing him. Lo how we ought to apply this ſimilitude. And hereby we be warned to pray vnto God in our afflictions, that howſoeuer he keepe vs in them, wee may haue ſome reſt to thinke vpon our ſelues and vpon him, I ſaye, to thinke vpon ourſelues, to the intent we may knowe our ſinnes, and conſider howe much time wee haue loſt in our life, to the end that wee may not thinke it ſtraunge though God ſcourge vs and vexe vs. For we paſſe the moſt part of our life in pampering of ourſelues, yea euen to aduaunce our ſelues againſt God. And therefore we haue great neede to pray him to waken vs, and to giue vs reſpite to examine well oure faultes. And more ouer let vs alſo thinke vpon him. But that cannot be done, but we muſt haue ſome reſt and be ſomewhat cheered. Forſo long as wee bee in ſuch hartburning as to chawe vpon our bridle: it is vnpoſsible for vs to come vnto God to comforte oure ſelues in his goodneſſe, which he is readie to make vs to fele. Therfore we muſt praye him to holde vs in awe, if we will haue our myndes to abyde quiet and peaſable in the midſt of the troubles that may befall vs. And this alſo cannot be done except Ieſus Chriſt be at hande with vs, that we may haue ſome ſolace in him, according as he himſelfe ſayth, come vnto mee all yee that laboure and are ouerloden, and I will refreſhe you, and you ſhall finde reſt for your ſoules. As oft then as God ſcourgeth vs, let vs determine to pray vnto him, that we may turne our heart and minde to our Lorde Ieſus Chriſte, ſo as wee maye in him haue the reſt whereof hee ſpeaketh: and that when wee haue founde the ſame, wee may bee hild in ſuch wiſe by it, as wee may receiue Gods chaſtizementes and corrections, to humble vs before him, that wee maye leane vnto his good will, ſo as we may not doubt but that in the end he will bee helpfull to vs, and ſhew himſelfe fauourable towards vs. Beholde I ſay after what ſort it behoueth vs to bee comforted in the middes of the miſeries and afflictions whiche wee haue to endure in this worlde, wayting to enioye the bliſſed comfort which God offereth vs now by his word, and which we ſhall one day enioy in full perfection when he ſhall haue taken vs hence to himſelfe.

And nowe let vs fall downe before the face of oure good God with acknowledgement of our ſinnes, praying him too make vs feele them better than wee haue earſte done: yea euen in ſuche ſorte as wee may bee aſhamed of them preſently, and come vnto him touched with ſuche a zeale, as feeling him to bee oure father and ſauiour, wee maye yeelde our ſelues wholly to his goodneſſe, and hee ſtrengthen vs more and more in the truſte that wee haue in him, vntill ſuch time as he haue deliuered vs, not only from the miſeries of the worlde, but alſo from the ſlauerie of ſinne, and called vs into his heauenly glorie, whiche we poſſeſſe not nowe but in hope. That it may pleaſe him to graunt this grace not onely to vs, but alſo to all people and nations, &c.

The .xxviij. Sermon, which is the ſecond vpon the ſeuenth Chapter.

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7 Remember that my life is but vvinde, and that mine eye ſhall ſee no more good.

8 The eye of the ſeer ſhall ſee mee no more, thine eyes are vpon me, and I ſhall be no longer.

9 Like as a cloude paſſeth and vaniſheth avvay: So alſo he that goeth dovvne into the graue ſhall no more comevp againe.

10 He ſhall no more returne to his houſe, his place ſhall knovve him no more.

11 Therefore I vvill not ſpare my mouth, that I ſhoulde not ſpeake of mine anguiſhe, and talke of my miſerie.

12 Am I a Sea, or am I a vvhalefiſh that thou keepeſt me ſo in vvarde?

13 VVhen I ſay, my bed ſhall eaſe me, and my couch ſhal comfort me: vvhen I ſpeake in my ſelf,

14 Then thou frayeſt me vvith dreames and viſions.

15 Behold my ſoule hath choſen the halter and death, rather than my bones.

THE holy Scripture telleth vs oftentimes that God pitieth vs in reſpecte of our frailtie: for we muſt not thinke that he is moued with any worthineſſe that is in vs: there is no ſuch thing. Then if 20 God ſpare vs and vſe mercie towardes vs, it is more in reſpect of the needineſſe that he knoweth to be in vs, than otherwiſe: according alſo as it is ſaide, he conſidereth that men are but as graſſe whiche fadeth out of hand and withereth away. Men are but fleſh, (that is to ſay, corruption) and breth, that is to ſay a winde that paſſeth awaye and vaniſheth without returning any more. Now ſeeing that the holie Scripture witneſſeth this vnto vs: we alſo ought to ſet it before vs in our prayers, for to that intent doth the holie Ghoſte ſpeake it. Then let vs 30 beare in mind, that if we will moue God to pitie, we muſt not alledge that we haue deſerued aught at his hande, or that there is any excellencie in oure perſons or in our nature. All this gere muſt be laide vnder foote, and there is none otherway for vs to deale, but to acknowledge, Alas Lorde, what am I but rottenneſſe? I fleete awaye incontinently, there is no ſtrength in me, my life is but a ſhadow. VVhen we ſpeake after this maner: it is a following of the warning that the holie Ghoſt giueth vs. But we muſt aduiſe our ſelues well, after what ſort and to what purpoſe 40 we vſe ſuch maner of ſpeech: that is to wit, that all ſhould redound to Gods glorie, and to worſhip him by humbling ourſelues vnto him. For there are that can skil to ſay, Alas, I am but a worme, ther is nothing in mee but vanitie, my life is but a ſmoke that vaniſheth away: & yet in the mean while they haue nother humilitie nor obedience, to abace themſelues before God, and to acknowledge how it is he to whom they are beholding for al things: but cleane contrariwiſe, the ſame ſhall tende rather to make ſuche complaint as this: How now? Seing that God hath authoritie 50 ouer all his creatures, were it not meete that hee ſhoulde giue vs that which he taketh from vs? were it not meete that we ſhould haue this or that? Then let vs marke, that when the Scripture telleth vs that God pitieth vs in conſideration that wee bee ſo frayle, and that our life is leſſe than nothing: it is not doone to giue vs occaſion to murmure and fret in our ſelues bycauſe our ſtate is ſo deſpizable, and nothing is in vs whereof wee may vaunt oure ſelues, but rather all confuſion: but it is done to the ende we ſhould knowe howe wee bring not any thing to God 60 why hee ſhould ſhewe vs fauoure, and that in the meane ſeaſon if hee ſeeke for anye thing (I wote not what) that might prouoke him to loue vs: he ſhall not find aught at all, and ſo he ſhall ſhake vs off. VVhat muſt we do then? For as muche as God ſeeth that wee bee more than wretched, he muſt haue pitie vpon our ſtate, conſidering that there is nothing in all our wiſedome but only mere follie, and nothing in all our vertues, but onely leaſing and wickedneſſe. Seeing then that we knowe that God bereaueth vs of all our glorie: let vs be ſure he will not haue vs preſume to chalendge any thing to our ſelues, that we ſhould bring any worthineſſe into his preſence to ſay, yea Lord, why ſhouldeſt not thou ſhewe me fauoure? For I haue done this and that, and there is ſuch a thing in mee. But let vs haue our mouthes ſhut as in reſpect of all our worthineſſe, and aſſure our ſelues that we muſt drawe licoure from out of the onely free mercie of God. Thus yee ſee with what an intent we muſt call our miſeries to rememberaunce that is to witte, not to complaine, or murmure againſt God: but to humble our ſelues, and to abace oure ſelues vtterly, that God alone may be honoured, and that it may bee knowne that when hee doth vs good, it is not for that we bring him on to doe it, nor for that he findeth aught in vs wherefore he ſhould be bounde to it: but it is bycauſe he hath compaſsion of vs for that hee ſeeth vs to bee ſo fraile, and that all our life is but a thing of nothing. But nowe let vs come to that whiche is continued heere. Remember that my lyfe is nothing. This requeſt is good, when Iob ſaith vnto God, Lord, I am tormented heere, O that it might pleaſe thee to giue me comfort. And why? for thou knoweſt what I am, and of what nature I am. VVhen Iob proteſteth this, it is a good and holie requeſt: yea verely ſo the affection be right. Certaine it is that hee had a right intent: but yet therewithall it coulde not bee ſaide but that hee ouerſhot himſelfe in going too farre, as wee ſhall ſee better by the ſequele. And therefore let vs marke, that in alledging our frailtie before God, it is not ynough to humble our ſelues, and too confeſſe that wee haue nothing wherein wee may auaunce our ſelues: but wee muſt haue the modeſtie to confeſſe that God is rightuous, in making vs to bee in ſuche ſtate, yea though wee perceiue not the cauſe of it: and that although hee haue hid theſe ſecretes from vs, yet muſt not we plead againſte him, nor haue any harteburning in vs, as if we were ouerſore preſſed: but muſte bridle oure ſelues with this, that God hathe had iuſte cauſe to ſet vs in ſuche ſtate, as wee might bee hedged in with all manner of miſeries and afflictions [Page] VVhy ſo? To the ende to holde vs in awe and ſubiection vnto him, and that we might not haue the ſayde preſumption and puffedneſſe of pryde. And heerevnto Iob addeth, That his lyfe is nothing, and that hee ſhall not returne agayne to ſee good, that is to ſaye, to take pleaſure of the things that God giueth men in this preſent life. The eye (ſayth he) of the Seer ſhal ſee me no more: that is to ſay, I ſhall bee no longer heere. And in the ende hee likeneth man to a cloude. Yee ſee how a cloude vaniſheth awaye, and a man can not tell where it becommeth, and it returneth 10 no more into his former ſtate. And euen ſo hee that goeth down into the graue ſhal come no more vp again. Iob ſpeketh here of the frailtie of mans life. And it is to the ende that God ſhould not handle him with ſuch rigour, according as hee will ſaye anon in another ſtreine, what am I that thou ſhouldeſt ſtretch out thyne arme againſte mee? as if hee ſhould ſaye, Lorde wilte thou fight againſt a ſhadowe? But a man maye thinke it ſtraunge, that Iob ſpeaking of death, leaueth no more hope nother for him ſelfe nor for all mankinde, as who ſhould ſaye that in dying 20 wee doe periſhe, and are vtterly diſpatched for a doe, and ſhall neuer be reſtored agayne. For hee ſayth that the man which is once layde in his graue, abydeth there and neuer returneth anye more. It ſeemeth heere that Iob ſpeaketh like an vnbeleeuer, that hathe nother knowne nor taſted aught at all of the true Religion. But we muſt conſider that in this place hee ſpeaketh of the deathe of men as it is in it ſelfe, like as the holy ſcripture alſo vſeth the ſame manner of inditing very oftentimes elſewhere. And we muſt not thinke it ſtraunge, that Iob hath ſpoken 30 according to the ſame maner that we be taught by the holy Ghoſt. The things that wee haue in theſe dayes were not yet written in the time of Iob: but yet had God ingrauen all thoſe things in the hearts of his faithfull ones, which are now written. Yea and God euen yet ſtill at this day maketh vs to feele the ſame in our hearts, and engraneth the ſame ſtill with his finger, that is to ſay with the holy Ghoſte. So let vs come backe againe to the article that I haue touched, which is, that the Scripture ſpeaketh of the battells which wee haue in our owne nature, without 40 taking hold of Gods goodneſſe which is from aboue. As how? VVe haue alredy alledged ſome records where it is ſayd, That a man is but a breath, or a wind that paſſeth away and returneth no more. It ſhould ſeeme that man is likened to the brute beaſtes. Yea and he ſhould be like them in verie deede, if God did not put to his hande. For whence commeth the immortalitie of our ſoules, but of a ſpeciall fauour that God beareth vs? Saint Paule ſaieth that only God is immortall. VVe then are rranſitorie, we doe nothing elſe but fade awaye, and what are oure 50 ſoules? Euen the very Angels of heauen ſhoulde alſo bee mortall: howbeit for ſo muche as God hath breathed his owne power into them, they muſt needs continue in him. It is he from whēce procedeth the immortalitie (I ſay euē) of the Angels: and it behoueth vs alſo on our part to draw out, of the ſame well, according as it is ſaid in the Pſalme Lord in thee is the fountaine of life, and in thy light ſhall we be enlightned. VVe ſee now how men being conſidered in them ſelues, haue nothing in them but dedlineſſe, according as it is ſayd in another ſentence of the hundred 60 and fourth Pſalm. Lord, drawe thou away thy ſpirite, and all things ſhall decaye and come too nothing. Nowe when the holie Scripture ſpeaketh after this manner, it is not too take from vs the hope of the Reſurrection: nother is it to make vs thynke that wee bee not immortall: but wee muſte alwayes beginne at thys poynte, namelye too knowe what oure owne weakeneſſe is, and afterwarde mount vp by degrees to know what God hath put into vs. VVhat are men then? A wind: a ſmoke. Howebeit for as much as God hath breathed a continuing power intoo vs: therefore wee bee immortall. Furthermore it behoueth God to ſtabliſhe that thing whiche he hath once put into vs: for if hee mainteyned it not by his grace, all woulde goe to decay. And ſpecially we muſt come to the Highest poynt, that is to witte, to the Reſurrection which is promiſed vs. And where ſhall wee fynde that? Not in our owne nature. But wee muſte ſtie vppe aboue the worlde, and wee muſt vnderſtande that there is none but onely Ieſus Chriſte, whiche is the true mirrour wherein to ſee that thing. There wee ſee that God will rayſe vs vp againe too glorie, that hee will plucke vs out of the corruption and rottenneſſe wherein we nowe walke, and wherein wee ſhoulde abyde [for euer,] were it not for this extraordinarie remedie whereby hee helpeth the matter. Yee ſee then howe wee muſt bee fayne too come too Ieſus Chriſt, to knowe whereat it behoueth vs to looke, when we hope to be rayſed vp agayne at the laſt day. Verely Sainct Paule vſeth certaine ſimilitudes whiche hee taketh of the common order of nature, too ſhewe the Reſurrection: as when he ſayth, ye ſee how the graines of corne and other ſeeds are caſt into the ground, and there rotting do growe vp againe. Nowe (ſaythe hee) in that men ſowe the bare corne, and afterwarde the ſame groweth vp againe out of the rottenneſſe whereintoo it behoued it to be firſt turned: ye haue a figure and image of the Reſurrection. But yet is not this as muche to ſay, as that wee ſee oure Reſurrection there: It ſerueth onely too ſhewe, that the faythleſſe are vnthankfull and ouerlewde to Godwarde when they diſpute how it is poſsible that our bodies ſhoulde ryſe againe after they be ſo rotted and turned into duſte. If ſuche as will be ſo wiſe in theyr owne conceyte, do ſhoote out their ſuttle deuiſes, and therevpon conclude that it is vnpoſsible for God to rayſe vs vp againe: Saincte Paule ſheweth that ſuche folke are malicious, and that it is nothing elſe but their owne vnthankfulneſſe that turneth them awaye from the receyuing of this power of God, whereby hee poomiſeth too ſet vs in perfite ſtate agayne. And why ſo? For he gyueth vs certayne familiar likelyhodes in the order of nature, too aſſure vs of his good purpoſe. So then, when Sainct Paule vſeth the foreſayde maner of reaſoning: it is not meante that oure Reſurrection ſhall bee as a naturall thing: but it is to make vs vnderſtand the infinite power of God, and to honour him, and to yeelde him the prayſe that belongeth vnto him: and therewithall to looke vpon the promiſe which he hath made vs: which is, that although it farre ſurmount all our vnderſtanding, and bee a verie ſtraunge thing, that God ſhoulde make vs newe agayne when wee bee turned intoo duſte: yet notwithſtanding hee will reſtore vs, euen when wee ſhall haue beene turned too nothyng. Althoughe (I ſaye) that this be hard to be beleeued, yet muſt we truſt that God is [Page] neuertheleſſe able to doe it, by his power, wherethrough hee is able to doe all things, according as it is ſayde in another place to the Philippians. Nowe therefore let mens wittes diſcourſe what they can, let them raunge euen to the Diuelles in hell: and yet it is certayne that they ſhall not bee able too diminiſhe Gods power. Neuertheleſſe when they encounter the ſayd promiſe that is made vs of the Reſurrection, which is the thing that ſurmounteth all our capacitie, they go about to diminiſh, yea and (as much as in them lyeth (vtterly too aboliſhe Gods wonderfull 10 power, whereby hee is able to do all things. Nowe let vs come againe to that which is ſayde heere: Alas Lorde, I ſhall ſee no more good, The eye of the Seer ſhall ſee me no more, I ſhall no more returne out of my graue. VVhy ſpeaketh Iob thus? Is hee as a man in diſpayre that caſteth awaye all the taſte whiche hee had earſt felte of Gods goodneſſe touching the Reſurrection? No: but hee ſetteth out man alone by him ſelfe from the graces whereof God hathe made him partaker by his owne meere goodneſſe. And euen ſo ought wee to doe likewyſe. Yea and it is a ſpeciall 20 poynte well worthie to bee marked: for moſte men abuſe them ſelues, and haue not the diſcretion too ſaye: Beholde, oure God hath done vs exceeding muche good, but wee muſt conſider that wee bee beholding to him for all that euer wee haue. And it is a ryght neceſſarie leſſon for vs nowe a dayes. For how ſhall men be able to humble themſelues, except they ſet before them, on the one ſyde Gods gracious goodneſſe, to ſay: This is not myne own, I haue not this of my ſelfe, my poſſeſsing of it is but bycauſe hee lendeth it me, therefore I muſt do him homage 30 for it, and therewithall conſider howe fauourable my God is to mee, and howe bountifull hee ſheweth himſelfe towarde me? Thus yee ſee that the meaning of Iobs wordes, is to expreſſe what man is, if God leaue him vp to himſelfe. And therefore hee concludeth, I ſhall ſee no more good. The eye of the Seer ſhall ſee mee no more: I muſte be fayne to continue in my graue. But nowe let vs learne to conſider of our life howe flightfull and frayle it is, and likewiſe to examine all the infirmities that are in oure mynds, ſo as we may conclude that we be worſe than nothing,40 except God vphold vs by his goodneſſe. Neuertheleſſe it muſt not hinder vs from the magnifying of Gods gracious goodneſſe, althoughe wee knowe oure ſtate too beevile and abiecte. Howebeit wee muſt beginne at the poynt which I haue ſpoken of alreadie. Furthermore (as I haue touched) wee muſt alwayes beare in mynde, that although Iob were not ſo alienated from God, as too bee out of all hope, comfort and pacience: yet notwithſtanding hee ceaſſed not to exceede meaſure. And hereby wee bee warned to looke well to oure ſelues, that wee be not 50 ſo ſwallowed vp of ſorrowe, as to bee caſte into diſpayre, by conſidering too muche oure owne frayltie. And it is a very profitable leſſon: for there is nothing that we ought to deſyre ſo muche as to humble our ſelues. And why ſo? For it is the onely wicket that wee haue too receyue all Gods graces in at. So long as men are for epoſſeſſed with pryde, ſo as they weene themſelues worth any thing, yee ſhall ſee them ſo locked vp as the grace of God can neuer enter into them. Then muſte humilitie go before: and the cheefe of oure ſtudies ought to bee to bethinke oure 60 ſelues well what wee bee, to the ende wee maye haue no truſt nor ſelfeliking in our ſelues. For beholde the craftineſſe of Sathan: the thing that is moſte profitable and auayleable for mens ſaluation, hee taketh and maketh it a rancke poyſon againſt them. For hee findeth a waye too make men as it were brutiſhe, by knowledge of their miſeries, in ſo much as they become ſo woode that they caſt themſelues into diſpayre. True it is that the Diuell (if hee could) would continually ſot vs with the follie of Ouerweening, hee woulde make vs too beleeue wonders [of our ſelues:] hee will neuer ſuffer men too humble and abace themſelues: he will hinder them from that as much as hee can. But when hee ſeeth that hee cannot hinder men from being abaſhed in themſelues by knowing their owne ſtate: then he goeth too the other ſhift. And here I ſee yee are ouermayſtred: for hee will ſet his feete vpon mens bellies, (as they ſay) yea and vpon their throtes, and holde them ſtill at that poynte, euen till hee haue forced them to diſpayre. For this cauſe when wee enter intoo the conſideration of our owne wantes, let vs bee well aduiſed, that after we haue bethought vs of them, we be not vtterly ouerwhelmed, ſo as wee ſhould not in the meane while alwayes acknowledge the good thinges that God hath done for vs and put into vs, and which he beſtoweth vpon vs continually, togither with the remedies whiche hee hathe giuen vs to releeue thoſe wantes wherein wee ſhould haue rotted, had not Gods extraordinarie goodneſſe bene. Then let vs learne to knowe this, to the ende we may take our breath. Thus yee ſee what wee haue to marke in this ſtreyne. And it inſueth, Seeing it is ſo (ſayth Iob) I will not ſpare my mouthe, I muste needes ſpeake, I muste needes make my mone, I must needes talke of my ſorrowe and anguiſhe. Herein we ſee that which I haue touched alreadie: that although Iobs conſideration was good, and although the thing that he alledgeth here be both holie and agreeable to the doctrine of the holy ghoſt: yet he ceaſſeth not to haue ſome temptation of exceſſe. For he ſayth, Behold I muſt needes ſpeake, ſeeing I haue not paſt a moment to liue: for I am ouerpreſſed with the hand of God: and therfore I muſt reuenge my ſelfe by ſpeaking in my ſorrowes, for I can not hold my ſelfe. True it is that God giueth vs leaue to ſpeake in making our mone. Howbeit, not in ſuch wiſe as there ſhould be any choler in it, or that it ſhoulde be to encreaſe our ſorrowes, wheras we thinke to eaſe thē by that meanes. VVhat then? It is permitted, to the intent we ſhould returne vnto him, to vnburthen our ſelues by it. Sometimes they that ſpeake not at all ceaſſe not to diſpleaſe God more greeuouſly through their impaciencie, than they that blaſpheme with full mouthe. Doubtleſſe it is a verie heynous cryme when men dare open theyr mouthes to blaſpheme God. But yet there are many alſo that will not vtter one word, and yet are they full of rancour againſt God, yea they bee much fuller of pryde and bitterneſſe than thoſe that ſpeake. Yee ſhall ſee ſome man that will chafe vpon the bridle like a Mule, and yet not ſpeake one word. But if ye examine his hart, ye ſhall finde him redie to burſt for ſpite, & that there is as it were a firy rage in him: and if it were poſsible that hee might fyght with God, he would do it. Another vnlodeth him ſelfe at the firſt daſhe, and many wicked wordes ſlip from him: but yet he hath not ſo muche bitterneſſe in his heart. But howſoeuer the world go, both of them be naught. VVhat [Page] is to be done then? If our ſorrowes oppreſſe vs to ſore, let vs ſettle ourſelues to pray to God, that it may pleaſe him to ayd vs in the midſt of them, ſo as we may not conceiue any moodineſſe againſte him, at leaſtwiſe whiche ſhould hinder the honoring of him. And herewithal we muſt alſo labor and fight: for whereas men are wont to harden thē ſelues when they haue once conceyued any wilfulneſſe and ſtomaking, and to nouriſh themſelues therein: it behoueth vs to knowe that we muſt withſtand it. Then let vs reſtraine our affections, and let them bee tied vp like 10 wild beaſtes. And when we haue ſo done our indeuer to repreſſe our paſsions and to hold them in awe:then let vs aſſure ourſelues that we can alſo diſcerne and ſay: Howe now? Shall a mortall man haue leaue to giue himſelf the bridle▪ ſo as he ſhall ſtand in contention with God, as if he would pick a quarell to him? Then let vs keepe vs from ſuch lycenciouſneſſe of murmuring againſte God, as to haue our tong vnbridled to ſay, how now▪ Is this of Gods doing? VVherefore handleth hee me after this manner? No: [let vs not do ſo] But let vs make our mone in ſuch 20 ſort as God maye alwaye alwayes be honored at our handes, and let vs confeſſe that he is rightuous and vnpartiall howſoeuer he deale with vs. Marke here a ſpeciall point. And moreouer therewithall letall our complaintes bee made vntoo him. For yee ſee wherein men onerſhoote themſelues oftentimes: that is, in ſhrinking awaye from God as much as they can, when they woulde make their complaintes, or elſe in diſcourſing with their neighbours, And howe? I haue a miſfortune (ſay they) and there is no man that indureth ſo much as I: it ſhould ſeeme that God mindeth 30 to torment mee without ende or ceaſsing. Lo howe men do alwayes grunt. And although they vtter not ſuch murmurings with their mouthe: yet it is ſure that they keepe euer ſome ſtore of ſuch ſtuffe behind in their harts, and lay it not open before God as he requireth. Yee ſee then what we haue to conſider when Iob ſayth, that he wil ſpeake in his bitterneſſe, and that he will talke of it: that is to witte, that this is not the meaſure which hee ought to keepe▪ and that he taketh too much libertie. Nowe if this hapned to the man that was as a mirror of pacience: what 40 ſhall betyde vs? So then let vs beare in mynde the warning that I haue giuen alreadie: that is to wit, that when we haue any bitterneſſe in our harts, we come vnto God to praye him to aſſuage the diſeaſe: and that when wee come to ſpeaking, we vſe not our tonges to babbling, but that they may be refrayned to glorifye God withall, and that we make all our complaintes vnto him, and goe not murmuring heere and there with wayling and babbling: but that God maye bee the witneſſe of all our ſighes and grones, and we reſort right forth vnto him for comforte.50 And after Iob hath ſayde ſo: he addeth: Am I a Sea, or am I a Whale, that thou ſhouldeſt ſet (as it were) ſuch barres againſt me, and that I ſhould be fayne to haue ſo great lets to ſtop me? Iob proteſteth heere before God, that there was no need why he ſhould be ſtopped with ſo great violence. And why ſo? I am not like a Sea (ſayth hee) which hath need of Rampyres and Ietties. If a Sea haue broken ouer his bankes, a thouſande or two thouſande men muſt bee ſente againſt it: there muſt bee bringing of timber, of earth, and of ſtones to make vp ſo great a breach. Alſo a 60 VVhale will not ſuffer himſelfe to bee caught without great adoe: but great force muſte bee vſed too holde ſo ſtrong and mightie a beaſte. But Iob ſayeth, I am no Sea, nor VVhale: Howe is it then that God proceedth with ſo great violence againſt mee? Hereby hee meaneth that the miſerie whiche hee endureth is ouer-great, and that God hathe no neede to puniſhe him ſo. And heerein hee ſheweth that hee had not ſuche ſtaye of himſelfe as hee ought to haue had. True it is (as I haue ſayde afore) that hee ceaſſed not to bee pacient: howe bee it his pacience was not continually perfecte: but it had alwayes ſome ſtormineſſe mingled with it. And ſo what haue wee to gather vpon this ſentence, but that by bewayling oure ſelues, wee ſhould knowe ſo muche the better what wee bee? True it is that for as muche as wee bee frayle, wee maye well ſaye, I am no VVhale, no Lyon, no Beare, nor other wylde beaſte. VVell: But herewithall, if wee looke vpon oure luſtes▪ if wee looke vpon the rebelliouſneſſe that is in vs againſt God, if wee looke vpon the number of vices which wee haue whole: they bee lyke [...]eendes of Hell, not onely in burſting out of their boundes vnto all euill vpon earth, but alſo in mounting well neere into Heauen. VVhen wee reſiſte God through oure luſtes, I praye you doe wee not mount vppe alofte as it were too make warre with God? And ſo there is neyther VVhale, nor Lyon, nor any other wylde beaſt vpon earth, that of his owne nature hath ſo great a violence, as haue the wicked affections of a man. Therefore if God vſe violent remedies againſt vs, and that he hamper vs more roughly than we would hee ſhould, let vs not ſay as Iob ſayth, Am I a VVhale, or am I the Sea? wee bee much worſe: God muſt be fayne to hold vs chayned by force, as if wee were Lunatike, or more than Lunatike. Nowe when wee ſhall haue knowne that there is ſuch gaineſtriuing in our wicked paſsions, then wee will confeſſe that if God afflicte vs and vſe euen violent remedies againſt vs: the ſame is not without cauſe: and therefore wee can not accuſe him that hee is exceſsiue, but we muſt glorify him, conſidering howe the cace ſtandeth. Nowe wee ſee that men ought to haue a double knowledge of themſelues. For on the one ſide it behoueth them to knowe how there is nothing but rottenneſſe and corruption in them, too the intent they may obtaine fauour of God, and moue him to vſe mercie and pittie towards vs. And when we know this let vs alſo▪ consider that wee bee not to ſtrong vnto euill: in cace as when a madde man flingeth and tormenteth himſelfe, and yet for all that hath neuer awhit of right ſtrength. Euen ſo ſtandes the cace with vs. As in reſpecte of good, we are vtterly weake: but as touching euill, we bee like Gyants, there is too huge a force in vs. Then is it requiſite that God ſhould ſtretch out his arme, and ſmyte vs with great ſtrokes, yea and thunder more vppon vs than vppon the wylde beaſtes. For althoughe the wylde beaſtes holde all of crueltie, and ſuffer not themſelues too bee eaſily mayſtred: yet notwithſtanding if wee compare them with our ſelues: wee ſhall fynde that men ſtart muche further out of their boundes. And therefore when ſo euer God ſhall preſſe vs neuer ſo ſore, let vs bee ſure hee hath good cauſe to doe it, and let vs not repyne at it. For when we haue pleaded oure beſt, wee ſhall gayne nothing by it, there needeth but one woorde too put vs too conſuſion. Thus muche concerning this ſtreyne. And hee addeth, [Page] If i ſay, my bed ſhall comfort me, behold my couch burneth me as I talke to my ſelfe. Thou frayest me with viſions of the night, and thou afrighteſt me with dreames. True it is that this preſent ſaying is expounded diuerſly, where it is ſayde, that when Iob purpoſed to haue refreſhment in his bed, hee found a burning heate in his Couche. The Hebrew worde that is put here, betokeneth ſometimes to burne, according as we ſhal ſee it again in an other ſentence: But moreouer it ſignifieth to withdrawe, or drawbacke, and by a ſimilitude it ſignifieth to leaue or forſake. Neuertheleſſe the ſignification 10 of burning agreeth verie well heere: and how ſo euer a man expounde the word, the ſentence and the doctrine remayne all one ſtill: that is to wit, that Iob complaineth of beeing diſappointed of his hope, in that hee looked to haue had ſome refreſhment by his bed, and yet founde more heate there, in ſo much that it was as burning fire to him when he talked to himſelfe. Heere we ſee that which hath bene ſhewed alreadie heretofore: namely, that Iob was in horrible tormentes, and that hee was not preſſed only with bodily paine: but alſo that he was in battels of 20 the mynde, feeling God againſt him as his iudge, and beeing payned in ſuch ſort as if he had bene in a burning lake as it were in the paines of hell. And we muſt alwayes call the ſame teo mynde: for (as I ſayde) it is good for vs alſo too thinke oftentymes, True it is that wee ought too put our ſelues in good readineſſe to battell, ſith that God afflicteth vs, and that we ſhal not feele any thing ſaue that we indure to the world warde: but the chiefe is ſithe wee knowe wee muſt come to a reckening before God. For if hee make vs feele our ſinnes, by ſhewing himſelfe a rigorous 30 iudge: beholde, that is as it were the depthe of hell, and the gulfes that are open to ſwallowe vs vp. VVe muſt haue bethought vs of theſe things before hande, that wee may know how to humble our ſelues, & that this conceit alſo doe not vtterly confounde vs. And here yee ſee why Iob (who was a man of ſuch vertue and excellencie) was notwithſtanding ſo preſſed. And wherefore? For by his example God meant to ſhewe howe it is no ſmall matter to come before his Maieſtie and before his iudgement ſeate to anſwere for our whole life. Then let vs apply our 40 ſelues to receiue the warnings whiche God giueth vs of our ſinnes, notwithſtanding that we haue verie rough aſſaultes. And let vs Leſeech God to holde vs vp, that putting our truſt in the grace that is offered vs in our Lorde Ieſus Chriſt, we may not ceaſſe to continue and hold out to the end, yea euen till he haue humbled vs as he knoweth to be needfull for vs. And ſpecially let vs marke well this circumſtance: VVhen I haue thought that my bed ſhould giue me reſt, I founde a burning fire in talking to my ſelfe. True it is that we may well hope that God will 50 releeue vs: but it is not for vs to appoint him either time or place: that muſt be put ouer wholly to his good will. Then muſt wee not ſeeke our reſt, neither in our bed nor in any other thing: but let vs caſt vp our ſighes vnto God that it may pleaſe him to refreſhe vs of our ſorrowes. But by the way (as I ſayde) it is a ſtrange cace that Iob ſhould feele himſelfe ſo burned by talking to himſelf. I haue told you howe this circumſtance is well worthy to be marked. For whereas men do commonly babble ſo muche in making their mone: their talking of this and that doth but 60 ſet them more on fire. VVhat is the cauſe that wee ouerſhote our ſelues after ſuche ſort in our paſsions? It is bycauſe euerye of vs flingeth out at randon and deceyueth himſelf: But Iob ſayth here, how it was contrariwiſe with him: that is to ſay, that he ſpake in himſelfe. How then? VVhen a man ſhrinketh intoo himſelfe, and ſtriueth too keepe himſelfe from paſsing his boundes in wordes for feare of reſiſting God, and repreſſeth his affections: is that an occaſion to ſet him on fyre? Yea ſurely ſometimes: according as it is ſayd in the two and thirtie Pſalme, & in ſuch other texts. But yet notwithſtāding it is not as much to ſay on the contrarie part, that we ſhould therefore bee lauiſhe of our wordes and complaintes to euery bodye to fynde eaſe of oure griefe, and to quench the fire whereof mention is made heere: but tather let vs enter into oure ſelues. True it is that ſometimes our paſsions kindle by talking ſo to oure ſelues: but yet notwithſtanding God will ſoone after do his office in quenching the fire that ſhal be kindled by him. As for example: looke vpon a poore man whome God ſcourgeth. And why? the man oftentimes knoweth not why, and yet notwithſtanding in the ende God will turne it too good. But if the poore man continue ſtill in his anguiſhe, what ſhall hee doe? Let him enter into himſelfe. Howe? [Let him ſay,] hath thy God forſaken thee? Or elſe [let him ſay] loke well vpon thy ſelfe, poore creature, needs muſt thou haue offended God greeuouſly, ſeeing hee executeth ſuche rigour vpon thee. But in the ende the holie Ghoſte will ſtill make him to take holde, to taſte, and to apply to his owne vſe, that the holie Scripture in ſpeaking of the rougheſt aſſaultes, doth neuertheleſſe ſet forth to vs the infinite goodneſſe of our God, to the intent that in the middes of oure greateſt afflictions wee ſhould be aſſured that God will deliuer vs out of all our aduerſities in time conuenient. Yee ſee then howe Iob hath bene exercized. But yet neuertheleſſe hee preſently proteſteth, that hee felte himſelfe in the greater heate when he had mourned and muzed in himſelfe. And he ought to acknowledge, Verie well my God, I haue not yet inough: true it is that my miſerie is very great in reſpecte of my ableneſſe to beare it: but it muſt yet increaſe more. Lo what Iob ought to haue conſidered, and it had bene a point of true wiſedome. But ſeeing that hee did it not euen he which was of ſuch a courage as a mā may ſee: ſo much the more behoueth it vs to ſtand vpon our gard, and to aduiſe oure ſelues well that we pleade not againſte God when he afflicteth vs, for ſeare leaſt he put vs to ſuch reproch as we ſhall not know where to become. And hee ſayeth, that it is God that troubleth him in viſions by night, according as wee haue ſeene alreadie heertofore, that hee had not to doo with men to feele paine in his bodie onely: but that aboue all he was faine to abide temptations, as if God were againſt him. Herevpon hee concludeth, that his ſoule had choſen the halter: that is to ſay, that he wiſhed the miſerableſt death that could bee, and that he had leuer be hanged than to be in ſuche caſe. And howe ſo? Thoſe are the wordes of a man in deſpayre. But let vs marke that Iob in ſpeaking ſo, ſayth not that he had hilde himſelfe there not that he had that purpoſe ſettled in him ſelfe: but hee proteſteth onely that in making compariſon of his life, with the worſt death that could happen vnto him, he was ſo diſmayde with it for a time, as hee loked no further aſore him, than to the feeling of the ſorrowes [Page] that pinched him. Herevpon then let vs conſider, that if God haue not ſpared his ſeruāt Iob, it may fall out that we ſhall be tormented as he was. True it is that God knowing what wee bee able to beare, will not ſuffer the temptations to bee ſo greate, as they haue bene in man, who had receyued more ſtrength of the holy Ghoſt than we: but yet muſte euery of vs be viſited by the hande of God in ſuch ſorte, that ſometime our lyfe ſhall be more miſerable than the death of him that is hanged. I ſay wee muſt bee fayne to come therevnto, and therefore it ſtandeth 10 vs in hand to be throughly in a redineſſe. But let vs learne to fence our ſelues with that whiche is ſhewed vs in the holy ſcripture: namely, that we ſhall haue matter of gladneſſe ynough, when wee ſhall haue increaſed and profited in Ieſus Chriſt as well to death as to lyfe. Are wee then ioyned to Ieſus Chriſt? Although oure lyfe bee more than miſerable: yet ſhall it turne to oure profite, ſo as if we haue troubles in this world, the ſame ſhall be as many helpes to our ſaluation. Therefore whenſoeuer it ſhall ſeeme that we be vtterly forlorn, let vs not therfore 20 ceaſſe to call vpon our God, hoping not only that he wil in the ende turne all our troubles into ioy and glory: but alſo that he will continue his goodneſſe towardes vs vntill he make vs feele it in all perfectneſſe.

But let vs caſte oure ſelues downe before the face of our good God, with acknowledgement of oure faultes, praying him to humble vs in ſuche wiſe, that being aſhamed in our ſelues, we may be ſory and giue him the glory that is due vnto him: and yet notwithſtanding, that in the meane while wee may not ceaſſe to returne towards him ſeeing hee allureth vs ſo familiarly, beeing ſure that hee will receyue vs at all times: and that we may knowe which is the way whereby he will leade vs thither, that is to ſay, our Lord Ieſus Chriſt, ſo that after we haue once knowne howe there is nothing in vs but a bottomleſſe gulfe of all confuſion, we may neuertheleſſe continue in ſtedfaſt truſt that we ſhall be acceptable to this our good God, ſeeing we be clothed with the rightuouſneſſe of his onely ſonne, and that oure ſinnes bee blotted out by the merit of his death and paſsion, and by the pureneſſe of the obedience whiche he hath yeelded vnto him. That it may pleaſe him to graunt this grace, &c.

The .xxix. Sermon, which is the thirde vpon the ſeuenth Chapter.

This Sermon conteyneth the rest of the expoſition of the xv. verſe, and then as followeth.

16 I am vvery, I ſhall not liue alvvayes: take thy ſelfe avvay from mee, for my dayes are nothing.

17 VVhat is man that thou ſo magnifieſt him, and that thou haſt care of him?

18 Thou viſiteſt him in the morning, thou haſt an eye vpon him euery minute.

19 Hovve long will it bee ere thou lette mee alone? Thou wilt gyue mee tyme too ſvvallovve my ſpittle.

20 I haue ſinned: vvhat ſhall I doe to thee, O thou keeper of men? vvhy haſt thou ſet mee ouer againſt thee, to bee a burthen to my ſelfe?

21 VVhy doeſt thou not take avvay my ſinne, & vvhy doeſt thou not pardon mine iniquities? for I ſhall be layde in the duſt, and if thou ſeeke me in the morning, I ſhall be no more.

HEre Iob goeth forward ſtill with the matter I touched yeſterday, that is to ſay, with his lothing of 40 his life: not that he ſayth he reſteth reſolutely vpō that poynt, as though hee taſted not Gods goodneſſe awhit to cōfort himſelfe withal, but he conſidereth what this lyfe is ſo long as God holdeth him in ſuch rigour. And therevpon he cōcludeth that it were muche better if God would kill him, yea after what ſort ſo euer it were, for I haue ſayde alreadie that when men looke no further than too theyr preſent 50 ſtate, they may bee tempted to ſuche a miſliking of it, as they ſhall be vtterly diſmayde by reaſon of theyr exceeding miſerie: and ſpecially it ſeemeth that God is minded too execute a ſingular rigour towardes his faithfull, and that he handleth them in ſuche wiſe as they be more afflicted than the wicked. Then maye wee bee caryed away with a hopeleſneſſe ſo as wee ſhall bee wearie of our lyfe, and had leuer too bee deade. There is nothing that comforteth vs, but our knowing that euen in the middes of our ſorowes we be ſtill beloued of God, & that in the 60 end he will haue pitie of vs, & giue vs ſaluation & lyfe by meanes of our Lord Ieſus Chriſt. VVithout this, it is certaine that our life will be weeriſome & bring nothing but lothſomneſſe, yea euen to repyning againſte God. Let vs marke then that Iob ment not here to expreſſe what affection he had: but only that God had hilde him vp. And that is the cauſe why he now addeth. That he is weery, that hee ſhall not liue euer, and that his dayes are but vanitie, and therefore hee woulde haue God too go away from him, as if hee ſhould ſay, Alas Lorde, wherefore perſecuteſt thou mee? Thou ſeeſt heere a poore ſoule that can indure no more, except thou haue conſideration of him: and as for his life it is nothing, it is but vanitie. VVherfore then dooſt thou not get thee away from mee? This is according too that which we haue ſeene alreadie: that is to witte, that God ought not to vtter his full force againſt mortall & tranſitorie men, bicauſe they bee not rockes, nor yet ſo boyſteous beaſts that he ſhould be fayne to inforce himſelfe ſo muche againſt them. Iob therefore confirmeth ſtill the ſame matter, as a man that is in anguiſhe & cannot make an ende of his gronings. And hauing ſayde ſo, he addeth: VVhat is man that thou ſo magnifyest him? VVhat is hee that thou viſitest him a Morninges, that thou ſettest thy harte vpon him, and hast ſo greate care of him? Some expound this ſentence, VVhat is man that thou makest ſo muche of him, [Page] as thoughe Iob ment heere as it were too rayle at God, that hee lifteth vs vp as if wee were little kings, and that hee ſeemeth to haue a fatherly care of vs and to preferre vs aboue all creatures: and afterward throweth vs down as men in the picture of the wheele of fortune. Thus yee ſee howe ſome take this ſtreyne. Otherſome thinke that Iob ment to make compariſon betweene himſelfe and all mankind: as if he had ſayd, Alas Lorde, Thou art ſo good vnto men, that thy mercy filleth the whole earth: there is not the man that feeleth not howe thou art his 10 father, & that thou beſtoweſt many benefites vpon him: there is none but my ſelfe alone to whome thou art vnkind. VVhat meeneth this? why ſhall not I be in the ſame ranke that other men are? But when all things are well conſidered: Iobs plaine meening is to ſay, yea Lord, why art thou ſo greeued agaynſte men? Thou ſetteſt verye greate ſtore by them. Then dooth hee not ſpeake of Gods benefites: but rather meeneth that it is not a conuenient thing for God too bee greeued at men. As for example, If a greate Prince ſhoulde take pritch againſt a 20 poore Labourer, it were not for this honour: for men woulde ſaye, why matcheth hee not himſelfe with hys equall? Hee doth himſelfe great wrong in that he knoweth not who hee is. Yea and euen the proude ſorte of this worlde can well ynoughe ſaye, if ſuche a one were my matche, I woulde ſhewe him who I am. Yee ſee then after what ſorte men commonly vſe to ſhewe token of diſdeyne. If men (who are but woormes of the earth) can well skill too alledge, that it is not comely for them to beare malice to thoſe that are farre their inferiors: there 30 is farre greater reaſon too thinke that God ſeemeth too magnifie men ouer muche, when hee matcheth himſelfe agaynſt them. For who are they? VVhat is their ſtate? God therefore ought to ſet light by them, [and to ſay:] Tuſhe, well yee are but woormes, yee are but vermine: and ſhall I chalendge you too go fyght with you? That were greatlye too the defacing of my glorie and Maieſtie. Yee ſee then what Iobs cheefe meening is. Furthermore wee haue too marke, that this preſent ſentence is not like that of the eyght Pſalme, where it is ſayde:40 Lorde what is man that thou makeſt ſo muche of him. Yee ſee heere howe the woordes are ſette in theyr proper ſignification: but in Iobs ſaying, they bee taken cleane contrarie. For in the ſaid text of the Pſalme which I haue alledged, Dauid recounteth Gods infinite goodneſſe, in that he thinketh ſo vpon his creatures, and that he vouchſafeth too haue a care of them too guyde them, and to gouerne them. If ye looke vpon man in himſelfe, ye ſhall ſee ſo poore a creature, as it may well ſeeme that God ought not too haue reſpect of him, or too caſte his 50 eye vppon him. Nowe then when wee ſee that God not onely vouchſafeth too gouerne men, but alſo maketh them Lordes of all his creatures: according as it is ſayde there, that hee hath made both the beaſtes of the feelde, and the byrdes of the ayre, and the fiſhes of the ſea, too ſerue our turnes withall: ſeeing hee hath ſo diſpoſed all things to ſerue vs, and to ſuccour our neceſ [...]ities: it ſeemeth that God beareth vs ſuche a loue, as hee putteth all that he hath vnder our hands, ſaying, I withhold nothing from you. Ye ſee then that the wretchedneſſe and pooreneſſe 60 of men, yeeldeth a greater beauty to Gods goodneſſe and mercie, than if wee had any thing of oure owne that coulde prouoke him to do vs good. Thus ye ſee Dauids playne meening. And this thing is ſpecially fulfilled in the perſon of our Lorde Ieſus Chriſt. For although hee be the onely ſonne of God: yet notwithſtanding, ſo it is that in reſpect of his manhoode hee was the ſonne of Abraham, and was fully like vs in all poynts, ſinne onely excepted. And ſo when we ſee that God hath made much of him by gyuing all things intoo his hande, to the ende that wee ſhoulde recouer that thing in him, whiche wee loſte in Adam: therein God hath ſhewed the greate and infinite treaſures of his mercie. And verely Ieſus Chriſte is the true looking glaſſe of Gods grace, whiche afterward is ſpred out vpon all his members. And ſo after the example of Dauid, wee haue good cauſe too exalte the goodneſſe of God, when wee ſee that hauing begonne firſt in Adam, and afterwarde in Ieſus Chriſt, (by whome all is made whole agayne that was beaten downe and defaced in Adam) hee continueth ſtill at this day in doing vs good, and we bee made parttakers of all his riches. Heerein wee haue good cauſe too maruell and too ſaye, Alas Lorde, what are wee, that thou viſiteſt vs, that thou vſeſt vs ſo familiarly, that wee bee as thy children, that thou holdeſt vs as in thy lappe, & that thou ſheweſt thy ſelfe ſo bountifull towardes vs. I o what wee ought too doo. But in this place Iob taketh all too the fiat contrarie. VVherein wee ſee that when mennes mouthes are oute of taſte, nothing can like them: in cace as if a mannes ſtomacke were ſqueymiſhe by meanes of ſickneſſe, the beſte and fineſt meates that coulde bee brought vntoo him, ſhoulde haue no ſauour with him: but ſhould lothe him, and prouoke him as it were too vomiting. So ſtandeth the cace with vs: when wee bee yll diſpoſed, and haue not a right and well ruled iudgement, Gods graces ſhall haue no taſte nor ſauer with vs. Is there any thing that oughte too prouoke vs more too loue God, than when wee knowe that hee commeth downe after that ſorte vnto vs, and that hee dooth (as ye woulde ſay) put the meate into our mouthes as a moother dooth too hir yong babes, and that hee hath his wings ſpred oute too receyue vs [vnder them] as it is ſayde in the ſong of Moyſes? VVhen wee ſee God too haue ſo familiar a care of vs, is it not ynoughe too rauiſhe vs oute of our wittes? Ought not the conſideration therof to ſuſfize vs throughly? But as for them that are forweeryed and full of anguiſhe, they come ſo farre ſhorte of taſting this too theyr profite, that they coulde finde in theyr hartes that God were a greate way off from them: according as wee ſee it is happened vnto Iob▪ at leaſtewiſe in reſpect of his fleſhly affection. No doubt but hee reſiſted it, and had pacience, howbeit that the ſame were ſecrete and hidden within him: neuertheleſſe it behooued the ſame paſsion to ſhewe it ſelfe whatſoeuer it were, and God ment too humble him thereby. VVee ſee then howe Iob turneth Gods prouidence quite vpſide downe, and that in ſteade of cōforting and cheering himſelfe therewith, he woulde fayne that God were farre of. VVhat is man (ſayeth he) that thou makeſt ſo muche of him? Yea verely. But if God chaſtize vs whē we do amiſſe, muſt we therefore ſay he aduaunceth vs to muche, and that he doeth vs wrong? It is not with him as it is with mortall men. For if a man [Page] bee offended with me, he will hold ſcorne to match himſelfe with his vnderling, but will bende himſelfe agaynſte his equall. And wherefore? For the matter ſtandeth vpon reuenging. But if God chaſtize vs for the faultes that wee haue committed, it is not too auenge himſelfe of vs, hee paſſeth for no ſuch thing. VVhat then? For two reaſons. The one is that wee muſte bee fayne to take him for our iudge ſpite of oure teeth, when wee haue deſpyzed him [neuer ſo muche.] And the other is, that he would not haue vs to periſhe, and therefore he correcteth vs to the 10 end we ſhould come backe agayne to him, and he calleth vs by that meanes to repentance. VVee will not ſay they are vncomely things for God to puniſhe vs and to preace ſo vpon vs, too the intent too plucke vs backe from our ſinnes, and to ſhew himſelfe to be our iudge, and that we ſhould learne to be ſubiect vnto him. VVe ſee then howe thākleſſe men are, ſith they turne the good turnes vpſide downe which God doth to them. And moreouer lette vs vnderſtand, that if it befell vnto Iob to bee ſo tempted as hee wiſhed God awaye from him: the like temptation 20 may well happen vnto vs, not only to ſhake vs, but alſo to put vs to ſuch a plundge, as we ſhall be quite ouerthrown. Then muſt men bee well aduiſed to fenſe themſelues [aforehād] and (accordingly to that which I haue declared) we muſt acknowledge that God bindeth vs exceedingly much vnto him, in that he vouchſafeth to viſit vs, and (as it were) to keepe watch and warde ouer our life, and too haue a fatherly▪ care of vs: as wee can neuer magnifie his grace to muche. Yea, and when hee puniſheth vs for our ſinnes, let vs aſſure our ſelues that his chaſtening of vs is 30 not for that wee bee worthy of it: there is no cauſe why hee ſhoulde once put to his hande, but that hee ſhould let vs go for ſuche as we are. Then in ſending vs puniſhmēts God ſheweth bothe his goodneſſe and iuſtice. And why ſo? For by this meanes he calleth men to repentance: and afterwarde hee maketh them too feele him too be theyr iudge, that they may humble themſelues. Hee chaſtizeth them to their profit, if their vnthankfulneſſe hinder not their profiting. Lo what wee haue too remember in this ſtreyne. Howſoeuer the worlde go, let vs keepe our ſelues 40 from ſaying too God. And what is man that thou magnifieſt him, ſo as thou viſiteſt him a mornings? Lette vs not be greeued if God ſet ſure watch vpon vs all: no, let vs not do ſo. For that is for thoſe to do which woulde haue the brydle layd looce in their necke to runne at rouers, to the end that God ſhould not chaſtize them at all. But if it were ſo: what ſhould we gayne by it? Let vs put the cace that God did ſhet his eyes, and that he did let vs runne at randon all the feeldes ouer, ſo as wee gaue oure ſelues to riot, & he paſſed not of it: what ſhould become 50 of vs? Beholde, the diuell would ceaze, vpon vs and wee ſhould be his pray, and he woulde carie vs euen into deſtruction. So then let vs know that there is nothing better for our welfare, than that God ſhould haue his eies open continually, that he ſhould ſee all that we do, and ſpecially that he ſhould gage the bottome of our thoughts, and that wee ſhoulde not remoue one fingers bredth, nor ſtep forth one pace, but he ſhould note it & marke it, aſſuring our ſelues (I ſay) that it ſhould not be for our profit, if he did otherwiſe. Thus yee ſee what we haue to gather vpon 60 this text. And by and by Iob addeth, Howe long will it bee ere thou let mee alone, and withdrawe [...]y ſelfe from mee tyll I haue ſwallowed in my ſpittle? Heere Iob declareth his paſſions wherewith hee had bene tempted. By the way wee haue to beare in minde what hath bene ſayde heretofore: that is to wit, that Iob felt alwayes ſome comfort, & that God forſooke him not for a full doo. Iob then ſheweth heere after what ſort hee was affectioned as in reſpect of the fleſh, to the intent his freendes might knowe, that he made not ſo great complaint without cauſe. And the better to expreſſe the anguiſh wherein hee was, hee turneth himſelfe to God, bicauſe hee ſees hee ſhall gaine nothing at mens hands. But yet for all that, he ceaſſeth not to regarde men, yea euen too much. For had he bene well gathered into himſelfe, and had hee made his prayer vnto God: it is certayne that hee had behaued himſelfe more quietly, and hee had ſhewed a greater token of fayth and pacience. VVhat is the cauſe that Iob martyreth himſelfe in ſuch ſort, as it may ſeeme at the firſt bluſh, that hee is a deſperate perſon? It is for that hee hath an eye to the reproches that are offered him, and he is not able to beare them, to paſſe them ouer, and to haue an eye vnto God. And this is it that I ſayde heretofore, namely that if men come to moleſt and to ſting vs, we muſt not looke vpon that, wee muſte not caſt our countenance thitherwarde: but foraſmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confuſion: wee muſte come ſtreyght vnto God, we muſt mourne before him, and we muſte aſſure our ſelues that hee will cauſe vs to feele the auaylableneſſe of his chaſtizements the better, & that we cannot bee thruſt out of the way, as when men were the marke that wee ame at. But yet neuertheleſſe, Iobs purpoſe in this ſtreyne, was too expreſſe the vehemencie of his affection the better, by turning his talke vntoo God, as if hee had ſayde: VVell, ye vnderſtand nothing at all, I ſee yee perceyue not the ſpirituall battell wherevntoo God hath put me, and therefore I muſt talke to him that is my iudge. To bee ſhort, it is all one as if Iob had ſayde, This that I ſpeake is no counterfeyte ſtuffe: but it is as if God himſelfe were heere. And hee ſayeth (as hee had touched afore) that his lyfe was nothing but vanitie, in ſo muche that God ought to take himſelfe awaye from him, vntill hee bad ſwallowed in his ſpittle, according as wee may ſaye too take his breath. Heereby Iob meeneth that God purſueth vppon him ouer roughly: and it ſeemeth that hee woulde pleade agaynſte God as hee hath done heeretofore. But I haue tolde you alreadie that hee dooth but expreſſe the paſsions of the fleſhe. And truely whenſoeuer God giueth men the grace too frame themſelues vntoo him, and too beare their croſſe and afflictions paciently: it is not in ſuche wiſe as they ſhould bee altogither without feeling, it is not that they ſhoulde bee vnmooueable and vnprofitable when men trouble them and torment them. But it is too the intent they ſhoulde fully ſettle themſelues to beare all this with pacience, and that they ſhoulde conclude: It is meete that my God ſhould haue the mayſterie, and that I ſhould frame my ſelfe too his lure, and therefore yeelde my ſelfe ouer vnto his good pleaſure. But howſoeuer the worlde go, none is is able to do it without incountering. Iob then expreſſeth heere his owne paſ [...]ions in ſuche ſorte as hee felt them, & in the meane while Gods grace is as it were [Page] buried for the tyme: not that it was vtterly quenched, for (as I haue ſayde) God vphilde him. But it will come too paſſe that when the firſte paſsions aſſaulte the faythfull, they ſhall (as a man woulde ſay) be harried away in ſuche maner, as it may ſeeme that God gouerneth them not any more, and that they play the horſes that are broken looce. Nay but it is as if a man were vpon a horſe: and very well, yee ſee the horſe flingeth and kicketh and doth all that he can to eſcape and to runne ouer all the feelde: but anone the man that is handſome can tell well inough 10 howe too tame him, hee will reyne him vp with the brydle, and bring him too a good pace. Euen ſo is it with vs, that wee ſhall oftentimes bee caryed awaye headlong by our ouerheady paſsions: but yet for all this, God will not let vs alone ſo, but will rather reyne vs vp and drawe vs too him, according as we ſhall ſee howe hee worketh towardes Iob. But (as it hath bene declared heeretofore) it is true that wee may well alledge vnto God the frayltie of our lyfe, when wee woulde obteyne ſome mercie and releefe at his hande. But Iob ſpeaketh heere exceſſiuely,20 as a man that is out of his wittes, and knoweth not to whome hee ought to direct his woordes. Euery faithfull bodye will lightly ſay, Lorde my dayes are nothing but vanitie and ſmoke: therefore haue pitie vpon ſo miſerable a creature. This requeſt is good and holy, & God accepteth it in good woorth bycauſe we be taught by his holie ſpirite to ſpeake ſo. But Iob ſteppeth to him after an other faſhion, and with another maner of ſtyle. Howe? my dayes (ſayeth he) are but vanitie, and commeſt thou heere to ſet thy ſelfe agaynſte mee? VVilt thou not giue 30 mee reſpite to ſwallowe downe my ſpittle? VVhy dooſt thou not get thee from mee? Hee is of opinion that if God woulde drawe away his hande from him, he ſhould haue ſome eaſe. Yea, but what woulde become of vs if God ſhould lette vs alone? Shoulde wee haue power to ſwallowe downe our ſpittle? Howe coulde wee breathe, if the ſpirite that gyueth liuelyneſſe to all things ſhoulde forſake vs? Doe wee not ſee that wee ſhould needes decay? But (as I haue declared alreadie) Iob is an amazed man that hath no conſideration but of his miſerie. And 40 this ſerueth vs for a good and profitable warning. For we ſee what it is too bee ouerpreſſed with our owne paſsions: namely that wee forgo all wiſedome and pacience, and become as dull as brute beaſtes. Verely it will not ſeeme ſo to vs. But if wee marke mennes paſsions a farre off, what they bee: wee ſhall finde that they make vs altogither blockiſhe, ſo as wee haue no knowledge at all. Agayne wee haue not holde of our ſelues to bee competent iudges, and it is too bee ſeene that all our wittes are confounded at our neede. Lette euerie of vs marke men 50 when they bee cumbred with vehement paſsions, or elſe let vs conſider how wee our ſelues fare if God pinche vs with any aduerſitie that is ouerroughe for vs: wee bee ſo daunted, as wee haue no hart too call vpon God, wee cannot bethinke vs of the promiſes that are conteyned in holye writte, and then what remedie is there for our miſeries? Nowe then (as I haue ſayde) there is ſuche a headineſſe in oure paſsions: that if God ſhoulde not ouermayſter them from aboue, yea euen by the woonderfull power of his holie ſpirite, in ſuche wiſe as wee 60 might know his maieſtie therein, and that there is more in it than man can skill off: it is certayne that it were ynough too mingle and confounde heauen and earth togither at euerie blowe. But yet neuertheleſſe (as I haue touched alreadie) Iob had a farre other conſideration with him, in aſmuche as Gods ſpirite was in him: but if God remedie it not by the grace of his holy ſpirite, there is no queſtion but yee ſhall finde man in his owne naturall kinde, and ye ſhall finde his paſsions ſuch as they are according to the fleſh. Get thee from me, ſayeth Iob. And what ſhoulde become of vs if God ſhoulde let vs alone, ſo as wee ſhoulde abyde without his ayde and aſsiſtence? It is in him that wee haue our beeing, our liuing and oure mouing, as the ſcripture ſpeaketh, and as wee our ſelues doo ſee the experience. Can wee ſwallowe downe oure ſpittle, if God ſhoulde gyue vs vp? That is much like: as who woulde ſaye, there is more power in vs, than in the Angelles of heauen. For if God ſhoulde leaue them too themſelues, what woulde become of them? Beholde they are immortall creatures, and are already in the glorie of heauen, and behold the maieſtie of God: and yet neuertheleſſe they ſhoulde vaniſh away and be brought to nothing if God ſhoulde withdraw himſelfe from them: and can we that are full of corruptiō haue more force? Therfore whyle God gyueth vs ſome leyſure, let vs learne to thinke vppon oure infirmities whiche are ſo exceſsiue in vs, and too knowe that there is nothing better than that God ſhoulde viſit vs, looke to vs, and diſpoſe of vs: for elſe wee ſhoulde decay euery minute. Thus yee ſee what wee haue to marke vpon this ſtreyne. And it is certayne that in the perſon of one faythfull and pacient man, God intended to gyue vs a mirrour of our inordinate affections, to the ende wee ſhoulde beware of them, and ſeeke too feele the ſuccour and refreſhment that are ſhewed vs heere. And howe ſhall wee feele it? There is no better way than too call vpon him that hath all power in himſelfe, that he may reſtreyne vs and not ſuffer vs to ſtarte aſide when wee be chaſtyzed after that ſorte by his hand. Nowe hee addeth immediately, I haue ſinned, what ſhall I do to thee, O thou the keeper of men? Some men expound this, as though Iob diſputed agaynſt God, ſaying: I can do none other but ſinne, wherefore haſte thou made mee ſuche a one? If thou bee the preſeruer of men: why ſhouldeſt thou condemne mee ſo, ſeeyng it lyeth in thee too ſaue mee? But a man may well ſee that this is not the naturall meening: and ſuch as take it ſo, neuer knewe the intent of the holy Ghoſt as toucing this ſtreyne: & moreouer they haue yll conſidered that which is witneſſed to vs concerning Iob, how hee was pacient how ſoeuer the worlde went with him. VVhat is it then that Iob ment? It is as if he ſhould ſay, well, I confeſſe my fault, & I cannot ſcape the iudgement of God. VVhy ſo? Hee is the keeper of men. But this woorde Keeper, hath bene miſconſtrued: for men haue taken it for a preſeruer of mankinde, and for one that ſheeldeth them vnder his protectiō. It is certeyne, that (as the Greeke tranſlater alſo hath well marked, whiche thing hee is not commonly woont too doe) Iob ment too ſay, that God wayteth vppon vs, that hee watcheth vs, and that hee knoweth all, as if a man ſhoulde watche one too ſpie and marke all that euer hee dooth and ſayeth. Yee ſee then in what ſenſe Iob applyeth this title vnto God, That is the Keeper of men. True [Page] it is that God dooth well preſerue vs, that he hath vs in his hande, and that oure lyfe continueth by him. But yet is this no let that hee ſhoulde not bee called oure Keeper, in reſpect that hee ſeeth and beholdeth all that wee doo, ſo as wee can not hyde oure ſelues from him: according as all the ſcripture ſayth, that he ſercheth men, examineth theyr thoughtes, ciſcouereth all things, and nothing is hidden from him in all our lyfe. And it appeareth that Iob ment ſo: for why and to what purpoſe ſayth he, VVhat ſhall I do to thee? if it be not bicauſe he muſt be 10 fayne to yeelde himſelfe giltie? Lorde (ſayeth hee) I can gaine nothing at thy hand by ſtarting aſide, I confeſſe my det, I haue ſinned: but by the way what ſhall I do to thee? For I muſt be fayne to paſſe that way: and why letſt thou me not alone? Although thou ſee heere a poore creature caſt vnder foote, that hath neyther ſtrength nor power, yet neuertheleſſe thou followeſt vppon him with thy rigoure ſtill. I acknowledge my ſelfe too bee indetted to thee: and yet thou holdeſt mee ſtill vpon the racke, as if a iudge ſhoulde holde a malefactor vpon the racke and 20 ſay too him, Tell mee thy fault, and that the malefactor ſhoulde anſwere, I will ſo, I haue committed ſuch a murther, yea twoo or three, and ſuche and ſuche are acceſſaries. Too what purpoſe ſhoulde the Iudge holde him ſtill vpon the racke after ſuche confeſsion? Beholde here the like cace concerning Iob. Truth Lorde (ſayeth he) I haue ſinned, thou needeſt too torment mee no more, nor too racke mee too make mee confeſſe my faultes. For ſithe I haue graunted thee thy det, wherefore dooſt thou perſecute mee? Thou art the keeper of men, thou knoweſt all.30 If thou needed too make inquiſition now of a thing that were hidden from thee: very well: thou mighteſt ſay, I will holde thee heere tyll I haue gotten the knowledge of all thy faultes. But thou knoweſt them (ſayeth Iob,) thou art the keeper of men: and admitte that men knew not themſelues: yet knoweſt thou what they bee. Then ſeeyng the cace is ſo, why dooſt thou not draw thy hande awaye from mee withoure preſsing mee after ſuche a ſort? Thus yee ſee the naturall meaning of this ſentence. And heere wee ſee howe men fare when they will meaſure 40 Gods Iuſtice by theyr owne witte and capacitie: for it will ſeeme too them that God paſſeth meaſure at euerie blow, and that hee vſeth ouer greate rigour. Although oure intent bee not too accuſe God of crueltie with full mouthe: yet wee ceaſſe not to frette and chafe agaynſte him, like as Iob hath bene tempted too doo. VVhat is to bee done then? Let vs conſider that God is the keeper of men: that is to ſaye, that wee are heere within his ſight: wee maye well finde fare colours and lurking holes before men, but all our hypocriſies cannot keepe God from 50 ſeeyng vs, or from diſcerning all, euen too oure verye thoughts. VVhat got our father Adam by couering himſelfe with leaues, when hee was ſummoned before God? Hee ſhoulde haue appeared, and his ſinne ſhoulde haue beene layde afore him ſpyte of his teeth. So then lette vs conſider that Gods Regiſters are full of oure woorkes, woordes, and thoughts. And although that as nowe wee reade not our Inditements as they bee framed: yet ſhall Daniels ſaying be fulfilled, which is, that whē the iudgement is ſettled, then the bookes ſhall bee opened. Yee ſee 60 then that the thing which wee haue to marke in the firſt place, is that God is mennes keeper: wee may well ſette here belowe, and take leaue too leape like frogges without order, and (as the Prouerbe ſayeth) play the Meece in the chaffe, ſo as all things may bee confuzed to manwarde: but yet will God marke and beare awaye all. VVhen wee know this, let vs learne to walke in [...]eae & carefulneſſe: and ſeeing that our God looketh vpon vs, lette vs walke as before him. And if wee haue this leſſon well printed in our hartes: we ſhall be ſure to haue one care more than wee had before. VVee ſhall bee aſhamed afore men, ſo as wee will not doo oure naughtineſſe in the open daye nor in the open ſtreete. And why ſo? Bicauſe the eyes of men will lette vs. Behold alſo howe God and his Angels are witneſſes of our life: ought not that to make vs walke in farre more awe a greate deale? This knowledge then muſte hold vs in awe, to the ende we thinke not that our ſinnes ſhall ſcape vnpuniſhed: but that foraſmuch as God knoweth them, he will alſo gyue iudgement agaynſt them. For he gouerneth not after the common order of men: he hath other maner of eyes thā wee haue: although wee haue confeſſed our faultes, hee knoweth that which is hidden within, and that which is vnknowne too oure ſelues. VVhen an offender hath acknowledged his crimes & euill dooings before an earthly iudge, a man demaundeth no more at his hande: but God is a ſpirituall iudge, and will bring vs to the inward knowledge of our ſinnes. Then is it not ynough for vs to ſay, I haue ſinned: but wee muſte condemne the ſinne in our ſelues, yea euen in ſuche wiſe, as euery of vs may bee his owne iudge, and learne too abhorre ſinne: according alſo as yee ſee why God holdeth vs as it were ſo locked vp therein, that now and then wee pyne away like poore ſoules in deſpayre. Yee ſee wherfore he tryeth vs: namely to the intent that euery of vs ſhould knowe himſelfe, not onely too ſaye yea verely I perceyue well that I am a ſinner: but alſo too haue a liuely feeling of oure ſinnes, that wee maye bee vtterly aſhamed of them before him. And finally Iob ſayeth, VVherefore baste thou ſette mee full ouer againste thee? VVherefore doost thou not take awaye my wickedneſſe? VVherefore doost thou not pardon my ſinne? For I am in the duste, and if thou ſeeke mee, I ſhall bee no more. Heere Iob returneth too the matter whiche hee had glaunced at afore: that is too witte, that hee deſyred but too haue ſome truce or releaſe till he had ſwalowed hys ſpittle. Nowe therefore hee ſayeth, why haſte thou ſet mee full ouer agaynſte thee, that is too ſay, as a white for a man too ſhoote at. For hee coulde well haue founde in his harte, that God ſhoulde haue lette him alone as hee was: as if hee ſhoulde ſay, who am I? And at whome dooſt thou bende thy ſelfe? For I am a poore woorme of the earth, and thou ſetteſt mee as a whyte too ſhoote at: muſte thou needes trie thy ſtrength vpon mee? as he will ſay too him anone. For Iob returneth oftentymes to that complaynt, and renueth the ſame ofte. True it is that when God ſetteth vs full butte agaynſte him, wee bee not able too abyde ſuche a force: but yet for all that wee muſte not ſhrinke awaye from him: For it cannot bee but that wee muſt needes fayle as ſoone as God turneth his backe vpon vs. Then, are wee deſirous too ſtande oute and too continue in good ſtate? The meane thereof is not that God ſhoulde turne his backe [Page] vpon vs, but that we ſhould be as a marke in a Butte for him to ſhoote at, and that hee ſhoulde beate vpon vs as much as hee liſteth: yea verely ſo hee aſſwage the greefe of the woundes that he hath made, by cauſing vs to feele his goodneſſe: ſo wee may knowe that in the middeſt of his anger hee forgetteth not his mercie, according as it is ſpoken in the ſong of Habacucke. Thus yee ſee why this perſuaſion of Iobs is ſette out vnto vs: It is too the intent wee ſhould learne not to deſire God to let vs alone as wee bee, for then ſhoulde wee bee drowned euen in 10 damnation. But lette vs pray God that when hee chaſtyzeth vs, wee maye not make outleapes in hope too ſcape his hande, but that wee may holde him our backes to receyue his ſtrokes, ſo bee it that hee gyue vs the power to beare all his corrections pacientlye: and therevpon alſo that hee make vs to taſte his mercie, that wee be not deſtitute of comfort in the middes of our aduerſities. True it is that wee muſte followe Iob heere in confeſsing that if God looke vppon vs from Euening too Morning, wee ſhall bee no more: no verely if hee leaue vs deſtitute of 20 his grace, and forſake vs with his looking vppon vs. But if wee returne too him with a hartie affection, wee ſhall feele him alwayes at hande with vs, and that hee wyll not fayle vs, but aſsiſt vs continually, yea euen till he haue taken vs vp into his heauenly glorie to continue with him for euer.

And now let vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him that wheras we prouoke his wrath ſo many wayes, he wil not ſuffer vs too continue ſtubborne in oure vices, and plunged in our owne filthineſſe, but that hee will drawe vs out and make vs cleane, yea and that in the meane while he will ſo moderate his roddes, as we may not bee vtterly paſt hope, but may comfort our ſelues, in that hee hath promiſed to be our God and to aſsiſt vs to the end, and therevpon returne vnto him, knowing that it is his office to chaunge the world to better, and therefore pray vnto him too increase his graces in vs, that wee may alwaies faſhion our ſelues more and more like vnto oure Lorde Ieſus Chriſt: and that in the meane time he will ſo gouerne vs by his holy ſpirite, as wee may no more prouoke his wrath againſt vs as wee haue done hitherto: but rather that by his making of vs to feele his ſweete & fatherly hand, we may euer haue ſo much the greater occaſion to magnifie & glorifie him in all our life. That it may pleaſe him to graūt this grace not onely to vs, but alſo to all nations of the earth, bringing back all poore ignorant ſoules from the miſerable bondage of errour, &c.

8

The .xxx. Sermon, which is the first vpon the eight Chapter.

1 BAldad the Suite anſvvered and ſayde:

2 Hovvelong vvilt thou holde ſuche talke? the vvoordes of thy mouthe are as a vehement vvinde.

3 VVill God peruert Iuſtice? vvill the Almightie deface the right?

4 Thy Sonnes haue ſinned, and he hath made them come to the place of their miſdeedes.

5 But if thou returne to God betimes, and pray to the almightie:

6 If thou bee pure and right, hee vvill avvake vnto thee, and make the tent of thy rightuouſneſſe peaceable.

THe better to profite our ſelues by that whiche is conteyned in this preſent Chapter: we muſte beare in mind what 40 we haue declared afore: that is to wit, that Iobs freends vndertaking an euill caſe, haue notwithſtanding good arguments & good reaſons. True it is that they miſapply thē: neuertheleſſe the doctrine is in it ſelfe both holy & profitable. So, if we take the things generally that are ſpoken here: wee ſhall finde good ſentences. And in very deede ye ſhall ſee that the principall matter that Baldad pretendeth, is to maynteyne that God is rightuous in puniſhing men, and that there is no cauſe to finde faulte with him.50 And without queſtion, all this doctrine is not only good, but alſo one of the chiefe articles of our fayth. There is none other faulte in it, but that Baldad will needes apply it to the perſone of Iob. For as wee haue ſeene heeretofore, the intent of that holie man was not too blame God, nor too lifte vp himſelfe agaynſt him: but hee maketh his moane that the miſerie whiche hee had indured was to grieuous and heauie for him conſidering his feebleneſſe, & yet for all that he ceaſſeth not to glorifie God ſtill. And ſo lette vs marke that Baldad had an euill cace:60 but yet in the meane while, that which he ſetteth downe here is good and rightuous, & it behoueth vs to receyue it, bycauſe it is fitte for our edification: Like as when he ſayeth, that ſuch as pleade after that ſorte againſt God, do turmoyle themſelues like the winde in the ayre. True it is that we muſt leaue the perſone of Iob as I ſayde afore, and take the thing generally that is contayned here. VVe heare how the wicked and vnbeleeuers do ſpew out their blaſphemies in rayling at Gods Iuſtice, and it ſeemeth that they ſhould thunder and lighten. But what? All their woordes are but winde, and they waſhe away, and they can not reache ſo high with them as the maieſty of God ſheweth it ſelfe therein. And ſo in this ſentence wee haue to marke, firſte that when we heare theſe blaſphemies againſt God, we muſt not be diſmayed therefore, ſo as we ſhould not alwayes glorifie God. For he cōtinueth whole and ſounde as hee was, and men cannot abate his maieſtie: though they rayle at it with full mouthe, all is but winde and vanitie. Thus much cōcerning the firſt poynt. As touching the ſeconde, let euery of vs learne to ſpeake of God ſoberly, and with all reuerence and humbleneſſe, ſo as wee caſte not foorth ſuche a winde as is mencioned here. For although wee be not able to preiudice God by any maner of meanes: yet will not hee fayle to take vengeance of them that indeuer too lifte vp themſelues after [Page] that ſort agaynſt him by caſting for the proude and preſumptuous woordes. VVhat is to be doone then? If wee haue once ſettled that thing in our hartes which the holy Scripture teacheth vs: the ſame will hold vs in true ſtedfaſtneſſe. And afterward when wee ſpeake after the meaſure of our fayth, wee ſhall not onely caſte foorth goodly blaſtes, but God ſhall be exalted and magnified in all our talke. But now lette vs come to that which is ſet downe heere for the principall. VVill God peruert Iudgement and right? will the Almightie ouerthrowe Iustice? Here wee bee 10 put in mind to yeeld God the honor of beeing the fountaine of all equitie and right, and that it is impoſsible that hee ſhoulde do any thing that is not good and rightfull. Some can well finde in their hartes to graunt that God is Almighty, but in the meane while they acknowledge him not to bee rightuous as they ought to do. For the one of them muſt not be ſeparated from the other. VVe muſte not imagine that there are things in God whiche can bee deuided one from another. True it is that it behooueth vs too put a difference betweene the wiſedome, and the 20 goodneſſe, and the Iuſtice, and the almightineſſe of God: but yet notwithſtanding, in reſpect that hee is God, all theſe things muſt needs be in him at once, and they muſt be as it were himſelfe or his very beeing. Then let vs beware that were ſurmyze not a laweleſſe power in God, as if he gouerned the world like a Tyrant, and vſed exceſſe or crueltie. But lette vs vnderſtande whereas he hath all things in his hande, and is of endleſſe power and doth all things, yet notwithſtanding hee ceaſſeth not to bee rightuous. It is true that this rightuouſneſſe of God is partly 30 hidde from vs, ſo as wee comprehende it not: but yet neuertheleſſe, it is of his mightineſſe alſo: and for proofe thereof, are we able to meaſure it by our with and vnderſtanding? It is certayne that wee cannot. And therefore when we heare ſpeaking of Gods rightuouſneſſe and Iuſtice: let vs marke, that although the ſame bee not fully knowne and manifeſt vnto vs: yet wee muſt honor and reuerence it. It is ſayde that his deuices are a bottomleſſe pit, and that he dwelleth in vnapprochable light, ſo as we cannot reache ſo high as to know what is in him. But yet 40 neuertheleſſe, we muſt be fully perſwaded in our ſelues, that it is the propertie and nature of God to do all things in perfect vprightneſſe ſo as there is no faulte too bee founde. Nowe then wee ſee what opinion wee ought too conceyue of God. VVhen worldly folke ſpeake of God, they can well ſay that hee is the ſoueraine Creator of the worlde: but yet in the meane ſeaſon they acknowledge not the thing that is propre vnto him, nor him in ſuche wiſe as it is his will to manifeſt himſelf vnto vs that is to wit in his Iuſtice, in his goodneſſe, in his wiſedome, and in 50 all things whereby we may take taſte to loue him, to honor him, and too ſerue him. And this is the principall poynt that wee muſt take heede vnto. For what ſhall we haue gayned by knowing curiouſly what the Beeing and what the glorious Maieſtie of God is: if in the meane tyme wee vnderſtande not that thing of him whiche wee ought to feele by experience, and which he declareth vnto vs? as when it is ſayde that he dwelleth in vs, and that we liue in him & haue our mouing & beeing in him, that his mercie filleth all things, that wee be ſuſteyned by his 60 goodneſſe, that we haue ſo much light as he giueth vs and no more, that it is in him to remedie all our corruptions, & that we cānot haue ſo much as one graine or one drop of rightuouſneſſe, except wee drawe it out of him who is the welſpring therof. Now if we know not theſe things, what ſhall it auayle vs to know that there is but only one God, who contayneth all things, & to haue ſome feeling of his maieſty? VVherefore ſo much the more behoueth it vs to marke well what is ſayd here: that is to wit, that we muſte take it for a grounded principle, that Gods nature is rightuous, & that it is no more poſsible for him to turne aſide from right & equitie, than to ſay that hee can forgo his being, & ceaſſe to be God. For it is no leſſe abſurditie to ſay, that God doth any thing vnaduiſedly, than to ſay that hee is not at all, or to ſay that his Beeing is diminiſhed. And here yee ſee alſo how S. Paule reaſoneth in the thirde to the Romanes, where hee taketh awaye the ſlaunder that might be inforced againſt the doctrine that he brought: how mē are alwaies full of venim to ſpeake euill of Gods pure truth, and to ſtand checking & replying againſt it. Sainct Paule therfore ſayeth, Is God vnrightuous? How ſhould it be poſsible, that he to whom it belō geth to iudge the whole worlde, ſhould not performe all right? He ſheweth there by this word Iudge, how all of vs ought too bee fully perſwaded, that God is ſo chare of right dealing, that all that he doeth and all that commeth from him is cōpaſſed about with that rule. VVee ſee then that the ſayde ſentence of S. Paules agreeth with this of Baldads. For vnder this terme God, Baldad cōprehendeth Iuſtice and rightdealing, and ſo doth he afterwarde vnder the woorde Almightie. And it is as muche as if hee had ſayd, Can we ſpoyle God of that thing whiche is ſo knitte into his beeing, as they cannot by any meanes be put aſunder. It were as much as to abace him vtterly, and too pull him out of his ſeare, and to bring him to nothing, if a man woulde pleade agaynſt him as though hee were not rightuous. In ſteade of ſetting downe the woorde God alone, or of ioyning the title of Almightie too it: Sainct Paule alledgeth the office of him: that is to wit, that God is the iudge of the world. And hee is not a Iudge after the maner of thoſe that are brybed and corrupted, as wee ſee mortall mē are, who being well aduaūced to great eſtate and authoritie, doo notwithſtanding abuſe the ſame full oft: But it is not ſo with God. And why? For, his being Iudge of the worlde, is not by good happe, or by election at auenture, or by ſute, or by purchace: but it is incidēt to him by nature, he is no ſooner God, but he is immediatly iudge therwithal. Seing thē that the cace ſtādeth ſo, let vs not cōceyue ought of him but all rightuouſneſſe being well aſſured that his will is the ſoueraine rule therof. Furthermore (as I haue ſayde) this rightuouſneſſe cannot be ſo knowen vnto vs as we ſhould be able to decypher what is in it, that when ſoeuer God ſhall woorke ought, wee ſhall ſee the reaſon why. And doubtleſſe it is no reaſon that it ſhoulde bee ſubiect to vs, or that wee ſhoulde deſire too haue it an vnderling too our capacitie. Then if wee finde not that thing to bee good whiche hee doeth, whither ſhall wee go? what a preſumptuouſneſſe ſhall it be for mortall creatures, (I ſay) for poore worms of the earth, to be deſirous to compell God to make thē to knowe what his workes are, and to giue their verdit of them? But cleane contrarie, although God conceale the [Page] reaſon of his dooings from vs: and that wee thinke his workes ſtraunge, ſo as it ſeemeth to oure vnderſtanding, that wee haue cauſe to pleade againſt him: Yet muſt we honour his ſecrete and incomprehenſible iudgementes, and gather our wittes too vs in all humbleneſſe, too ſay, Beholde, it is true that as nowe this ſeemeth to vs to bee able to preuaile againſt God. And ſo without any further replying, we muſt hold it for a ſure concluſion, that God is righteous. For aſmuch then as we ſee now but in part, yea euen as it were in a glaſſe and darkely: let vs wayte 10 for the day wherein we ſhall ſee Gods glory face to face, and then ſhall wee comprehend the thing that is hidden from vs as now. Yee ſee then after what maner it is Gods will to exerciſe our faith: that is to wit, hee will haue vs too confeſſe his rightuouſneſſe too bee ſuche as no mans witte may finde fault with it or carpe againſt it. I ſay hee will haue vs too confeſſe this, although wee perceyue it not, nor haue any full knowledge of it, and although euery man haue his reaſon to diſpute with God why hee doth ſo. Albeit then that we ſee not the things with our 20 eye: yet muſt wee haue the humbleneſſe to yeelde vnto God that which belōgeth vnto him. And if we do otherwiſe, it is all one as if wee would (ſo farre as in vs lyeth) bring his euerlaſting Beeing vtterly to nought. But if we haue this well printed in oure hartes: it will bee a good beginning aforehande to ſubmit our ſelues in ſuche wiſe vnto God, as although he ſcourge vs & hādle vs roughlyer than we would be: yet notwithſtanding we ſhall be pacient in our aduerſities. VVhy ſo? For he that fretteth at his aduerſitie, muſt needes be made to know what it is 30 to lift vp himſelfe againſt God. And he cannot take pritch agaynſt God, but he muſt alſo ſet himſelf againſt all right and equitie. And what els ſhall bee the ende of ſuche a cace, but confuſion and decay? Beholde then a brydle to holde vs ſtill in pacience: namely the knowledge which wee ought to haue of Gods rightuouſneſſe. For by ſtanding ſo againſt all right and equitie, we fight to our owne dānation. And when we chafe at our aduerſities, we wage battell againſt God, and woulde ouerthrowe his Iuſtice and bring it to nothing, as neere as we can. Yet notwithſtanding 40 it behoueth vs to go on further, if wee will bee rightly pacient. And why ſo? bycauſe we ſhall bee neuertheleſſe tempted to deſpayre though wee haue knowne the rightuouſneſſe and Iuſtice of God. Looke vpon a poore ſinner that feeleth himſelfe preſſed too the vttermoſt: well hee will confeſſe (yea euen vnfaynedly) that God is rightuous in puniſhing him: but yet it ſeemeth to him that he ſhall periſhe, & that there is no forgiueneſſe to bee looked for in his cace. Yee ſee then how he which is viſited by the hande of God may fall into deſpayre,50 notwithſtanding that he acknowledge God to be ryghttuous. And in good fayth wee ſee what is happened vnto Iob. True it is that hee was not vtterly deſtitute of pacience: but yet he ceaſſed not to bee tormented with horrible paſsions, as wee haue ſeene heretofore and ſhall ſee hereafter. And certainely, hee doubted not at all that God was rightuous: but hee had an eye to his owne infirmitie, [ſaying in himſelfe:] Lorde I am frayle, and yet neuertheleſſe, thou vttereſt thy ſtrength againſt me: and what am I? It ſeemeth that thou arte minded heere 60 too thunder agaynſte mee ſillie creature whiche am leſſe than a worme. Yee ſee now wherewith Iob ſounde himſelfe greeued and vexed: namely, that he coulde not (at the firſte brunte) taſte howe God ſuccoured him in the middes of his rigour: and afterwarde would giue him a happie ende of it, ſo hee taryed his leyſure. Verilie Iob had ſome feeling hereof: but yet he is ſo combered with heauineſſe, as hee coulde not ridde and diſpatch himſelfe of it at the firſte brunt. Yee ſee then that Iob is partlye vnpacient: And notwithſtanding that he be ſet foorth to vs as a mirrour of pacience: yet are his afflictions ſo vehement, that hee quayleth. VVhat is the reaſon? It is bicauſe hee hath not ſuche a ſauour of the fatherly care that God hath of him, as is requiſite. For this cauſe I haue ſayde, that to knowe Gods rightuouſneſſe and too bee fully perſuaded of it, is a meane too bring vs too pacience: howbeit that wee muſte matche another article with it, that is to witte, wee muſte alwayes thinke that God in afflicting vs doeth not ceaſſe too loue vs, yea and that hee will procure our ſaluation what rigour ſoeuer he vſe towardes vs, ſo as all our afflictions ſhall bee aſſuaged through his grace, and he will giue them a gladſome end. And after that Baldad hath ſpoken ſo, he addeth, Thy children haue ſinned, and God hath ſent them too the place of theyr iniquitie. But if thou returne too him betymes, hee will wake towardes thee, or hee will make proſperitie come agayne. Hereby hee meeneth that God hath ſet a fayre lookingglaſſe before Iobs eyes, to the intent hee ſhoulde not aduaunce himſelfe any more, nor play the horſe that is broken looce, ſeeing that they which are ſtubborne agaynſte God do come to confuſion, & muſt be plunged into perditiō for euer. Secōdly there is a promiſſe, that God doth ſtill wayte, & would fayne draw him backe to repētance, & therefore, that he ought to make haſte while time ſerueth for it. Thus thē ye ſee the two poynts that are touched here by Baldad. But I haue told you before, how he miſapplieth it to the perſon of Iob. VVhy ſo? It is an euill cace well handled. Therefore let vs take the ſame for a generall leſſon, to the end that euery of vs may apply it to himſelfe in his degree & according to his neceſsitie. It is ſayd here, that God puniſheth ſuch as are ſtubborne againſt him: and hereby his meening is to humble vs, that we might not giue the bridle to the infirmity of our fleſh, as our maner is to be too licentious. VVhen we come to taking a ſtomake agaynſt God, wee make leſſe difficultie in it than if wee ſhoulde incounter with our inferiour or with our equall. Behold (I ſay) the diueliſh boldneſſe that raigneth all the world through: which is, that the party which will be afraide of a mortall creature, and wouldbe loth to offend him, will anger God boldely and without remorſe of conſcience. And therefore lette vs remember well this leſſon that is ſhewed vs heere: that is to witte that when ſoeuer and as ofte as God puniſheth the wicked, or executeth any horrible vengeance, it is to the intent that wee ſhoulde ſtoupe with our heades, that bothe great and ſmall ſhoulde haue their mouthes ſhet, and that wee ſhoulde no more preſume to come pleade agaynſte God, but aſſure our ſelues that it ſhall happen vnto vs as it did vnto thoſe whome we ſee to periſhe after that ſort, if wee follow them. And heere yee ſee why it is ſayde in the holie Scripture, that God teacheth men rightuouſneſſe by executing his iudgementes. Heereby the Prophet [Page] Eſay ſheweth that ſo long as ſinnes abyde vnpuniſhed, men do harden themſelues and make a ſport at it: they thinke they be ſcaped out of the iudges hand: to be ſhort, there is neither feare nor modeſtie in them. But ſo ſoone as God ſettes himſelfe downe in his iudgement ſeate, and ſheweth examples of his iuſtice, we bee out of conceyt, and wee conceyue ſuch a fearefulneſſe, as wee ſinke downe vnder it, and that ſerueth to bring vs backe againe. Lo howe the iudgements which God executeth vpon the wicked ought too ſerue for our inſtruction, too 10 to the intent that euerie of vs yeelde himſelfe vnder hys hande. And this is it that is ſayde likewiſe in this Text. Truely wee ought not too determine whether Iobs children were reprobates or no: and it is a more likelyhood that God ſent them onely a temporall puniſhment, too ſaue their ſoules for euer. For we haue ſeene heretofore the concorde that was betwixt them: and the ſcripture ſpeaketh not of them as it doth of the ſonnes of Elie. On the other ſide wee ſee that Iob made ſolemne Sacrifizes when the courſe of their feaſting was come out: and there 20 is no doubt (as it hath beene declared) but they were counſelled to aske forgiueneſſe at Gods hand, and doutleſſe they woulde haue ioyned with their father in ſo doing. So then we cannot determinately ſay of Iobs children, that they were reprobates, and we knowe that oftentimes God taketh euen the cheefe of thoſe out of this worlde by violent meanes, whom he hath choſen and ordeyned to ſaluation, howbeit that he handleth them after ſuch a faſhion, as the chaſtizement which he ſendeth them turneth to their welfare. Alſo mens bodies muſt periſhe 30 for a tyme, that their ſoules may be ſaued for euer. Therfore it may bee that the like befell to Iobs children. But (as I haue ſayde alreadie) we muſt not haue an eie to perſons heere: wee muſte not onely receyue the doctrine: which is, that as oft as God ſtretcheth out his arme too puniſhe the ſinnes of the worlde, there is none of vs all but he ought to tremble. And whenſoeuer we ſhall haue miſſebehaued our ſelues vnto God, knowing that he chaſtizeth vs by other mens harmes, and there beholde and after a ſort feele howe terrible his wrath is vpon all ſuch 40 as aduaunce themſelues to reſiſt him. And here yee ſee why Saint Paule turning his ſpeach to the faythfull, ſaith: Be yee not deceyued by vaine wordes: for by reaſon of theſe things is Gods wrath wont to come vppon the vnbeleeuers. True it is that men flatter themſelues by diſcountenancing of their ſinnes, according as we ſee howe theſe diueliſh ſcoffers and ieſters doo cloke them at thys day, ſo that nowe a dayes if a man ſpeake of Lecherie, it ſhall be made but a tricke of youth. O, it is of nature: and if a man ſpeake of drunkenneſſe, [anſwere ſhall be made]50 God giueth wine, and will hee not haue vs too be merrie with it? ye ſee then after what maner men become brutiſh and ſpewe out their blaſphemies agaynſt God, and howe they ſeeke nothing elſe but ſhiftes to flatter themſelues in their owne faults and euill doings. And for this cauſe Saint Paule ſayth, My friends let not men deceyue you with ſuch Heatheniſh talke. Hee ſayeth not, for the wrath of God ſhall come vppon you, you ſhall be ouerwhelmed by it: but he ſayeth, learne to know that which God ſheweth, ye haue verie fayre mirrors. As oft as God 60 chaſtizeth the whoremongers, the vnbeleeuers, the diſobedient, the ſtubborne, and all ſuch kinde of folke: hee meeneth too ſhewe you that no euill eſcapeth vnpuniſhed. So then preuent ye his vengeance, and tarie not till he fall vpon you, but profite your ſelues by the inſtructions that he giueth you a farre of. Thus much concerning this ſentence, wherein the correction that God ſendeth is ſet afore vs, to the ende we might knowe that God ſendeth all Rebelles to the place of their iniquitie. And true it is that ſome are to be founde ſo fooliſhe and madbrayned, as they could finde in their hartes to maintayne the cace of the wicked agaynſt God. But ſo ſoone as God ſhal lay his hande vpon his creatures, let vs learne to confeſſe that he is rightuous, notwithſtanding that we knowe not wherefore hee doth it. And this is according to that wee haue declared more at large alreadie, namely that if any notorious ſinnes bee puniſhed before our eyes, wee muſt vnderſtand that God warneth vs, and ſetteth them before vs as liuely pictures, according as Saint Paule ſpeaketh in the tenth Chapter of the firſt Epiſtle to the Corinthes: ſo as if we ſee a man that is full of blaſphemies, and a deſpizer of God, that will by no meanes abyde, neyther yoke nor diſcipline, but is altogither awleſſe: if we ſee a worldling, a lechour, a riotter, or a perſon of lewde and loce life: if we ſee a drunkarde: or if we ſee a naughtie packe that ſeeketh nothing but to deceyue one, and too ſpoyle another of their goodes: and if God performe and execute [vpon ſuch a one] the vengeance that hee declareth in his lawe: let vs aſſure our ſelues that it is a good warrant that wee muſt not dally with him, nor ſurmiſe that the things which hee hath vttered with his owne mouth are but ſcarebugges for little babes, ſeeing that the effect of them is matched with them. And if wee ſee not an apparant and viſible cauſe, let vs neuertheleſſe vnderſtande that if God vſe neuer ſo great rigour, yet muſt not wee therfore be inquiſitiue and ſay, why doth he ſo? we know not, neither muſt we preſume to knowe, ſo long as we be in this worlde. Ye ſee then what we haue to marke and to beare in minde: that is to wit, that when we ſee the calamities and afflictions which God ſendeth in this worlde, we muſt looke if there be any euident ſignes, to the ende we may learne to yeelde our ſelues conformable vntoo God, and to ſubmit our ſelues vnto him, yea and that euery of vs may examine himſelfe, that he be not wrapped in the like condemnation. Nowe let vs come too the ſecond poynt: which is, that if God viſite vs in this world, and make vs to pine away: although we bee oppreſſed ſo mightily that our life ſhall bee more tedious and bitter to vs than a thouſand deathes: yet notwithſtanding hee ſtill giueth vs time of repentance, and if we returne vnto him out of hande, we ſhall finde him throughly readie too receyue vs, and that be will make the dwelling place our rightuouſneſſe peaſeable: yea verily if wee come vnto him with prayer, and bring a pure and rightmeening heart with vs. Beholde a verie good and profitable leſſon. For thereby men are put in minde to acknowledge the gracious goodneſſe that God doth to them, and the fauour that he ſheweth them in that he ſuffereth them not too be quite cut away at the firſt blow: but letteth them alone ſtill in this life. True it is that ſuch a languiſhing as Iob was in, will be farre harder and grieuouſer than death: and wee ſee alſo that when Iob looketh no further but too his owne [Page] ſtate, hee coulde finde in his heart to bee hanged (for yee ſee he hath ſo ſpoken:) but in the meane ſeaſon if we caſt our eye vpon the ende that God ameth at, and vpon the marke that he ſetteth before vs alſo: then ſhall wee finde that all our ſorrowes are aſſwaged. And why? wee ſhall feele that he hath yet ſtill pitie vpon vs. Put the cace that a man feele here as it were his hell, and that in ſteade of being comforted, he haue the horrible terrour of feeling God to be agaynſt him and to be his mortall enemie, and that herevppon hee haue as it were a fire burning in his 10 minde: well, when a poore man feeleth ſuch anguiſh, and therwithall do in his perſon ſuffer on the one ſide ſlaunder, and on the otherſide ſo great paynes and aſſaults as ſhall be intollerable: true it is that this ſayde poore man may at the firſt brunt wiſhe and deſire death, in ſo muche that he would require no better than too paſſe throughe fire, water, and ſwoorde: according as wee ſee howe our Lorde Ieſus Chriſt ſayth, that ſuch as are ouertaken with this dread of God, woulde haue the mountaynes to fall vpon them, and that the worlde ſhoulde be turned vpſide 20 downe to ouerwhelme them. But what for that? If we enter into conſideration too ſay, I perceyue that my God doth here offer me his mercie, and that his meening is that I ſhoulde draw nie vnto him: that as oft as we bee ſcourged at his hand, he calleth vs to him with ſweete and amiable voyce, incoraging vs to come too him, with aſſured promiſe that he will ſhewe himſelfe gracious and pitifull towardes vs: that is a ſufficient thing to aſſuage all our heauineſſe. Then ſeeing the cace ſtandeth ſo that in our griefes we haue ſtill ſome hope left vs: ought we not 30 in ſuch wiſe to accept the good that God doth vs, as wee may feele ſome eaſe of the burthē of our miſeries, though it be neuer ſo exceſsiue, and that it ſeeme that our ſhoulders are no more able to beare it? VVee ſee nowe howe profitable this leſſon is to vs, when we haue the witte to make it our owne: that is to wit, that in the end we know that God doth ſtill leane vs a remedie to ſerue our turne with, ſo as our diſeaſes ſhall not be incurable, at leaſtwiſe if we haue recourſe vnto him. Herevpon we muſt gather a generall ſentence: That is too witte, that God doth ſtill 40 pitie men when he chaſtizeth them for their ſinnes, and that hee neuer vſeth ſo great rigour, but that his mercie is continually mingled there with. And why ſo? for they be as it were ſummonings to make vs appere before him, too the intent that in feeling him too be our iudge, wee ſhoulde flee too his infinite grace and mercie, not doubting but that he will ſhew himſelfe a father to all ſuche as ſhall haue their recourſe vnto him. And hereby a man may ſee the vnthankefulneſſe of the worlde. For the afflictions are vniuerſall, and there is not the man that hath 50 not his portion in them after his rate: wee paſſe not through this preſent life, but that God chaſtizeth vs many wayes: I ſay, euery of vs ſeuerally and all in generall: we ſee how God viſiteth vs: And yet in the meane while who is hee that thinketh vpon his returning vnto God? The number of them is very ſmall and thin ſowen. Then know we how vnthankfull we be, that although God call vs to him and be loth that we ſhould periſh: yet we be ſo ſtiffenecked, as we ſhake off all the warnings that he gyueth vs. But this doctrine muſt alſo profite vs further to 60 make vs truſt in God, and although we be perſecuted in this worlde, yet notwithſtanding hee leaueth vs not here by lowe, without calling of vs continually vnto him. And he will not haue vs to be diſappoynted when we ſhall bee come to that poynt, ſo our comming thither be to haue al our recourſe vnto him. So then let vs hardily truſt that our God will be mercifull to vs, and lette vs thanke him that he hath not taken vs out of this preſent lyfe at the firſt blowe, but hath giuen vs leyſure too bethinke vs of our ſinnes that we may be ſorie for them and returne vnto him. But nowe let vs come to the comfort that is ſet downe heere. If thou come too him betymes, and ſeeke him with prayer, if thou be right and pure: bee will awake to thee. This is added purpoſely bicauſe men cōtinue ſtubborne, and although God prouoke them to returne into the way of ſaluation, yet they paſſe not for it. Lo why it is purpoſely ſayd that we muſt not kicke ſo agaynſt the pricke, as wee ſhoulde play the reſtie iades or become blockiſhe. To be ſhort, wee muſt haue the forwardneſſe which God commaundeth, according as it is ſayde that we must come to him betymes: that is to ſay, wee muſt make no delay by dryuing off the time, as we ſee theſe vnthriftes do, which mocke at God. O (ſay they) there needes but one good ſigh. As who ſhould ſay they had their life in their ſleeue, and that they were warranted a certaine time too liue in the worlde, and more ouer, as though repentance were in mans power, and that he coulde turne againe at his owne pleaſure when he liſteth, and that the ſame were not the ſpeciall gift of God. But [in deede] it is ſo holy and precious a thing, as it behoueth vs not too let it go ſo good cheape. Then let vs conſider that the worlde goes alwayes backe, and would play the euill detters, who when they haue gotten any long day of payment, ſleepe without care till the terme bee come. Euen ſo (I ſay) play the worldlings: when God lengthneth their liues, wayting that they ſhoulde repent: they will neuer thinke vpon it till the houre come that they periſhe with ſhame. To the ende then that we may not doo ſo: it is ſayde that wee muſt returne vnto God betimes. To be ſhort, heere are three things which wee muſt marke well. One is, that ſo ſoone as God viſiteth vs, we muſt returne to him out of hande, and not tarry from day too day till to morow. Marke this for one ſpeciall poynt. The ſeconde is, that wee muſte come too him wyth prayer, condemning our ſelues in our offences, that wee maye obteyne forgyueneſſe and mercie at his hande. The thirde is, that oure prayers muſte not bee made in hypocriſie, but that wee muſt bring a pure and right meening heart. Thus yee ſee the three things that are propounded too vs here. True it is that wee cannot diſpatche them all three as nowe: how bee it too the intent we may haue an abridgement of the whole doctrine that I haue declared, it behoueth vs too haue theſe ſayde three poynts well imprinted in our mindes. To be ſhort, let vs learne too humble our ſelues vnder the mightie hande of God, as the Apoſtle exhorteth vs. And herevpon let vs conſider that he is rightuous, yea euen in ſuche ſort, as when hee ſhall execute the rougheſt of his iudgements vpon vs, we may not ceaſſe to confeſſe that hee dooth all things rightfully and vnpartially, ſo as we may haue our mouth ſhe [...], and not alledge any thing agaynſt him. And not onelye let vs acknowledge this rightuouſneſſe or iuſtice too bee in God: but [Page] alſo [let vs ſo doo it] as we may take profite by it, that is to wit, when he puniſheth the rebelles, and the deſpyſers of his Maieſtie, and ſuch as are vtterly paſt mendment: Let vs aſſure our ſelues that hee calleth vs home vntoo him. Therefore it behoueth vs not to tarie till hee ſmile vpon vs. But let vs take this for our learning, and let it teach vs rightuouſneſſe, according too that which I haue alledged out of the Prophete Eſay. And ſpecially when it ſhall pleaſe God too ſtretche out his hande vppon vs, and to ſmite vs, let vs not be wearie of his correction, as 10 the Apoſtle ſayeth in the Epiſtle too the Hebrues. But aboue all ſith we knowe that God calleth vs, let vs come vnto him yea euen betymes, and therewithall let vs bring vntoo him a pure and right meening hart, beſeching him too forgiue all our faultes: and after the example of Dauid, let vs deſire him to clenſe vs from all our ſpottes, according as it behoueth vs to be waſhed by him, that we may preſent our ſelues before his face in ſuch pureneſſe as he commaundeth.

And now let vs fall downe before the Maieſtie of our good God, with acknowledgement of the innumerable offences which wee ceaſſe not too commit dayly agaynſt him, praying him to make vs feele them better than wee haue done, that we may be ſorie for them, and that in returning vnto him, wee may giue him the glorie that belongeth too him, ſo as wee may bee confirmed more and more in his holy grace, and in the obedience of his lawe. And ſo let vs ſay: Almightie God, &c.

The .xxxj. Sermon, which is the ſeconde vpon the eight Chapter.

This Sermon conteyneth the rest of the expoſition of the fifth and ſixth verſes, and then as followeth.

7 Although thy beginning vvere ſmall, thy laſt ſtate ſhall bee greatly increaſed.

8 Inquire (I pray thee) of the former age, and diſpoſe thy ſelfe too bee taught of thy fathers.

9 For vvee are but of yeſterday, vvee bee ignorant, bycauſe our dayes are but a ſhadovve vppon earth.

10 Shall not they teach thee plainly, and vtter vvordes out of their hart?

11 VVilla Ruſhe grovve but in moyſte grounde? or can the graſſe of a mariſhe grovve vvithout vvater?

12 Althoughe it bee in his freſhneſſe and vncutte dovvne: yet ſhall it vvyther before any other hearbe.

13 Euen ſo is it vvith all ſuch as forget God, and the hope of the hypocrite ſhall periſh.

FIrſt we haue to gather the ſūme of that which hath bin expounded alreadie: which is, that when wee haue done amiſſe, and God chaſtiſeth vs therfore: he will alwayes be ready to ſhew vs mercie, if we call vnto him. And it is expreſly ſaid, that we muſt make 40 haſt to come to him, leaſt we abuſe his pacience, as wee ſee theſe mockers do. And afterward there is added that we muſt Sue vnto him with a right meening & in pureneſſe. This Suing importeth that we muſt cōfeſſe our ſinnes: & the worde pureneſſe betokeneth that it muſt be don vnfaynedly. Now then we ſee, that by this promiſe god allureth vs to himſelfe, & is deſirous to draw vs to him, as if he ſhould ſay, will men needes periſh wilfully when as I am ready to receiue them to mercie, notwithſtanding that they be in the high brode way to damnation?50 Therefore let vs marke well that ſith God openeth the gate ſo vnto vs, we be double worthy of damnation, if we come not vnto him. VVe know well inough that deſpayre is the cauſe of the hardning of the moſt part of ſuch as giue themſelues to vnthriftineſſe, and makes them too play double or quit (as men ſay:) but whē as God ſheweth vs that his mercie ſhal alwayes be readie for vs, ought not that to moue vs? Then let vs marke well the promiſe that is conteyned here, and therewithall make haſt, ſeeing it is Gods will that we ſhould not driue off, nor delay our cō ming 60 vnto him. VVhen God prouoketh vs to thinke vpon our ſinnes, let vs not delay our repentance till to morrow. And aboue al, whē this voice of God (Come) ſoundeth from heauen: let vs not hardē our harts, as it is ſayd in the Pſalm: but rather let vs do as is ſaid in the Prophet Eſay▪ Seeke the Lorde while he may be founde, call vpon him while he is neere you, and let the wicked man leaue him own wayes. For as it is ſaid againe in another text, Behold [now is] the fit time, theſe are the dayes of ſauing, when God exhorteth vs to repentance. If we forſlow: the occaſion wil ſlip away, & it ſhall abaſh vs when the gate ſhal be ſhet againſt vs. Ye ſee then how it behoueth vs to put this Haſting in vre. And let vs marke wel that in our comming vnto God, we ſhal gaine nothing by bringing our excuſes. For if we haue but one worde to lay for our ſelues, God (as we ſhall ſee hereafter) ſhal haue a hundred, yea a thouſand articles againſt vs to condemne vs. Then let vs come to God with prayer, as it is ſaid here that we muſt ſue vnto him. And this importeth a plain and pure confeſsing of our ſinnes: that is to ſay, that with our cōfeſsion (when we ſhall haue ſayd I haue ſinned,) there muſt alſo follow repentance. For we ſhall ſee many that will neuer ſticke to ſay that God hath done rightly in puniſhing them, & that their faults are as grieuous and groſſe as any mens: but yet they will fall to their old byaſſe againe ſtrayght wayes. If God hold their nozes to the grindſtone by ſome ſickneſſe or by ſome other croſſe: then they make fayre promiſes. But aſſone as Gods hand is withdrawne from them: they ſhewe playnly how there was nothing but diſsimulation in them. Therefore whereas wee are here commaunded [Page] to confeſſe our faults: let vs marke well, that wee muſt haue the ſayd pureneſſe and vprightneſſe, which is to cō demne the euill, in reconciling our ſelues vnto God. And heere is ſhewed the fruite [that inſueth] when wee ſhall haue obteyned grace: which is, that God wil make the dwelling place of our rightuouſneſſe to prosper: as if Baldad ſhould ſay, that when God is at one with men and receyueth them to mercie, he leaueth them not there: but maketh them too feele the effectualneſſe of his mercie and loue. God pardoneth not after the maner of ſuch as proteſt 10 that they forgiue the faults that men haue committed agaynſt them, and yet in the meane while (if they be able too reuenge) ſticke not too cracke their credite, when they ſpie occaſions: ſaying, Hath ſuch a one to doo with me? and he ſhall finde that he hath done me diſpleaſure. Here ye ſee an euill maner of forgiuing. God deales not ſo. But when he telleth vs that our ſinnes are forgiuen: immediately hee addeth the effect of his forgiuing, by making vs to feele his goodneſſe in bliſsing and proſpering vs. And heere is expreſſe mention made of the habitation 20 of our rightuouſneſſe, for two cauſes. The firſt is that Gods grace may be the better vttered, ſo as it ſhall ſhewe it ſelfe not onely towardes our perſones, but alſo towardes all our houſe. If God hauing pitie of a man, do cauſe him to feele it both in bodie and minde: it is verie much alreadie. But if God extende his goodneſſe yet further, ſo as a man is bliſſed in his children, in his cattell, and in all his houſehold: doo yee not perceyue yet a larger proofe of his goodneſſe? Yee ſee then howe it is ſayd here, that God maketh that mans dwelling to proſper,30 which returneth ſpeedely vnto him. And this dwelling is called the tent of Rightu uſneſſe, to the intent to put vs continually in remembrance, that when we come vnto God, it muſt be with the ſaid rightmeening and pureneſſe whereof mention hath bene made erewhile. And on the contrarie part, when we ſee that God perſecuteth vs: let vs know that we haue the wood within vs too kindle the fire withall, and that we (I ſay) haue heaped vp the matter of it within vs by our ſinnes. And why ſo? For if rightuouſneſſe were dwelling in our houſes (that is to ſay, if both 40 we and our houſes were well ordered:) it is certaine that Gods grace would preuent vs, ſo as we ſhould feele nothing but all goodneſſe and reſt. Therfore if God ſcourge vs and ſende vs afflictions: we muſt blame our ſinnes for it. Thus ye ſee in effect, what wee haue too make heere. And moreouer that which hee addeth, ſerueth yet further to confirme this preſent matter: that is to wit, That if our beginnings be ſmall, God will increaſe the more and more. This is added for the nonce, that men ſhoulde not meaſure Gods grace by that which they perceyue. For here ye 50 ſee what the cauſe is that maketh vs faint harted, and too haue a ſlender hope: namely bicauſe we haue an eie to the worldly meanes, and thervpon make our cōcluſion what ſhall become of vs. Beholde, if a thing be in ſuch ſtate or ſuch: ſuch a thing or ſuch a thing ſhall be the meane of it, and we conſider not that it is eaſie for him to helpe vs, we are of opinion that the thing is vnpoſsible. Now then we ſee howe the holy Ghoſt ment too correct the frowarde iudgement that is in vs, in that we imagin of Gods grace after our owne capacitie, and by that which we are able to 60 ſee. Contrarywiſe it is ſayde, that God hath wonderfull meanes and incōprehenſible to vs, to augment that which ſeemeth to be very ſmall: and notwithſtanding that wee were as good as at deathes doore, ſo as it might ſeeme we ſhould neuer be plucked out of our miſeries: yet ſhal God well finde ſome good way out of them. This cannot bee perceyued at the firſt: his intent is alſo to bring vs lowe, to the ende we may learne to flee too him for refuge. For what would become of vs, if that were not? How ſhould our fayth be exercized? If we make our reckening to ſay that God wil worke according to that which we conceiue by the inferiour cauſes of this worlde: wherein ſhall Gods power be knowne? wherein ſhoulde his ſayd grace be ſo wonderfull, as to make vs amazed at it? As in deede it is ſayde in the Pſalme, that when God guideth his in ſauing them, it is as it were in a dreame: and the matter is ſo ſtraunge, that euerie man is aſtonied when hee beholdeth that which was not looked for. So then let vs marke well, that when our ſinnes ſhall haue ſent vs downe to the bottomleſſe pitte, ſo as wee may thinke our ſelues vtterly ſhette vp in deſpayre: wee muſt fight againſt oure owne vnderſtanding, and conclude that God can well skill to increaſe the things that are ſmall. For (as the ſcripture ſaith,) it is his office and peculiar propertie to cal that which is not, as though it were, too the ende to giue vs a newe beeing which wee haue not. Lo what wee haue to gather of this ſtreyne. Nowe to giue authoritie to his talke, Baldad ſayeth, Aske the yeares of olde time, and deſpoſe thy ſelfe too inquyre of the fathers. VVhereby hee dooth vs to vnderſtande, that the thing which hee hath ſpoken, is knowne to bee true by all experience of long time. Inquyre (ſayth hee) not onely of them that liue at this day: but of thoſe that are departed long ago. Searche from age to age, and thou ſhalt finde, that God neuer reiected ſuch as come vnto him: and that their expectation was neuer ſuperfluous nor vnauaylable, verely if they ſought him without diſsimulation. And afterward he addeth, VVe are but of yesterday, we are vnskilfull, for our dayes are but a ſhadow. But the fathers will anſwere thee, and ſpeake in the ſtrength of their heart, that is to ſay, in ſuche wiſe as thou ſhalt haue a full reſolution, and a ſtedfaſt ground and reaſon which ſhall not come from the tip of the tongue, but from a well foreconſidered vnderſtanding. VVhen Baldad ſpeaketh here of the fathers: no doubt but hee meeneth the former experience of all times, as wee haue touched already: and he ſpeaketh not only of the old mē that liued at that time, but alſo of ſuche as were alreadie dead. A man will perchaunce demaund how [it ſhould be done?] was it poſsible for Iob to go too bee inſtructed at their handes? The anſwere is eaſie: namely, that it is not ment of the men, but of the things that had bene done in the time of them, accordingly as their ſtories do witneſſe vntoo vs. Beholde, Baldad ment to ſay thus: I bring thee not an vncouth doctrine, for when thou ſhalt haue made a long back ſearch, euen from the creation of the worlde, thou ſhalt finde that God hath alwayes wrought after the ſame maner: that is to wit, that ſo ſoone as men haue returned from their iniquities, God hath reached them his hande, and the gate of ſaluation hath beene opened vntoo them: this (ſayth he) ſhalt thou vnderſtande. Alſo this inſtruction is verie profitable for vs: namely that wee muſt not ſhette our eyes agaynſt that which God ſheweth vs, [Page] and hath ſhewed vs in all times of the world: but rather we muſt conſider the things that haue beene done in former times, that wee may applie them too our owne vſe. True it is that as men giue themſelues too vanitie, they cannot gather their wittes vnto them, to applie them to ſuch a ſtudie, except God compell them therevnto. And heere yee ſee the cauſe why Dauid proteſteth, that when he was afflicted, hee called too remembrance the former yeares of olde time, and bethought himſelf of them. And therefore wee muſt lay this for a grounde: namely, that 10 wee bethinke vs well of Gods workes, and not onely of thoſe which wee haue ſeene in our owne time, but alſo of that which hath beene reported to vs of olde. It hath alwayes bin Gods will, that there ſhould be ſtories to the ende that the remembrance of things might be preſerued by that meanes. And notwithſtanding that men take pleaſure in reading of ſtories: yet is it but a vaine ſporting of themſelues, bicauſe they applie not the matters of all former times too their inſtruction, whiche are a true ſchoole to teach vs to rule our life. For there we beholde 20 Gods iudgements: there wee beholde howe he hath aſſiſted ſuch as fled to him for ſuccour: and ſpecially howe he hath confirmed his gracious goodneſſe, inſomuch that although all men were faythleſſe, yet hee reſerued ſome men to the knowledge of his truth, howbeit that the full time was not yet then come. To be ſhort, if our eies were cleare and cleane, & not ſo dimmed as they be: we ſhould ſee that Gods workes are a deepe ſea and bottomleſſe pit of wiſdome. Then if we minde to bee well ſetled in good doctrine: let vs learne, not only to looke a foot or twain 30 before our nozes (as men ſay:) but alſo to ſtretch out our wits to that which happened before we were borne. And aboue all things, we ought to bee moued ſo to do, foraſmuch as we ſee it hath pleaſed God, that there ſhould be as it were a glaſſe, wherein wee might beholde, after what maner he hath in all times preſerued and mainteyned his Church ſince the worlde was made, by ſtrengthning the good men to fight agaynſt all aſſaultes: and finally how he hath chaſtized his owne children, yea and double corrected them when they became hard harted: inſomuch that 40 when he hath admoniſhed them by his prophets & they haue continued in ſtubbornneſſe: they haue bene faine to feele a greater and more exceſsiue rigor. Inſomuch then as we ſee theſe things, and that God hath ſo prouided by his prouidence in this behalfe, that the thing which might haue bin buried, is now laid afore vs for our inſtruction: I pray you ought not we to exerciſe our ſelues therin the more earneſtly? Then let vs beare in mind, how it is ſayd here, that we muſt aske of them that haue liued afore vs: howbeit not of their perſons, for we haue no acceſſe too 50 the dead, neither is it lawfull for vs to ſeeke to them for counſel: God hath not ordeyned thē to be prophets, furtherforth than by the ſeruice which they did in their own time. S. Peter, S. Paule, and the reſt of the Apoſtles, & the Prophets ſpeake vnto vs at this day: but that is by theyr writings which are immortall. As for their perſons, God hath withdrawne them from our companie. Yet muſt we aske of the time wherein they liued, and we muſt alſo folow the records which they haue yelded of Gods works, and thereby learne to bee eſtabliſhed in his feare. But the 60 reaſon that muſt moue vs moſt of all herevnto, is added when Baldad ſayth, That we bee but of yesterday, and are ignorant, bicauſe our life is but a ſhadow. True it is that this preſent text may bee expounded twoo wayes. There are which think that Baldad ment to ſay, ô I know thou wilt not eſteeme that which I can bring of mine owne: thou wilt ſay I am not ſo old, that mē ſhuld giue ear to me as to a wiſe man. VVell, put the cace that my ſaying be nought worth, bicauſe my perſon is not agreeable therevnto: yet ſhalt thou finde, that the olde men will tell thee as much. And I ſet downe this interpretation, bicauſe it may go for good. Howbeeit if all things bee neerly looked to, it will appeere that the plaine meening of this text is, That Baldads mouing of Iob to inquire of the time paſt, was bycauſe that if we looke no further than before vs, it ſhall be to ſmall purpoſe. True it is that the verie ſame which God ſheweth vs from day to day, is ynough for our inſtruction: ſo as there ſhall neede no other proceſſe too make vs vnexcuſable, than that which wee ſhall haue perceyued in one yeare or in twoo, yea or euen in one day, God ſheweth vs ſo many things, as there remaynes no more excuſe for vs, neither can we alledge, I neuer wiſt of this, God neuer gaue me knowledge of this. I ſay we ſee ynough before our eyes for our inſtruction. But ſuch is our ſlothfulneſſe, as God had need to chawe our morſels to vs aforehand, and yet ſhall we haue much ado to ſwallowe them downe when they bee ſo chawed, as the prouerbe ſayth. Lo here wherefore hee giueth vs knowledge of the time paſt. As for example. If we deſpiſe all that is come to paſſe before our birth, and ſay, ô I ſhall bee wiſe ynough by conſidering the things that we ſee of our own life: was it Gods will that the preſidents which he giueth vs of the time ſo far paſt, ſhould be to no purpoſe? VVhē the ſcripture telleth vs, that euer ſince the creating of the world, God hath gouerned men, chaſtized them for their offences, pitied them, and with his goodneſſe continually ſurmounted the naughtines of thoſe that had don amiſſe: and that aboue all things he had defended thoſe that were his, & ſuccored thē in their afflictions: ſeing that God frō age to age diſcouereth things ſo greatly for our behoofe: wil we haue eueriwhit of it deſpiſed, & thruſt vnder foot? do ye not ſee too villainous an vnthankfulneſſe, when we thruſt farre from vs, the thing that is more thā profitable for vs? Let vs mark then that this is the very thing whervnto he that ſpeaketh (namely Baldad) hath pretended to bring Iob. And therfore ſhal it grieue vs to inquire of the things that are for our welfare? Let vs conſider a little of our owne age. VVhat are wee? VVee are of yeſterday. VVhen men haue caſt vp their account throughly: they are but as Snayles, which vaniſh away out of hande. True it is that a man may liue fiftie or threeſcore yeares, but yet muſt we come backe to that which is ſayde in the ſong of Moyſes, namely that before God, a thouſande yeares are but as one day, and therefore that a mans life is but as a dreame that is paſt alreadie. If wee conſidered well the ſhortneſſe of our life, howe it glydeth away as a ſhadow: it is certaine that wee woulde be ſo much the more diligent to inquire after things paſt. And why? For wee are ignorant if we looke no further than too the ſayde ſhortnes of life. But Gods wil is that the things which haue bin done before we were borne ſhould be as it were preſent with vs by ſtoryes, and by that which is left vs in them. [Page] Yee ſee then howe gracious God hath ſhewed himſelfe towardes vs, in that he hath gathered all tymes together, and brought too paſſe, that a man which liueth but fiftie yeares in this worlde, may bee able to comprehende fiue thouſande yeares that were before him, and too diſpoſe them, put them in order, and know them. Yee ſee howe long time ſlipped away afore the floud. Verie well, how went things then? Howe hath God wrought ſince the floud? VVhen it liked him to prepare himſelf a Church, after what manner did hee gouerne it? Howe did the 10 faythfull behaue themſelues whiche were perſecuted for witneſsing the truth? Afterwarde, when faultes were crept in, howe did God redreſſe them? Againe, howe did the Churche continue in hir ſtate, after it was ſet a flote? I ſay wee may ſee all theſe things as it were before oure eyes, and yet notwithſtanding there are aboue fiue thouſande yeares paſſed. It is true. But (as I haue ſayde) it is a grace of God whiche cannot bee pryzed ſufficiently. And ſurely this ought too ſpurre vs well forward, not onely to looke before our feete: but alſo to 20 caſt our eyes further off, knowing that God hath ſet vs vppon a ſtage, where hee will haue vs too diſcouer the time, not onely of an hundred yeares or more, but alſo euen ſince the beginning of the worlde. Now wee ſee what was Baldads intent, and alſo in what wiſe wee ought to applie this ſentence too our owne vſe: that is too wit, that ſeing we are but of yeſterday, and that our life is but a ſhadowe (that is to ſay, that we abide not ſo long tyme in this worlde, that the things which wee ſee heere may ſuffize vs:) it is good too looke further of, accordingly 30 as God giueth vs meanes to inquire of the time paſt. And ſo (in effect) we be warned, to conſider well all that euer God ſheweth vs of his workes paſt, and not to wey them as things that belong not too vs, but as things that are brought to our remembrance, to teach vs. So then let vs applie all the ſtories of former times too our inſtruction, that they may leade vs to put our whole truſt in God, to call vpon him in our neceſsities, and to feare him and honour him as requireth. Lo what we haue to beare away in this ſtreyne. Now it followeth that as Ruſhes growe not 40 but in moyst places, and alſo that as the graſſe in mooriſhe grounds cannot cheriſh it ſelfe without water: inſomuch that when ſuch herbs floriſh, they wither away of themſelues without cutting vp: Euen ſo the hope of the hypocrite ſhall periſh, and likewiſe the hope of all ſuch as forget God. This is cleane contrarie to that which we ſawe afore. This ſentence was alledged alreadie at the beginning of the Chapter. But Baldad had added, that God will be mercifull to ſuch as returne too him, notwithſtanding that they had runne royot for a tyme. And nowe he returneth to that 50 which he ſayd afore: namely that God will roote out the hypocrites and wicked doers. He vſeth a verie fitte ſimilitude, ſaying: Can the weedes of marriſgrounds (as Ruſhes and ſuche other like hearbes) growe but in a moyſt grounde? There are many hearbes that will growe well inough without water vpon mountaines, yea euen where there ſhall not bee a whitte of earth, but bare rockes, and yet neuertheleſſe wee ſhall ſee ſome hearbes too growe there: but they haue that propertie by nature. The ruſhe and ſuch other hearbes cannot grow but in a marris. For 60 their nouriſhment is of water: the grounde muſt bee alwayes moyſt, or elſe will this geere wither by and by. Then like as a Ruſhe or other mooriſhe hearbe, cannot growe but in a moyſt place: euen ſo the man that hathe not his ſap of God, muſt needes periſhe with his fayre ſhewes, and quite wither away. This ſimilitude is not ſet downe in this Text onely: but it is alſo verie rife in the reſt of the holye Scripture, as wee know. It is ſayde in the firſt Pſalme, That the man which ſetteth himſelfe wholy too the mynding of Gods lawe, is like a tree planted by a Riuers ſyde: and that bycauſe his roote is continually ſoked, the tree dooth neuer wither nor drie away, but continueth ſtill in his freſhneſſe. And why? It is too ſhewe that God neuer ſuffereth good menne too periſhe. For his grace floweth alwayes vpon them, to mainteyne them too the ende, yea and too mainteyne them without ende. For wee bee watered, not onely to bee mainteyned heere for a certayne time: but for too come too euerlaſting life. Yee ſee then that ſuche as yeelde themſelues wholly vntoo God, are as a tree planted by a Ryuers ſide, ſo as they floriſh for euer. But this is yet better expreſſed in the ſeuententh of Ieremie: bycauſe the Prophet compryzeth both the partes there. Curſed (ſayeth hee) is the man that truſteth in man, and ſetteth fleſh to bee his hope or ſtrength. He ſhall bee as graſſe or as the heath that ſhooteth vp a little among the ſande in the wilderneſſe. VVell, it is true that there ſhall bee ſome freſhneſſe in it, howbeit the ſame ſhall be ſcorched incontinent by meanes of heate, inſomuch that ſuche a ſhrubbe ſhall bee burnt vp by and by of the Sunne. Euen ſo ſtandeth the cace with all ſuche as are freſhe and greene, and put not their truſt in God, but eyther truſt in themſelues, or elſe haue their eies vppon creatures. But happie is the man that truſteth in God: for whatſoeuer heat of the Sunne hee haue, though hee ſeeme to bee burnt vppe: yet ſhall hee bee ſo watred, and God will giue him ſuche nouriſhment, as hee ſhall not decay. And although that the Prophete Ieremie, by ſetting downe theſe two compariſons too giue light the one too the other, doo ſufficiently expreſſe that whiche is ſayde heere: yet notwithſtanding there is yet more in this Text. For here Baldad hath chozen a kinde of hearbe that cannot bee nouriſhed without water. In the Pſalme it is ſayde, that the wicked ſhall bee like the Graſſe that groweth vppon the houſe toppes: we ſee that ſome weedes growe well vpon houſe toppes: But the good hearbes ſhall bee trampled vnder foote. Men will walke vpon a medow ground: neuertheleſſe when the time of the yeare commeth, yee ſee that the hearbes of the meddowes doo growe and floriſh. And although the medowe bee mowen, yet doth the graſſe ſpring, and become freſhe againe. But what commeth of the weedes vppon a houſe toppe? Can they ſtande a man in any ſteade? No: but it is ſayde in the ſayde Text, that a man maye well fill his armes full of them, but hee ſhall finde no foyzon, hee ſhall finde no fruite in them. And verely when a man ſees the houſe toppe ouergrowne with weedes, hee ſayeth not, God bliſſeth theſe hearbes: but contrarywiſe, it were a good turne that they were plucked vppe, and the Sunne alſo burneth them vp before they bee rype, ſo as they come not too any perfection. Yee ſee then that although the wicked bee exalted, and bee had in more eſtimation than [Page] thoſe that are bliſſed of God: yet neuertheleſſe they dry away after ſuch a ſort, as they bring forth no frute: howe fayre ſhewe ſoeuer they make, there is no ſubſtancialneſſe in them. And thus ye ſee what is ment here by ſpeaking of ruſhes and mooriſh weedes. To bee ſhort, let vs note, that if we will profite well, wee muſt drawe our ſap from God, and wee muſt bee neere vnto him, and he muſt not ceaſſe to water vs, but muſt bee as continuall water too quicken vs and to giue vs luſtineſſe, without whiche it is impoſsible that wee ſhoulde indure one minute of an 10 houre. Yee ſee in effect what is conteyned here. Nowe, were wee throughly ſettled in beleefe of this doctrine: it is certaine that wee ſhoulde ſeeke God with another maner of affection than wee doo. But what? Euery man holdes himſelfe too that whiche hee hath, and yet wee conſyder not from whence the good is gyuen vs. By meanes whereof euery man feedeth himſelfe with winde as it is ſpoken in the prophet O ſee: that is to ſay, men beguile themſelues wittinglye and willinglye. It ſeemeth to them that they be riche and want nothing: and yet all 20 is but winde, that is to ſay, nothing but fooliſh cuerweening. As to outwarde appearance we may well bee freſhe and flouriſhe, and men may commende that which is in vs: but when all cōmes to all, it is ſtarke nothing. Neuertheleſſe we be ſo dazled [in our owne conceyt,] that euerie of vs weeneth himſelfe too bee better than God, when there is any goodly ſhewe in vs, ſo as wee neede none other folkes to deceyue vs: ſo reuery of vs beguyleth himſelfe through his owne fonde follies. But by the way let vs marke well, howe God plucketh vs backe too 30 himſelfe, ſhewing vs howe we bee too too much blinded in truſting to our ſelues, or too that which is not. Let vs marke well then that God procureth oure welfare by this meanes when hee ſayth, I am the fountaine of liuely water, I am the true riuer, it ſtandeth you on hande to be watred continually with my grace, or elſe there will bee nothing but dryneſſe in you: and although ye loke grene yet is it nothing, yee muſt wither away. And this is it that Baldad meeneth heere. Although (ſaith he) that men cut not vp thoſe herbes, yet will they drie away if they haue 40 no moyſture. Yea it ſhall vtterly amaze men to ſee howe they ſhall bee quite withered euen in the middes of their greateſt pride. Euen ſo is it with the hope of hypocrites. Heereby we be done too vnderſtande, that although men put not too their hand, God will conſume vs by a ſecrete and vnknowne working, ſo as we muſt bee faine to come to naught, except it ſo bee that wee haue truſted in him, and haue taken deepe and liuely roote in him. True it is that ſometimes God rooteth vp the wicked in puniſhing them by mans hande, yea and hee matcheth them one agaynſt 50 another in ſuch ſort, as they deface and deſtroye themſelues. And oftentimes wee ſee with our eyes, that God vndermineth thoſe that haue preſumed ſo muche, and taken vppon them ſo maruellouſly. VVe ſee (I ſaye) that God conſumeth them, no man knowes howe: and they melt away as ſnowe agaynſt the Sunne. Men thinke it ſtraunge [ſaying] howe is it poſsible that this ſhoulde come too paſſe? howe happeneth that this man is in ſuch plight? But wee conſider not of what force Gods curſe is. Then let vs marke well, that God without ſeruing of 60 his turne by men, can make not onely men to fade away, but alſo their greate Caſtles with them, and whatſoeuer other poſſeſsions, Lordſhips and riches they haue. All muſt needes periſh when God bloweth vpon them, according to that which is preciſely expreſſed here, namely that although ſuch weedes bee not cut vp, yet they ſhall not fayle to wither, bycauſe they haue not moyſture to ripen them withall. But wee muſt alſo conſider well howe it is ſayd, that the hope of hypocrites ſhall periſh. And this bringeth vs againe to that which I haue touched alreadie: that is to wit, that ſuche as haue nothing elſe but ſmoke and vntruth in them, ceaſſe not too bee freſh and greene, yea to their owne ſeeming, and after the opinion of men. And ſo yee ſee heere wl at it is that deceyueth vs. For we be naked of all goodneſſe, and yet wee bee ſo brutiſh, as we weene our ſelues to bee verie riche, and therefore God is nobodie with vs. Lo why Baldad hath ſpoken heere preciſely of the hope of hypocrites: as if hee had ſayde, True it is that hypocrites will make faire ſhewes, and not onely they will like well of themſelues for this goodly outwarde countenaunce of vertue: but alſo it ſeemeth that God dandleth them in his lappe, and fauoureth them in all poyntes. But yet ſhall they wither and drie awaye, ſo as it ſhall bee a wonder too ſee howe they bee vndermined and vtterly ouerthrowne. So then let vs not wilfully beguile our ſelues: that is to ſay, although we haue ſome worldly proſperitie for a time: yet let vs not ſleepe vpon it, neither let vs be tied too the riches and pleaſures of this worlde, which hinder vs in looking vntoo God: but let vs reſt our ſelues wholly vpon him, according as he is the welſpring of our welfare and proſperitie. Ye ſee then what is imported in this worde Hope, whereof mention is made in this place. Finally, we haue alſo to marke, that Baldad deſcribeth the hypocrites, ſaying that they haue forgotten God. Yea doubtleſſe. For although hypocrites prate neuer ſo muche of God: yet for all that, they haue quite forgottē him. But the true remembring of God is, to feele that all our welfare lieth in him, that we muſt not ſeeke for ſaluation otherwhere than at him alone, and that without his goodneſſe and mercie we muſt needes go to deſtruction. Yee ſee then what is meant by forgetting God: namely, when men haue a ſelfeliking of their owne vertues, inſomuch as they thinke themſelues able too aduaunce and mainteyne themſelues, and in the meane while come not to God to ſeeke remedie of their miſeries at his hand, whereas we ought to haue recourſe vnto him, not onely for one time, but as often as we ſhall haue neede of helpe. Then do wee not forget God, when we acknowledge that we muſt receyue al goodneſſe at his hande, bycauſe wee bee vtterly voide of it as in reſpect of our ſelues. But they that truſt in their owne vertues, they that imagine too purchace eſtimation by their owne policie, they that preſume vppon themſelues in what wiſe ſoeuer it be: theſe are the men that forget God. And why ſo? for they haue pluckt his office from him, and vſurped it to themſelues. Alſo, doo they not forget God, which are giuen too their wicked affections and fleſhly luſtes? VVe ſee that ſuch as liue at their owne eaſe cannot be tamed by any maner of meanes: there is no talking with them of making them to walke in the feare of God. As for him that hath this worldes goods, if a man tell him he muſt humble himſelfe: hee ſhall neuer bring it about. [Page] And why? His riches haue made him hornes too doſſe with agaynſt God. A whorehunter that is plunged in his villanie, if a man go about to drawe him backe by counſell and correction, amendeth not, but rather appareth. Then all ſuch as are ſo caried away by their owne affections, are as wilde beaſtes, and caſt themſelues wilfully into deſtruction, and a man cannot bring them backe againe too the right way. And why? They haue forgotten God, and conſider not, that to walke aright, it behoueth vs to haue God continually before our eyes. And 10 in verie deede heere ye ſee the title which the holy ſcripture giueth to the faythfull, namely that like as it is ſayde that the hypocrites forget God: ſo on the contrarie part when God intendeth to marke out thoſe that are his, and too ſhewe which is the cheefe poynt that he requyreth at their hande: it is ſayde, beholde, ſuch a one is as it were in Gods preſence: he walketh as before God. So then let vs learne too exerciſe our ſelues heerein, and too acknowledge Gods benefites throughly, to the ende wee may thanke him, and call vpon him too ſuccour vs in our 20 neceſsities: aſſuring our ſelues, that if we come to begge of him, hee will ſo moyſten vs with his grace, that although we feele great heates, (that is to ſay, although we haue ſore afflictions in this worlde) yet ſhall wee neuer drie away. And why? Bycauſe that when we haue once taken ſure rooting in God, he will not ſuffer vs to quaile▪ but will mainteyne vs continually, vntill he haue taken vs vp to himſelfe too make vs partakers of the heauenly life: yea and he will water vs with his grace in this preſent worlde, and make vs feele the ſame ſo farre foorth as ſhall be needfull for vs.

Now let vs fall flat before the face of our good God, with acknowledgement of our faults, praying him not to looke vpon our offences, to puniſh them as they deſerue: but that we may learne to bee our owne iudges in condemning our ſelues, and that we may come vnto him, as too the phiſition of all our diſeaſes, and that hee will ſo heale vs of them, that beeing at one with him, wee may walke in all vprightneſſe, that by that meanes wee may bee partakers of that whiche hee hath promiſed too his faythfull ones: and that in this worlde wee enioying the recorde that hee giueth vs of his fatherly loue, maye growe more and more in the affection which hee giueth vs too loue and honour him, vntill ſuch time as hee haue brought vs into the glorie that hee tarieth for vs in heauen, and which wee poſſeſſe alreadie by hope. That it may pleaſe him to graunt this grace, not only vnto vs, but alſo vnto all people and nations, &c.

The .xxxij. Sermon, which is the third vpon the eight Chapter.

13 Such are the vvayes of the hypocrite, and of all thoſe that forget God.

14 Their hope is cut off, their expectation is a Spiders vvebbe.

15 Hee ſhall leane vpon his houſe, and it ſhall not holde: he vvoulde holde him by it, and it ſhall not ſtande.

16 If a tree be planted in the Sunne, his braunches vvill ſpread ouer the Garden.

17 It ſhall reach about the fountaine, and it ſhall ſpread out it ſelfe to the houſe of ſtone.

18 It is plucked vp from his place, ſo as a man may ſay to it, I knovv thee not.

19 His ioy ſhall be to be planted againe in another place.

20 Euen ſo God vvill not caſt avvay the ſounde man, neyther vvill hee reache his hande too the vvicked.

21 Vntill he haue filled thy mouth vvith laughter, and thy lippes vvith gladneſſe.

22 That thine enemies be confounded, and the dvvelling place of the vvicked ſhall not ſtande.

I Haue declared heeretofore what is ment by forgetting God, which thing it ſtandeth vs in hande too marke well. For vnder that woorde is compryſed mennes hypocriſie, that is too ſay theyr vanitie. VVill we then haue ſuch a holyneſſe as ſhall bee acceptable and allowed afore God? Let vs looke that we walke as before him, euen as though hee were preſent with vs: and in all our wayes let vs aſſure 50 our ſelues that we are in his cuſtodie, and that it belongeth vnto him to guide vs and too order vs. Therefore when wee haue ſuche a remembrance of God: wee ſhall no more be giuen too ſuch maner of vanitie, as the holye Ghoſt termeth heere by the name of hypocriſie. And to expreſſe this the better, hee ſayeth: that the trust of ſuch, is like the Cobweb which the Spiders weaue. I knowe that the Spider weaues a web, but there is no ſtrength in it. Euen ſo is it with them that builde vpon vaine hopes. They beare themſelues in hande, that it ſhoulde continue 60 too the [worldes] ende: but God au [...]ngeth himſelfe of ſuch preſumption. Heere wee ſee clerely what it is to forget God. If wee conſidered well howe God reſerueth to himſelfe the honour of mainteyning vs, and of bleſsing vs all our life long, it is certaine that we ſhoulde not bee ſo fooliſh nor ſo farre ouerſeene, as to beare our ſelues in hande with this or that. For we know that mens abuſing of themſelues with vaine hopes, commeth of nothing elſe but bicauſe they yeelde not God the honoure which he requireth, and which is alſo due vntoo him of right. Let vs marke well then, that there is but one onely meane and remedie to drawe vs from all our vanities, and to make vs walke in a good way: that is to witte, too know what Gods office is. But what? There are very few that giue their minds that way, for it is to be ſen [...], that the world is full of the ſaid hypocriſie. But ſo much the more behoueth it vs to marke well this ſtreyne, to the end that if our wits haue earſt bin ſo dulled as we know not God or if they haue bin rouing heere and there: when as we haue gone aſtray after that maner, wee muſt at leaſtwiſe bethinke our ſelues when God calleth vs agayne to him, [Page] and ſheweth vs that hee will not haue vs to abide in our fooliſhe truſtes, but will haue vs to haue ſome certayne reſting poynt, that we may not builde as the Spiders do, but haue ſtayedneſſe in him. For certaynely heere is a compariſon betweene the reſting wherewith wee ought to reſt vpon all Gods promiſes: and the truſt wherewith we pretend to reſt vpon creatures. Then do ye ſee heere, howe the holie Ghoſt condemneth all the truſt that wee haue in creatures. And why ſo? For can we find any ſtedfaſtneſſe out of God? It is certayne we ſhall finde none.10 And therefore al ſuch as giue ouer themſelues vnto creatures and hang vpon them, meane to ſhutte God out of dores, and to driue him a great way off. Thinke we that he will ſuffer ſuche dealing, and that hee will not curſe all theſe vaine hopes? This ſentence hath more neede to be well minded, than to be well expounded in words. VVee ſee that the whole matter conſiſteth in the practize, and in the well knowing of it: for it is certaine that men beare themſelues in hand, that if they finde worldly and inferiour meanes, the ſame will ſerue their turne well ynough.20 But what? in doing ſo men yeelde not God his due honor, but rather wreſt it from him, howe be it, God will auenge himſelfe of it. So then, if we will not haue God to be our enemie, and to ouerthrowe all that wee laboure to build vp▪ we muſt reſt wholie vpon his goodneſſe, power, and grace. And then ſhall we haue no Spiders webbes, but an abiding ſtedfaſtneſſe. On the contrarie part, if we glorifie not God as be commeth vs: it is certain that the thinges which we ſee with our eyes to fall vpon the hypocrits, may well bee all fulfilled in vs, for as much as wee profite 30 not our ſelues by ſuch examples. But nowe let vs come to the ſimilitude that is added heere. Mention hath bene made heretofore of a ruſhe that is in a drie place. VVee knowe that the nature of it is too growe in a mooriſhe grounde. Then if a ruſhe, or ſuch other like herbes growe in a drie and moyſture leſſe place: it muſt needes bee ſeared vp before his time. And though no man put hande to it too plucke it vp, nor eyther cut it vp or mowe it: yet muſt it go to deſtruction. But contrariwiſe it is ſayde, that the tree whiche hath taken deepe and liuelie roote, and 40 is planted by a fountayne: ſhall ſpread out his braunches and boughes, yea euen too a houſe, or elſe it ſhall bee as ſtrong as a houſe of ſtone. Againe yee ſee ſome tree that is well planted, and yet notwithſtandnig the mayſter of the garden will take it vp, not of purpoſe to deſtroy it altogither, for the tree is good of it ſelfe, and well rooted: but bycauſe it is not in conuenient place, and therefore the maſter takes it vp to plant it againe elſewhere. Nowe if a man ſet it in a larger place, where it ſhall haue no impeachment, and where it maye fynde good batling and 50 moyſture: ought the tree to complaine of it▪ Is the ſtate of it impaired? No: but it is rather a cheeridg of it. Not that trees haue any vnderſtanding to be glad of it: but bicauſe the caſe is heere, too ſhewe that the tree is not appayred at all, when it is ſo remoued from one place too another. But this ſimilitude muſt bee applyed too thoſe whome God plucketh not vp for a doe. Hee taketh them vp for a time, but hee preſerueth the roote, to the intent that being newe planted agayne, they may ſpring a newe and bring foorth fruite. This is doone dayly at ſuch times 60 as God chaſtizeth vs, yea euen with ſuche roughneſſe, as it maye well ſeeme at the firſt, that hee will vtterlie ouerwhelme vs, ſo as there is no more hope for vs: but anone after, he giueth vs the grace to returne vnto him. This is as if a rich man that hath greate poſſeſsions, ſhould digge vp a tree in his garden, and ſet it in a field where it mighte burniſh better. The Sunne cheriſheth it, and the grounde where it is planted is fitter for it to take deeper roote, ſo as the tree waxeth bigge, and is able too gather greater ſtrength. After the ſame ſorte worketh God with thoſe that are his. And therefore if wee bee ſcourged by hys hande, yea euen ſo hardlie, as it ſeemeth to be as it were a kynde of death: yet muſt we not be quite out of heart for it, bycauſe wee knowe that God can well ſet vs in good ſtate agayne, ſo as wee ſhall flouriſh, and hee will ſet vs in proſperitie as before. Yee ſee what is declared heere in effecte. And for a concluſion Baldad addeth, That God will not take a wicked man by the bande too fauoure him, nor forſake the good menne, but will rather fyll their mouthe wyth laughter. True it is that heere he ſpeaketh of Iob. And in his perſon he meaneth to doe vs to wit, that all ſuche as returne vnto God, ſhall fynde him gracious and fauorable towarde them. In fine hee ſayth, The tent of the wicked ſhall not bee able too ſtande: but God will put all good mens▪ enemies to ſhame. And hee will not onely ſhewe him ſelfe fauourable too their perſons: but if they bee troubled or greeued, hee will put himſelfe betwixte them, and ſhewe that hee hathe them vnder his defence and protection. And heere wee ſee a ſentence that is well woorthye too bee noted: that is to witte, that wee be like trees that are taken vp out of ſome one place to bee planted agayne in another. I ſpeake of the children of God. For the wicked may well bee taken vppe by the rootes alſo: but that ſhall bee too continue without hope to bee planted agayne, as wee heare the threatning that is made by oure Lorde Ieſus Chriſt when hee ſayth, that euery tree which bringeth not foorth fruite ſhall bee hewen downe and made firewoode. Lo heere what horrible blowes God giueth to the wicked. And why? for hee ſeeth them to bee vtterlie reprobate and giuen vp to damnation: and therefore hee muſt ſtub them vp for euer. Alſo hee ſayth likewiſe that euerie tree which is not planted by the heauenly father, ſhall be plucked vp by the roote. But wee ſhall ſee many, who for a time will make faire countenance, and it will ſeeme that they bee euen of thoſe trees whiche God hath ſet in his garden, and in his own poſſeſsion: for there are hipocrits mingled with the faithfull. They would faine be of that ſort that is moſt aduaunced in the Church. But what for that? they be not planted to haue any good and ſure roote: and therefore in the end God muſt ſtub them vp. As much is to bee ſayde of the vine, namely that oure Lorde Ieſus Chriſte is the ſtocke of the vine, and wee the braunches that were graffed therin. If we bring forth good fruite: the father manureth vs, and we feele that hee hath his hande alwayes vpon vs, to make his graces auailable, and to multiplie them. But if wee beare euill fruite, or if we be altogether fruitleſſe, ſo as God may make this complaint which he maketh by his Prophet, My vine, what haue I done to thee that thou beareſt me nothing but bitterneſſe? I haue looked for ſome ſweetneſſe at thy hand, & it ſeemeth that thou wouldeſt choke thy maſter: VVhat ſhall I then doe, but plucke thee vp? this ought to make [Page] our haire ſtand vp vpon our heads, for (as I ſayd) we are as good as quyte ſtubbed vp. And in deede all the afflictions that lyght vpon the diſpyſers of God, and vpon ſuch as are paſt mending, are as many ſtubbings vp. True it is that they wither not at the firſte blowe: for if God puniſhe a wicked man, hee will yet giue him leyſure to bethinke himſelfe and too come home agayne: neuertheleſſe, the enemies of God can not feele anye one chaſtizement in the worlde, but God beginneth alreadie to ſtub them vp, and the ſame tendeth too their finall deſtruction. And 10 wherefore? [Bycauſe] they bee ſo farre off from amending at Gods ſcourging, that they rather repayre and ſharpen themſelues againſt him. And heerein it is to bee ſeene, that theyr naughtineſſe is vnrecouerable. And ſo let vs marke, that as ofte as God lifteth vp his hande againſte the wicked, it is alreadie as it were a ſtubbing of them vp. But as for vs that are adopted too bee his children, (yea verely if wee haue receyued that grace without diſsimulation) let vs marke that if God ſcourge vs in this worlde, it is not to make our ſtate the worſe. Therefore 20 it doth no harme, but rather wee bee renued [by it] and wee feele what a care God hath of vs. Thus yee ſee an ineſtimable comfort to the children of God: And therewithall wee ſee alſo what neede we haue to flee therevnto for ſuccour. VVhy? It is pitie to ſee, to bowe many calamities oure life is ſubiecte. Dayly it ſeemeth that God would plucke vs vp, and that wee ſhould periſhe. This is generall to all men, but yet the faithfull are more afflicted than the other. And heere yee ſee why Saint Paule ſayth, that if our hope bee but onely in this worlde, ſo as it reſteth 30 heere beneath: then are wee the wretcheddeſt creatures, and the vnbeleeuers haue a better time than woe, and their ſtate is farre happier. For as much then as it ſeemeth that wee ſhould bee plucked vp euerie day, and that wee ſhould bee ſo much afflicted: what ſhould become of vs, if wee had not the comforte that is ſet downe heere? But in verie deede (to ſpeake properly) wee bee not plucked vp, when God beateth vs with his roddes to humble vs: but it ſemeth ſo to our vnderſtanding, ſpecially when wee bee preſſed with miſeries. For if God ſende vs anye 40 meane affliction, ſuch as may happen vnto vs euery daye, as ſome ſickneſſe, or ſome wrong, or ſome loſſe of goods, or ſome other affliction: this is no plucking of vs vp, I meane as oure affections take it too bee: but it is as if a man ſhoulde ſhred off diuers of the boughes of a tree, when hee ſees there is too many of them. And well maye a man cut off the one halfe of a tree, and yet ſhall it continue ſtill howe ſo euer the worlde goe, and afterwarde ſproute out newe braunches. Euen ſo is it with vs, when God vſeth ſome meane corrections, and falleth not too 50 extreme rigoure. But if God liſt to trie vs to the vttermoſte, (as it may come to paſſe that we ſhall bee brought euen to the graue, and to our ſeeming there ſhall not bee lefte one onely ſparke of life more,) ſo that the faithfull are in a pecke of troubles when the hande of God lifteth vp it ſelfe againſt them: and they looke about them here and there, and finde no way to get out of their afflictions: but the miſchiefe purſueth them, and it ſeemeth that God is full bente neuer to giue them any releaſe more: when the afflictions are ſo great and exceſsiue, (yee ſee what is 60 meant by plucking vp or by ſtubbing vp) what is to be done then? As ofte as God chaſtizeth vs after what maner ſo euer it bee, let vs not bee aſtonied though the correction ſeeme greeuous to vs in reſpecte of our owne nature. And why ſo? For our deſire is to continue ſtill, and that oure ſtate ſhould not bee diminiſhed. Thus yee ſee what wee couet. Bnt if God cut off any braunch from vs, there muſt needes be ſome gaineſtriuing and ſome gayneſaying: yea verely in oure naturall vnderſtanding. But yet neuertheleſſe, let vs looke that wee take heart, when the affliction greeueth vs, and let vs enter into the account that is ſet downe heere. Yee ſee it is true that if a man cut off any part of a tree, hee abateth the beautie of it for one yere after: but yet it is certayne that when a good labourer, that will further his owne profite, and play the good huſbande, ſhreddeth a tree, hee meeneth not to make it to impaire, but that the tree ſhould thriue the better. Then ſith the cace ſtandeth ſo: let vs put ourſelues into Gods hand, and praye him too diſpoſe of vs: for hee knoweth howe hee may make vs to beare fruite. Therefore let vs ſuffer him to cut and ſhred off ſome boughes from vs, and let vs fyght againſt this natiue greefe, and againſt the ſorrowfulneſſe that wee conceiue at the firſt brunt. Let vs fyght (I ſay) againſt it, yea euen in ſuche wiſe as wee bee ſubdued to ſay, verie well, ſeeing it pleaſeth God to ſhred off ſome part of vs, hee knoweth wherefore hee doth it. But wee muſte paſſe yet further. For it is not ynoughe for vs to ſhewe our ſelues pacient in ſome ſmall or common aduerſitie. But if God bring vs too deathes doore, that is to ſaye, if hee vſe ſuche extremitie in chaſtizing of vs, as it may well ſeeme hee intendeth to deſtroye vs, and that when wee ſhall haue debated the matter off and on, we can not but condemne ourſelues and be vtterlye abaſhed: yet notwithſtanding wee muſt ſtill continue ſtedfaſt, as ſhall be ſayde hereafter: ſo that although God kill vs, yet muſt we truſt ſtill in him. For he is the Phiſition that can heale, not only our wounds, but alſo death it ſelf. And therfore it is ſayde in the Pſalme, Although I ſhould walke in the ſhadowe of death, ſo long as I ſee the ſheepehooke of my God, (that is to ſaye, ſo long as hee ſheweth himſelfe to bee my ſhepherde) I ſhall comforte my ſelfe therewith. Then let vs learne to fight againſt this temptation which prouoketh vs to deſpayre when God (to oure ſeeming) preſſeth vs out of meaſure, and when we are able to abide no more, yet let vs ſtand vp and ſay, are we plucked vp? And will not God plant vs againe? If a husbandman may remoue a tree from one place to an other, ſhall not God haue more power? Then let vs truſt in him, and let vs not doubt but that when it pleaſeth him to haue pitie vpon vs, wee ſhall be reſtored to better ſtate than wee were in afore. Yea verely, but the means thereof ſhall not be after mans fancie. Alſo it becommeth vs not to meaſure Gods grace and power after our reaſon: let vs not do him that wrong: but let vs aſſure ourſelues, that for all the power which hee hathe giuen to mortall men, there is no whit abated from himſelfe: but he hath much more and without compariſon, ſo as he can not be letted to ayde vs in our greateſt aduerſities. VVhen our calamities ſhall bee vtterly deadlye, then will hee reſtore vs agayne in ſuche wiſe, as wee ſhall haue whereof to reioyce in him. But nowe remayneth that this be applied to our owne vſe. As I haue touched afore, wee ſee what the ſtate of this preſent [Page] life is. Euery man ought to looke to himſelfe, there is not that man whiche can not skill to complayne, and whiche maketh not his moanes, or at leaſt wyſe whiche though hee vtter it not with his mouth, dothe not keepe it locked vp in ſorrowe, [ſo as hee ſayeth in him ſelfe,] Alas, ſuche an inconuenience is befalne mee, I am the worſe for that God hath diminiſhed mee ſo much. VVee can skill well ynoughe to bethinke vs of all theſe things, and the Diuell alſo will not miſſe too put them in oure heades, that wee myghte bee greeued and tormented, yea 10 euen too fret and fume againſte God. VVhat is too bee done then? Beholde heere the meane too beate backe ſuche temptations: that is to witte, too conſider that if God worke after ſuche a manner towardes his: all ſhall turne to theyr welfare, they ſhall make theyr profite euen with aduauntage, of that which ſeemed too tende too theyr deſtruction. And heere yee ſee why euen that kynd of temptation is ſet before vs, which at the firſt bluſh ſeemed moſt ſtraunge and griſlye: that is, when mention is made of plucking vp by the roote. For then ye ſee the tree 20 is dead, it is quite and cleane diſpatched. For wherein cō ſiſteth the life of the tree? In the roote. Then after that the earth is taken awaye from it, there is no more lyfe in it. So is it with vs: for if God take from vs that which belongeth to the preſent life: ye ſee wee bee plucked vp by the roote, there is no more hope of vs. And why? For we imagine that our life conſiſteth in the hauing of goodes, and in the hauing wherewith to ſuſteyne and cheriſh our ſelues. And yet wee do not as the trees. For a tree is contented with the hauing of ſo much roome as his roote is 30 able to occupie. But a man hath an inſatiable luſt: we bee gulfes, in ſo much that we thinke the whole worlde is not ynoughe to fynde vs. For ſuche as haue both fieldes, and houſes, and vineyardes, and other heritages, are afrayde ſtill that they ſhoulde wante earth. They that haue money in their purſe, are afrayde and in doubte, yea and are continuallye martyred with feare, leaſte GOD ſhould diſappoint them of their pray, and abate their portion. Seeing that then oure deſyres are reached out ſo farre off: we are not onely as the roote of a tree, but alſo 40 without ſtint or meaſure. And for proofe heereof, are we ſo ſobre as to hold ourſelues there where the holy ghoſt calleth vs? It were greatly too oure behoofe. So then lette vs marke well, that althoughe it ſeeme that oure life can not continue without the ordinarie means which God hath allotted to it: yet notwithſtanding he is able to ſend vs meanes wherethrough wee ſhall eſcape, and hee can giue vs them to day or too morrowe. True it is that a thing ſhall not ſeeme eaſie vnto vs: neuertheleſſe it is ynough that God can prouide for it, yea and that hee will 50 ſet it in ſuch order as we ſhall haue cauſe to magnifie his infinite power and wiſedome, for working in ſuche maner as is to vs incomprehenſible. Ye ſee (I ſay) how it ſtandeth vs in hand to practiſe this ſentence: that euery of vs, when he findeth himſelfe in ſuch perplexities, maye ſay, Alas what muſt become of me? I ſee my goodes are miniſhed, I ſee I am ſhut out from ſuch meanes as I had. And how? my trade is diminiſhed of this or that. VVell, God hath cut it off: but yet muſt I needes ſay, that that whiche hee hath cut off, was ſuperfluous to mee, it behooueth me to 60 profite my ſelfe thereby, I ſawe not that it behooued mee to pray vnto God, and nowe hee ſheweth me that it is ſo: for wee muſte alwayes conclude, that it is not withoute cauſe, that he ſo cutteth off the things which he knoweth to bee ſuperfluous in vs. But in the meane whyle, let vs prepare our ſelues to be plucked vp, for that is the chiefe poynt. There are many that can awaye with meane afflictions: and if God diminiſh them, they ſhew themſelues conſtante, in ſo muche as a manne ſhall ſee there was no outrageouſe vaine glorie in them, they had no ouervnruly couetouſneſſe in them, they take that whiche is lefte, and holde themſelues contented with it, thanking God and keeping them ſelues quiet. But if they bee pinched ſomewhat more neere the quicke, ſpecially ſo as it ſeeme that God is mynded too make cleane riddance of them: then ſhall yee fynde them vtterly out of their wittes. And why? Bycauſe they are not prepared as they ought to be, to indure the battell that is ſpoken of heere: that is too witte, to bee vtterlie plucked vp. Then is it not ynoughe for vs to ſuffer God to cut off the boughes and to ſhred off the braunches and twigges which he knoweth to bee ſuperfluous in vs, but alſo to plucke vs vp by the rootes. For he hath that authoritie ouer vs, and wee ſhall gayne nothing by reſiſting him. But yet neuertheleſſe it is too our great profite, that wee ſhould hope that hee will plant vs agayne. And why? For by that meane we giue roome to his mercie. And on the contrarie, we withſtande Gods grace ſo as hee voutſafeth not too ſet vs vp againe, when hee ſees that his ſcourging of vs makes vs to thinke oure ſelues vtterlie forlorne, and paſt recouerie of anye freſheneſſe agayne. It is all one as if wee ſhould cut off Gods hande, too ſay that hee planteth vs not agayne. True it is that his power ſhall not bee leſſened throughe our vnbeleefe: but we be not worthy to feele and to enioy ſo great a benefite. Ye ſee then whereto we muſt come: that is to witte, euery of vs muſt diſpoſe him ſelfe to bee plucked vp by the roote: that is too ſay, if God ſmyte vs in parte, and afterward it pleaſe him to ſmite vs in the whole, both in our perſons, and in our wiues, and in our children, and in our honoure, and in all that euer we haue, in ſuch wiſe as we become (as yee would ſay) wretched darkneſſe, ſo as wee haue not ſo much as one ſparke of life: Yet neuertheleſſe wee muſt abyde it quietly. Beholde a thing that ſurmounteth all worldly power. I confeſſe, and there is no doubt, but menne inforce themſelues therevnto of their owne accorde. But wee muſt deſire God to worke in vs, to the intent hee maye in ſuch wiſe diſpoſe of oure life, as we may be ready both to liue and dye at his pleaſure. Therefore we muſt pray him to giue vs ſuch manner of ſtrength: & then no doubt but the thing that is written here ſhall bee fulfilled. For God meant not to diſappoint vs of our hope, when he likened vs to trees that are planted, and afterward taken vp, and in the ende planted again in a better place. Howbeit it is true that wee ſhall not alwayes be planted againe, as in reſpect of this worlde. It may well bee that wee ſhall continue plucked vp, yea and that it ſhal ſeeme, that God hath euen caſt vs away. And if we will iudge by our ſtate, we may ſay, farewell my good dayes, for if God were mynded to haue pitie vpon mee, hee woulde not haue lingered and dryuen off ſo long time: for ſo much as I ſee hee letteth me rotte here in my miſerie, it is a token that we will neuer ſet me vp agayne. [Page] Lo what wee may ſay. Neuertheleſſe, let vs call to mynd, that God meaneth to trie our faythe by holding vs in the hope of the heuenly life, which is hidden from vs as now. For although God bliſſe his ſeruants, and giue them ſome proſperitie in this worlde: it is not to bee ſayde that their laſt ſtate is not better for them, for his planting of vs in his Churche, is too the intente wee ſhoulde liue in his kingdome euerlaſtingly without ende. Nowe then, what is oure true reſurrection and renewment? Euen that God ſhould reſerue vs and ſet vs in his kingdome: that when 10 hee hath made vs to wayfare through this worlde, and to paſſe through fire and water and all other afflictions: wee may in the ende be exempted from all the miſeries of this world, and be made partakers of his life and glorie. And ſo let vs beare in mynd howe Saint Paule ſayth vnto vs, that our life is hiddē in Ieſus Chriſt, and that we ſhal notſee the true and perfecte manifeſtation of it, vntill our Lord Ieſus come from heauen. To bee ſhort, let vs marke one other ſimilitude which wee ought to bee well acquainted with. Truely in winter time the trees ſeeme to be deade,20 we ſee howe the raine doth as it were rotte them, they are ſo ſwolne that they bee readie to burſt, and thus yee ſee well one kynde of rottenneſſe: Afterwarde commeth the froſt, as it were to ſeare them, and to drie them vp. VVee ſee all theſe things, and we ſee not ſo much as one floure: and this is a cutting vs off. Beholde heere a kynd of death, which laſteth not for a daye or twayne, but for foure or fine moneths. Neuertheleſſe although the life of the trees be vnſeene: yet is their ſap in their roote, and in the hart of the wood. Euen ſo is it with vs, that our life alſo is hidden,30 howe be it not in our ſelues. For that were a poore kind of hiding. There ſhould need no great froſt to ſterue it vp, nor great wet to marre it. For we carrie fire and froſt ynough in our ſelues to conſume it. But our life is hidden in God, hee is the keeper of it and wee knowe that Ieſus Chriſt is the partie from out of whome wee drawe all our life. So then let vs content our ſelues with the ſayde headdineſſe. True it is that if a man take vp a tree and purpoſe to ſet it againe, hee had neede to make haſt. For if a tree tarrie anye long time aboue the grounde, it will neuer 40 take roote any more, though it bee planted newe againe. But God hathe an other manner of power, than the laborers of the earth haue. Neuertheleſſe wee ſee ſometimes that men are cunning, and can well keepe a tree aliue for a time. They will laye it in a ſhadie place, where nother wynde nor ſunne ſhall come at it to drye it, ſo as the ſappe ſhall alwayes bee kepte cloſe in it: men will fynde ſome meanes or other, and although they cannot ſaue the liues of trees for euer, yet will they helpe them in ſome ſorte. And let not vs thinke that when God liſteth to keepe vs 50 vnplanted a long time, hee can not for all that preſerue vs, yea euen in ſuch wiſe as it ſhall not be hard for him to make vs take roote newe againe when ſo euer it pleaſeth him. Yee ſee then what wee haue to beare in mynde. And it is the thing wherein euery one of vs muſt exerciſe himſelfe, and giue his whole mynde to it, that we may profite our ſelues by the ſimilitude that is ſpoken of heere. And for to conclude with, and to confirme this matter, it behoueth vs to marke well what is ſayd here: namely, That God will neuer lend his hand to the wicked, but contrariwiſe:60 will put the enemies of good men to ſhame, and haue pitie of th▪ good men continually. Verely if wee ſhould put God to his ſtint, to ſay that (in reſpect of this preſent life) hee ſhould behaue himſelfe in ſuch ſorte towardes vs, as wee ſhould alwayes bee bliſſed at his hande, and continue alwayes in proſperitie: this doctrine were falſe. And alſo we haue recordes ynowe in the Scripture, that God will not hold any ſuch rule here, as that they whoſe father and ſauiour he is, ſhould liue at their eaſe and reſt: and in verie deede, it were not expedient for vs. As for example, if in theſe days the good men were handled gentlie at Gods hande, and had all things at their wiſh and deſire, and that the wicked were puniſhed roughly: where were the hoping for the latter daye? wee ſhould fall ſo ſound aſleepe in that cace, as nothing ſhould▪ be more needefull, than that our Lord Ieſus Chriſt ſhould appeate to iudge the world. And why ſo? Gods iudgementes ſhould bee altogither apparaunt, and there ſhould be none other hope of ſaluation. VVee ſee then that although God ſuffer things to bee confuſed in this worlde, ſo as good folke are tormented to the vttermoſte, and wicked folke aduaunced in triumphe: yet wee bee ſo drouzie and ſo dulheaded, as wee can not bee moued to come vnto God, and to conſider what he ſayth to vs: namely that our life is hidden as yet, and that wee muſte tarrie till it bee reuealed by the comming of Ieſus Chriſt. VVee can not attaine to this conſideration by no meanes, no not although God prouoke vs and drawe vs to it as it were by force. VVhat would we do then, if God diſpoſed mannes life in ſuch wiſe as all were well ordered there, and no man indured anye aduerſitie, but that men might ſay, Behold how God aydeth the good, therewithall ſhewing himſelfe an enemie to the bad, and that he can not beare with them nor ſuffer them. It is certayne that wee would make our heauen heere, and wee would conclude, that it were a fondneſſe to waite for the comming of Chriſt, and that it were not to bee looked for. So then wee ſee it is not for our profite, that God ſhould as nowe vphold vs after an ordinarie and vnpartiall maner, to ſhew himſelfe fauourable to the faithfull, and to puniſhe the naughtipacks: but rather that he ſhould ſeeme to diſſemble for a time, when the wicked ouerſhoote themſelues, working him diſpleaſure, and nothing elſe but mocking him. VVell: it ſeemeth that God is a ſleepe, or rather that hee is not able too repreſſe them: the wycked muſte ruffle it oute, and haue the better hande for the tyme. And on the contrarie, when the good are troubled and tormented, God muſte not ſuccoure them: they muſte ſyghe after him, and crye vpon him: and all this ſeemes to bee in vayne: for if they were heard, the effecte would ſhewe it. It is good therefore that things ſhould goe ſo. And why? If there were none other reaſon than I haue alledged alreadie, were it not inough? And here we muſt alſo rehearſe other texts of Scripture: as when it is ſayd that our faythe is muche more precious than corruptible metalles: ſo that if golde and ſyluer muſte paſſe through the fyre too bee fyned from their droſſe: oure fayth muſte alſo bee tryed ſo muche the more thorrowlye, as it is more precious before God. And howe ſhall this be done? by afflictions. Marke then what wee haue to note, that we may fare the better for this texte: which is that, God lendeth his hande to the wicked, fauouring them and ſhewing him ſelfe too bee their friende: and [Page] that on the contrarie, hee will not ſhewe his loue towards the faithfull, at the firſt, but ſuffereth them to languiſhe in ſuche wiſe, as they bee trampled vnder foote, and there is no likelyhoode that euer they ſhould bee ſet vp againe. God then maye well doe all theſe thinges: and yet in the meane whyle he ceaſſeth not to fulfill that which is conteyned heere, that is to witte, that hee reacheth not his hande vnto the wicked. And why? For all the goodes whiche they haue, and all that euer they delight in, or glorye of, muſt euery whit of it turne to their 10 confuſion. But wee perceyue not this, excepte wee gyue eare to that whiche is ſpoken too vs in the holie Scripture. VVhen we ſhall haue harkened to heare what God vttereth: then will hee giue vs eyes to behold that which is hidden from vs. How is that? Behold, our Sauioure Ieſus Chriſte cryeth, wo bee to you that laugh nowe, for yee ſhall weepe. VVo bee to them that ruffle it out, for they muſt likewyſe bee tormented: ſo that they ſhall pay very deere for all their ioyes. Lo how the Scripture auoucheth it: and it behoueth vs to receyue that which is ſpoken 20 there, and to be throughly reſolued of it. And when wee haue doone God the honour too giue credite to his worde: then will hee make vs to vnderſtande that which other men perceyue not: namely that in the middes of the greateſt aduerſitie and heauineſſe that can betide vs, we haue ſtill cauſe to laugh: that is to ſay, to comfort and cheere our ſelues, bycauſe we haue an eye to the happie ende which God promiſeth, notwithſtanding that the ſame can not bee perceyued by our earthly eyes and vnderſtanding. Neuertheleſſe it is certayne that God fauoureth 30 not the wicked. And why? Bycauſe that althoughe they haue neuer ſo muche proſperitie, and although they flouriſh neuer ſo much to outward appearance: yet is all of it turned to their ruine and confuſion. And contrariwiſe, though the faithfull be ſcourged and tormented many wayes: yet notwithſtanding for as muche as they bee vphild by the hande of God▪ they neuer miſcarie, and all turneth to their welfare and profit. And herein we ſee that thing accompliſhed, which is conteyned heere. To bee ſhort, we ſee what we haue to marke vpon this texte. So then let vs learne, not to put our truſt in this worlde, nor in any of the inferiour meanes heere belowe. But let vs leane vnto God, ſeeing that hee hath giuen vs our Lorde Ieſus Chriſt, to the end that being graffed in him, we may drayne ſuch ſtrength and ſap from him, that although our life bee hidden, ſo as wee bee euen as it were in death: we may not ceaſſe to continue ſtill, and to be maynteined in good and ſure ſtate, wayting till this good God haue deliuered vs out of all worldly miſeries, and oute of all the troubles which wee bee fayne to ſuffer heere, vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchaſed by the precious bloud of our Lord Ieſus Chriſt.

And nowe let vs fall flat before the preſence of oure good God, with acknowledgement of our faultes, praying him to make vs perceiue them better than wee haue done, and that therewithall wee maye haue oure recourſe vnto him, knowing howe it is he onely that can amend vs and all our euill affections: and therefore that it maye pleaſe him too drawe vs backe in ſuche wiſe, that forſaking our ſelues and all that is in this worlde wee maye laboure for the heauenly life, vntill ſuche time as hauing ouercome all the aduerſitie of this preſent life, and beeing come to the ende of all the battels wherewyth wee are aſſayled, we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye ſpirite. That it may pleaſe him to graunt this grace not only to vs, but alſo to all people and nations of the earth, &c.

9

The .xxxiij. Sermon, which is the first vpon the ninth Chapter.

IOb anſvvered and ſayd.

2 Of a truth I knovv that man ſhall not bee iuſtified to Godvvard.

3 If he vvould diſpute vvith him, he ſhould not anſvvere him one poynt of a thouſand.

4 He is vviſe of hart, and mightie in ſtrength. And vvho is he that ſhall ſet him ſelfe againſt him and haue peace?

5 Hee remoueth the mountaynes, and they feele not vvhen hee ouerthrovveth them in hys vvrath.

6 He remoueth the earth out of hir place, and the pillers thereof do quake.

ALthough men bee enforced to confeſſe that God is righteous, and that there is no fault to be founde in him: Yet notwithſtanding,50 their paſsions are ſo outrageous, that if any of them be afflicted, a man ſhal heare thoſe that are ſo ſmitten, not onely grudge againſte God, but alſo blaſpheme him with full mouthe. And yet for all that, their torment is neuer the leſſe: but it ſeemeth too them that they reuenge them ſelues after a ſorte when they can ſo rayle againſt him with whome they haue to doe. So muche the more therefore behooueth it vs to bethinke vs of Gods righteouſneſſe a great whyle aforehand, to the ende that 60 when he ſcourgeth vs, we may alwayes abyde in the lowlineſſe to knowe him as he is, that is to witte, that hee is ryghteouſe and vnblameable. Neuertheleſſe the whole matter conſiſteth not onely in confeſsing generally that God is ryghteouſe: for wee haue ſeene heeretofore, how Baldad mainteining the ſayd cace that God is rightuous, wreſted it after an euill faſhion, in ſtaying vppon thys poynte, namely that God puniſheth men according too their deſert. But (as wee haue ſeene alreadie) that rule holdeth not continually alike. God doth ſomtimes ſpare the wicked, and beare with them: and ſometimes hee chaſtizeth thoſe whome hee loueth, and handeleth them much more rigorouſly than thoſe that are vtterly paſt amendment. Then, if wee will deeme that God chaſtizeth euery man according too his deſertes: what ſhall become [Page] of it? when men couet to maynteine his rightuouſneſſe by that meanes they take a wrong way. Yee ſee then here is a fault: for when men will take vpon them to meaſure Gods iuſtice, and to ſay, hee puniſheth no man but for his ſinnes, yea and looke in what manner and quantitie euerye one hath offended, thereafter muſte God paye him home in this worlde: then do they not take Gods iuſtice as they ought to doe. In this reſpecte, Iob treateth nowe muche better of the manner of Gods iuſtice and howe it [...]s to be knowne, than Baldad hath done. That is to wit,10 without hauing reſpecte to one ſinne or other, but onely taking menne as they bee from their moothers wombe, yet notwithſtanding the whole worlde muſte needes bee condemned afore God: and it is apparant that althoughe the afflictions ſeeme roughe, yet notwithſtanding God can not be reproued. Then let vs marke well, that they be two diuers maners of ſpeeche to ſaye, God is rightuous, for he puniſheth men according to their deſerte, and too ſay, God is rightuous, for how ſo euer hee handleth men, yet muſt wee alwayes keepe oure mouthes ſhet and not 20 grudge againſt him bycauſe wee can not gaine any thing thereby. If wee ſee a wicked man puniſhed at Gods hand, (as I haue touched afore:) then is it Gods meaning that men ſhould knowe the particular iudgement which hee executeth, to the ende that men ſhould bee warned by it. And the holie Scripture ſpeaketh after the ſame manner. VVee ſee that God puniſheth whoredomes, cruelties, periuries, blaſphemies, and ſuche other like thinges. Yea verelie, eyther vpon mens perſons, or elſe vpon countries or vppon ſome place that ſhall haue bene giuen too 30 ſome crime. VVhen God layeth his hande vpon ſuche, therein hee ſheweth a mirrour to inſtructe vs, according as S. Paule ſpeaketh when hee ſayeth, that God puniſheth the ſinners to the intent that euery man ſhoulde beware. For when hee puniſheth rebellions againſt his worde: it is to make vs walke in feare. VVhen hee puniſheth wicked luſtes, it is to holde vs in awe. VVhen hee puniſheth whoredomes, it is too the ende that wee ſhoulde walke in all cleanlineſſe bothe of bodie and ſoule. Thus yee ſee then howe it is Gods will, that menne ſhould behold and 40 conſider his iudgements, ſpecially, when they bee manyfeſt. A man may well ſaye ſometimes that God is righteous. And why? for hee hath puniſhed ſuche a one, yea euen bycauſe hee was a man of a wicked and diſſolute life. Hee hath executed his vengeance vpon ſuch a countrie. And why? for it was full of all filthyneſſe and vncleanneſſe. VVee may well ſpeake after this maner, and ſo ought wee to doe: howe bee it not alwayes. For (as I haue ſayde alreadie) hee holdeth not on all by one rule. VVhat is to bee done then? VVee muſt come vp higher,50 [and ſaye] that God is alwayes righteous howe ſo euer hee handle men. And this is a poynte well worthie to bee noted: for in theſe dayes wee ſhall ſee ſome beaſtes, who notwithſtanding will weene themſelues to bee clearkly fellowes, when they ſhall haue maynteined Gods iuſtice by their owne reaſon and phantaſticall wit. They would that God ſhould bee eſteemed righteous. And why? for handling euerie man according to their deſertes, as I touched afore. And too bring this too paſſe, they are fayne to graunt me a free will, and Gods election muſt be ouerthrowne 60 and brought too naught. For to ſaye that God choſeth whome hee liſteth, and calleth them to ſaluation through his owne free goodneſſe, and that hee forſaketh the reſidue: they thinke it verie ſtraunge to bee ſpoken, bycauſe they can not comprehende the reaſon of it. And heere yee ſee why theſe rogues that counterfaite to bee great clearkes, ouerturne the foundacions of our fayth to proue Gods rightuouſneſſe euen after their owne fanſie. And why is that? By cauſe they can not mount ſo hygh as too knowe that God is rightuous in compariſon of men, whatſoeuer they be. True it is that it ſtādeth vs in hād to beware of another extremitie which is faultie. For we ſhal ſee ſome of as ſlaunderous conuerſation as may be: who if they perceiue their leudneſſe to be diſcouered [fall by and by to ſaying] As for me, I am an honeſt man, (yea to the worldward) I confeſſe euery man is a ſinner to Godward: and ſo will he ſhroude himſelfe vnder the common cloake. Looke vpon a whorehunter that hathe haunted the ſtewes halfe a ſcore yeares: Looke vpon a blaſphemer that ceaſſeth not to rayle at God and to ſpyte hym: Looke vpon a villaine that deſpiſeth God and all religion. Looke vpon an vnthrifte or an vnconſcionable perſon that ſeeketh nought elſe but to be catching withoute faithfulneſſe or honeſt dealing: and ſuch dogges will ſay it is true that they be ſinners before God, for no manne is righteous. They goe no further with their faultes but ſo, which are ſo hideous as maye bee, but ſhrowde themſelues vnder the cloake of naturall infirmitie, ſaying that there is no manne that can bee equall with God. They thinke they haue doone verie muche in yeelding ſuche a confeſsion. But I haue ſhewed alreadie that it behooueth vs to haue both theſe two points. The one is, that we muſt acknowledge god to be rightuous in reſpect of the whole worlde, and that men muſte not pleade nor diſpute wyth him, whoſoeuer they be, or what ſo euer they be able to alledge: but muſt bee abaſhed both great and ſmall. Lo here one ſpeciall poynt. The other is, that ech man ſhould haue an eye particularly to himſelfe, and that euery man ſhould be ſorie for his faults, and abhorre them, and condemne them: and that heerevpon we ſhould alſo conſider the vengeance and puniſhmentes whiche God ſendeth vpon ſinnes, to the ende we ſhould learne to fare the better thereby. If we be beaten with his roddes, let euerie of vs ſaye, it is good right, I haue well deſerued it. If God teach vs at other mens coſte, ſo as hee chaſtizeth other men before our eyes: let the ſame touch vs, and let vs applie ſuch examples to our owne inſtruction, to the intent to preuent the matter, that God bee not compelled to fall vpon vs bycauſe wee haue not profyted by the chaſtizementes which hee hath ſhewed vs in the perſon of others. Thus yee ſee the two poyntes which wee haue to marke and to put in vre. Now let vs come to the laying forth of that which is ſayd here by Iob. I know for a truth (ſaith he) that man ſhall not be iuſtifyed with God. So it is ſet downe: but this word with importeth as much as to Godward. And it is a doctrin of great weight if a man know it wel. VVhat is the cauſe that men iuſtifye themſelues ſo boldly, that is to ſay, that they preſume ſo muche of themſelues, that they ſet ſo much ſtore by themſelues, and that they bee ſo full of pryde? VVhat elſe is the cauſe of it, but only their ſtaying here belowe, that euery man compareth himſelfe with his neyghbour? Yee ſee then wherevnto we runne. [Page] And yee ſee alſo why Saint Paule ſendeth vs to the great iudge, ſaying that euerie man ſhall beare his owne burthen. As if he had ſayde, my friendes, men beguile themſelues when they make ſuche compariſons as theſe: VVhat? I ſee other men liue no better than my ſelfe, and if I haue faultes in me, ſo haue other men in them too. Ye ſee then what is the cauſe that men condemne not themſelues as they ought to doe, but rather ſooth themſelues in iuſtifying their owne cace. But heere it is expreſſely ſayde that man ſhall not be iuſtifyed with God. VVhat 10 muſt wee then doe? as ofte as any man ſpeaketh to vs of our ſinnes and laieth them afore vs, let vs learne to know that we muſt not hold oure eyes here belowe, but looke vp to the iudgement ſeat of our Lord Ieſus Chriſt, where we haue our accounte to make: we muſte knowe the incomprehenſible maieſtie of God. Therefore lette euerie man thinke thereof, and then ſhall all of vs bee wakened, to withdrawe oure ſelues out of our follies and wee ſhall haue no moe of theſe vaine imaginacions and dotages that haue bin wont to rocke ſinners aſleepe. Had this bin 20 obſerued: there ſhoulde bee none of the debates that are nowe adayes in chriſtendome aboute the rightuouſneſſe of fayth. The Papiſtes can not be perſuaded of this that we ſay, namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Ieſus Chriſte. And why? what ſhall become of the merites (ſay they) and of the good workes wherein the ſaluation of menne conſiſteth? And why do the Papiſtes ſtande ſo vpon their merites, and why are they ſo beſotted with them, but bycauſe they looke not vp to God? They diſpute in theyr 30 ſchooles, whether good workes deſerue recompence and wages, as well as euill workes deſerue puniſhment: for they be things flat contrarie. If mens ſinnes deſerue to be puniſhed, then muſt there alſo be ſome rewarde for vertues: for otherwiſe Gods iuſtice ſhoulde not bee indifferent: yea to our ſeeming, and ſo might men diſpute vpon a ſhadowe. But yee ſee that the Papiſtes fall aſleepe vpon this diſputation, and yet in the meane whyle God ceaſſeth not on this behalfe, to play the iudge, not in iudging according too their lawes, but in behauing himſelfe 40 according too his owne maieſtie: that is to witte, in finding out that thing in men which wee can not perceyue. But if our vertues were godly in deede, that is too ſaye ſuche as might goe for payment before God: that were ſomewhat. But what? when we ſhall haue priſed them to the vttermoſt, they ſhall be but ſmoke: If they come before God, all this muſt be layde downe. Then let vs remember well how it is ſayde heere, that man ſhall not be found rightuous to God warde. And to the intente wee may take warning heereby: as ofte as any man ſpeakes to 50 vs of our ſinnes, we muſt not reſt here bylowe, but rather euery one of vs muſt ſummon himſelfe before God, that wee may knowe what maner of Iudge hee is. For ſo ſoone as we take vpon vs to pleade againſt him, we muſt needes be confounded, & as it were ouerwhelmed. And Iob addeth immediatly. That if a man would diſpute with God, hee ſhould not anſwere to one point of a thouſande. True it is that this may well bee verefyed of God: for wee may pleade faire, and tell a long tale, whereas ther ſhall be a thouſand pointes that God will not once voutſafe to open his lips 60 to reply vnto. And that is verie true: For all the coloure that we ſhall pretend to iuſtifie our ſelues, may wel beare ſome countenaunce afore men, bycauſe they ſee not ſo cleerely as were requiſite: but when we come vnto God, all of it vaniſheth away to nothing. Let vs not thinke then that God is amazed at oure long and great babbling: for when we ſhal haue caſt our skum, and whē it ſhal come to the point of excuſing our ſelues, and to giue credit to our vertues: peraduenture it will ſeeme that God oughte to yeelde vnto vs, Yea: but in the meane whyle he doth nothing but laughe and mocke at all the vayne bragges that menne can alledge: For all is nothing worth. Thus yee ſee a good and holie ſentence: whiche is, that if wee alledge a thouſand articles, God wil not anſwere ſo much as one of them. VVhat is the reaſon? It is bycauſe it is nother heere nor there in his ſighte. It may well be made account of before men: But what for that? God will not bee moued with it awhit. Neuertheleſſe the naturall meaof this place is, that when we be come vnto God (that is to wit in way of incountering againſt him) we ſhall be ſo cō bred, as we ſhal not be able to anſwer one only article of a thouſand that he ſhal alledge againſt vs. Surely wee be ſo haſtie, that we will needes fight with God, before we can draw our ſword as they ſay. And we ſee it is ſo. I pray you wil we not more ſtreine curteſie to aduenture vpō a mortall man or vpon a creature that is nothing, than vpon the liuing God? If wee intend to make defiance to any man, we will forecaſt thus: Is he able to make his parte good? howe may we compaſſe our intent? This may turne vs to trouble or diſpleaſure. VVhen wee ſhall enter into dealings againſt men, wee will make many diſcourſes: but if wee bee mynded to ruſh againſt God, wee will ſtep to it bluntly. VVee ſee then heereby what rage, (yea euen diueliſhe rage) there is in men to matche themſelues ſo againſt God. But when we come to the puſh, we ſhall fynd by experience what it is to iuſtle againſte him, and that it is no dalying with ſuch a Prince. Thus yee ſee what Iob ſheweth here. For firſt hee ſetteth downe mennes boldneſſe at it may be perceyued: and afterward on the contrarie part, he ſetteth downe the comberance wherin they be when God maketh them to feele that he is rightuous and confoundeth them. Then lette vs marke well that men are deſyrous to pleade and diſpute with God as wee ſee, and yet notwithſtanding, that when they be once entred into the chalendge, they muſt needs be ouerthrown, and God will make them feele that they muſt bee confounded ſpyte of their teethe. This is a verie needefull thing. For I haue ſhewed alreadie, that the fooliſhe ouerweening wherewith men deceyue themſelues, proceedeth of this, namely that they regard not God, but make their diſcourſes thus: yea verelye, I am no woorſe than other men, and beſides that, if I haue vices, I haue vertues alſo too recompence them withall. The cauſe then why men do ſo ouerſleepe themſelues, is for that they knowe not what Gods Maieſtie is, nor haue any liuely feeling of it, to ſubmit themſelues therevnto. Sith the caſe ſtandeth ſo: let vs marke well how it is ſaid here, that men are deſyrous to ſtande pleading and diſputing againſte God. And why is that? For we be ſo blind, as we can not ſee to our ſelues to ſay, How now? Behold▪ God is able to ouerwhelme vs, and to thuſt vs downe to the bottomleſſe pit of hell, and yet ſhall we go ſet ourſelues againſt him? But [Page] wee neuer thinke of that: and therefore it is no maruell though we be ſo blynde. Howbeit let euerie man bethink himſelfe well, and he ſhall finde that that is the reaſon. If any man ſpeake to vs of pleading againſt God: nature it ſelfe teacheth vs that wee ought to abhorre it: I ſay euen the wickeddeſt of vs. VVe ſee of theſe Scoffers that haue nother conſcience nor feare of God, and yet notwythſtanding there remayneth ſome kynd of feeling ingrauen in them by nature, ſo as they bee abaſſhed and aſhamed when it is ſayde to them, wilte thou pleade againſt God?10 Neuertheleſſe euen they alſo that ſeeme to bee good and diſcreete men, will ſometimes fall into ſuche manner of talke, ſo as there is not that man whiche playeth not the horſe that is broken looſe, in making proteſtation againſt God. VVe ſee that euen the Prophets haue bene aſſayled with ſuch temptations. True it is that they haue reſiſted, as it behoued. But this kynde of conceite hath ſomewhat combered them, ſo as they haue bene ſorie nowe and then to ſee Gods iudgemente ſo ſtraunge to them, and that their owne reaſon hathe as good as caryed them awaye.20 Seeing then that wee bee ſo inclyned to pleade againſte God, ſo much the better ought this doctrine to be printed in our remembrance, that wee may bee reſtreined at ſuche times as wee bee tempted in that wiſe to reaſon againſte God, aſſuring oure ſelues, that wee can gayne nothing by ought that we can do. And if we be warned heereof, wee ſhall not bee ſo greatly offended, though wee ſee many leape after that ſort out of their boundes. For this ſtumblingblocke troubleth the weake. VVee would faine that euery man confeſſed God to bee rightuous, and that his 30 mercie filleth the whole world, and that we ought to glorifie him for the ſame. But when it hapneth that wicked men rayle at God, and other ſome blaſpheme him: and men dare not open their mouthe to reproue and rebuke them, in ſo much that they haue full ſcope, and triumph to the worldward: when this is ſeene, the weake are greeued, and it ſeemeth to them that the mightie power and rightuouſneſſe of God are defaced therby, and ſo they can not yeld him the glory that belongeth to him. But we ſee how it is as it were a naturall thing in man to pleade after that 40 maner againſt God: and although it be a monſtrous thing and ſuch a one as we ought to abhor exceedingly: yet is it an ordinarie vice. Sith the caſe ſtandeth ſo: let vs not bee ouer muche diſquieted, when it hapneth. Thus yee ſee what wee haue to beare in mind. And it behoueth vs too marke well what is added here for the ſecond poynt: that is to wit, that if God charge vs with a thouſande articles, we be not able ſcarſly to anſwere one. Here we be admoniſhed, that when we haue ſerched out oure vices to the vttermoſte, that wee ſhall not come to the knowledge 50 of the hundreth parte, no nor to ſo much as one of euerie thouſand. True it is that if men examine themſelues well without hypocriſie: they muſte needes finde themſelues wrapped in ſo many euilles, as they may bee aſhamed of themſelues, and vtterly diſmayed, ſpecially wee. For thoughe a man picke out them that bee the holyeſt, yet muſte they raunge them ſelues in one ranke with Dauid, who hathe confeſſed that no man can attayne to the true knowledge of his ſinnes. Nowe if the holieſt and ſuche as ſeeme Angells, are altogither confounded in their ſinnes,60 bycauſe the number of them is infinite: I pray you what is to bee ſayde of the common ſort? For wee muſt neuer take our ſelues to haue profited ſo much, but that wee be ſtill farre behynde them that I ſpeake of. So then, if men examine their liues throughly, they ſhall find ſuch a bottomleſſe gulf of ſinnes, as they ſhall be vtterly diſmayed. But is this all? we attayne not yet the knowledge of the hundreth part, in ſuch ſort as were requiſite. And why ſo? Ye ſee that Dauid, who entred his faults, cryed out, who is he that knoweth his owne ſinnes? Hee confeſſeth then that he knew exceeding much: and afterward he addeth, Lord clenze me from my ſecrete ſinnes. And why ſayeth he ſo? How calleth he them ſecret ſinnes? for it behoueth vs to knowe our ſinnes, or elſe we can not confeſſe them to be ſinnes. The anſwer is, that Dauid wiſt wel that God ſeeth more cleerely than wee doe. And ſo ſeeing our own conſcience vpbraydeth vs, what ſhall we ſay to the iudgement of God? Ye ſee then the order that we haue to kepe: that is too wit, that euery of vs enter into himſelfe, and ſearch out his owne vices throughly, ſo farre as hee can come to the knowledge of them. And haue we ſifted thē out? well, behold our conſcience is our iudge: and what maner iudge is it? True it is, a iudge that is greatly to bee feared, but dothe not God ſee farre more cleerer than a mortall man? My conſcience accuſeth mee of a thouſand ſinnes: and if God enter into reckening with mee, ſhall hee not find many mo? So then it ſtandeth vs in hand to wey well what is ſayde heere: that is to witte, that of a thouſand poyntes we can hard and ſcarſly anſwere vnto one: and that when wee ſhall haue eſpyed one faulte by our ſelues, God paſſeth farre further, for he ſeeth the ſins that we be not priuie to. Nowe then folowing that which is ſayd here, let vs lerne to bethink vs of our faults in ſuch wiſe as wee may be fully reſolued in our ſelues, that God contenteth not himſelf with that which commeth to our owne knowledge, but will iudge according to that which he himſelfe ſeeth and knoweth, and not according to that which we can finde, for we will leape ouer the quicke coles as it is ſayde in the prouerbe: but God plungeth vs in them ouer head and eares. It is he to whome it belongeth too ſearch the heart, as the Scripture attributeth vntoo him. And beſides this, wee diſcerne not ſo well betweene vices and vertues as we ought to doe. That poynt therefore muſt be reſerued vnto him. And wherefore deſcerne we them not? If we will iudge well and rightly of all our works, it ſtandeth vs in hand to know what perfection is. For without perfectneſſe there is nothing good before God: that is to ſay, all is but filthyneſſe [wher there wants perfection.] And who is he that deſerueth to be allowed of God, if this perfection ſhewe not itſelfe in him? But nowe howe ſhall we know what perfection is, conſidering that our eyſight is ſo dim, and that we ſee but as it were in the twylight? Although God inlighten vs, yet haue not wee ſo pure and cleane a ſight, as can vſe the brightneſſe which hee ſheweth vs. True it is that the worde of God entreth intoo the bottome of oure heartes, and perceth through our bones and the marie, and all that is in them. True it is, that it is a burning creſſet, true it is that Ieſus Chriſt is called the dayſunne, and that he ſhineth ouer al: but yet for all that, our eyſight ceaſſeth not to be dim ſtil. Therefore it ſtandeth vs greatly in hande to knowe what perfection is. And hereby we be put in mynde, that when [Page] ſoeuer we take things to bee good, and perceyue not any fault in them, yet are they not therefore without faulte, for we knowe not the perfection that God requireth. To be ſhorte, there is none but only God that knoweth what perfection and ſoundneſſe is. And why? It is in him, hee knoweth it, and we be too feeble to atteyne vnto it. That is the cauſe why it is ſayde that wee may well ſet a fayre face vpon the matter, but we ſhall not be able to anſwer one poore poynte of a thouſand that ſhall bee alledged and layde afore vs. And I haue tolde you already, that 10 men are warned, that if they will pleade with God, they ſhall alwayes find themſelues confounded to their damnation. Howbeit all to late. And this warning is very profitable for vs: what is the reaſon? To the intent that before the blowe come, euery man ſhoulde holde himſelfe within the boundes of ſoberneſſe and modeſtie, to ſay, Alas, what a thing is it for vs to go to law with our God? Thinke we to get the vpper hande of him? nay, cleane contrariwiſe God ſhall ouerwhelme vs. And behold, the only way to be acquit at his hand, is for euery man to cō demne 20 himſelfe. But if we fall to ſturdineſſe, God wil puniſh vs for ſuch pride. It may be that at the firſt puſh hee wil not ſhew vs our confuſion, but at the length we ſhal be ſo ſnarled in it, as wee ſhall not winde our ſelues out agayne.

Yee ſee then intoo what a maze God caſteth all the preſumptuous ſort which vndertake to ſtand againſt him, and enterpriſe the combate that is ſpoken of heere. True it is, that God is ſo gracious to ſome, as that hee daunteth them, and they at length do fall in aray: but that muſte 30 not bee taken holde on, to ſay that he worketh continually all after one faſhion. VVe ſhall ſee ſome that are full of pride, whiche truſt in their owne rightuouſneſſe and would bind God vnto them: well, God ouermaſtreth them, and tameth them, he caſteth them into vtter confuſion, and afterwarde plucketh them out againe. VVee ſee that God worketh not alwaies after one rate. Neuertheleſſe it behoueth vs alwayes to vnderſtande what the ſcripture telleth vs: namely that God will ſtretch out his hand againſt the proude, too deſtroy them. And beholde 40 how he proceedeth therin. I ſay the hypocrits are ſo puffed vp with pride and preſumptuouſneſſe, as they thynke verely that their vertues deſerue to be receyued, yea and to haue reward and recompence. VVell, they ſtande in their owne conceite for a tyme, and God letteth them alone there. On the other ſide Satan eggeth and inticeth them, and maketh them to ſet much more by themſelues. They gaze at their owne gay fethers like Peacocks, ſaying, I haue done this and that, and they beare themſelues in hand that God ought to hold himſelf cōtented with it.50 But anone after when they haue taken pleaſure in themſelues, and in all their vertues: if God cal them to acount, and proue to their faces, that in that which they eſteemed as vertue was nothing but vice, yea and ſtarke filthineſſe and abhominacion before him: then are their combs cut, and good right they ſhould be ſo: inſomuch that whē they haue beguiled not only the worlde, but alſo themſelues, by truſting in things that haue a gay ſhew and coū tenance outwardly: the thing muſt alwayes be manifeſted whiche is ſpoken in Sainct Luke, namely that the thyng 60 which is excellent and highly eſteemed among men, is abhominable before God. Then let vs beware that wee preſume not ſo farre as to fight againſt God, and to go to law with him to iuſtifie ourſelues. For elſe will oure God confound vs, and ſo ruſh againſt vs, as we ſhall be oppreſſed and ouerwhelmed of a thouſand crimes, and wee ſhall not be able to anſwer any one of them, and when we bee accuſed of a thouſand deadly ſinnes, (that is to ſaye of an infinite number) if we intend to cleere our ſelues but of ſome one only point, we ſhall be caſt in our owne turne. I ſay let vs beware we come not to that point. Now to the end we may be touched the better, it is ſayde, That God is wiſe of hart and mightie of ſtrength. This poynt of doctrine hath bin touched already heeretofore. Neuertheleſſe it is not for nought that it is ſpoken of heere new againe. For it is a leſſon which we ought to mind day by day. I haue told you already that men beguile themſelues and wanze away in their own fond imaginatiōs, bycauſe they thinke not vpon God, but reſt vpon themſelues. Beholde heere one inconuenience. But let vs on further. If men thought vpon God, ſhuld they not be touched liuely, to acknowledge him according as he declareth himſelfe vnto them? ſhould they not be moued to ſuche a feare and reuerence as they would glorify him as he is worthy: But they do it not at all, what is the reaſon? It is bycauſe they conceiue not God to be ſuch a one as he is. VVell, we can skill to ſay God, God, that word runnes roundly vpō our tungs end, and yet in the meane while, his infinite maieſtie is not perceiued awhit. Al that is in God to our reſpect, is as a dead thing. And in very deede it is wel ſeene by mennes blaſphemies, periuries and ſuche other like things. If men had any feeling of Gods maieſtie, ſhould we heare ſo holy and ſacred a thing ſo rent and torne in peeces? If men be ſo in a chafe, God muſt be faine to abie for it, as if he were their Iacke. Like as when a maſter is angrie, (if he be a fumiſh and haſty man) he will giue his ſeruant a buffet with his fiſt, ſo will a teſty man do to his wife, or elſe too hys horſe if he diſpleaſe him. Euen ſo play we with God. Now when we ſee mē caſt vp their choler at God as if he were their vnderling, may it not be well ſayd that we be totoo dulheaded: yea and they come to that point without being chafed. For we ſee theſe dogges make no bones at all in tearing the name of God. And although there bee no cauſe to prouoke them therevnto, yet ceaſſe they not to ſweare blaſphemouſly at euery word, which is a mōſtrous thing and againſt nature. Therefore it is a good token that we knowe not the maieſtie of God, though the word flye neuer ſo roundly out of our mouth. Alſo there are ſtore of ſorſwearings. It is a horrible cace now a dayes, that a man cannot wring out one worde of truth, and let there be neuer ſo much ſolemnitie vſed to bring on thoſe that are called to witneſſe, yet is it ſeene that they bee all for ſworne, inſomuch that of the whole number of ſuch as are depoſed, a man ſhall hardly finde one among halfe a ſcore that will ſay the truth. And indeede it is a common byword among them, that the cace goes wholly with thē when there are no witneſſes: which is as much to ſaye, as there is not one that wil ſpeake the truth. And thus ye ſee how they ſpite God. Alſo I pray you what talke will men hold when communication is miniſtred about the holye ſcriptur, about the whole religiō, and about ſo holy things as wee haue at this day? It were meete that men ſhoulde [Page] hold thēſelues in awe in ſuch caces, according as it is ſayd that the true marke of Gods children is to tremble at hys word. But we ſee that men will boldly reaſon of God: there is diſcourſing, and prating of him and of all the ſecrets of his maieſtie, euen as it were in ſport: and are not theſe ſubſtantiall proofs that wee know not what God is though his name be ryfe in euery mannes mouthe▪ Then let vs marke well that the thing whiche is added heere, (namelye that God is wyſe of hart and myghtie of ſtrength) is no more than needeth. And it is true that theſe woordes 10 ſeeme not to be ſo pithily ſpoken as they might haue bin: but if they be well weyed, there will be found a ſufficient force to make vs ſhrinke in our hornes. For when it is ſayd that God is wiſe of hart: it is not meant of worldly wiſdome, nor of ſuch wiſdome as our wit is able to comprehend. And when it is ſayd that he is ſtrong: it is not that he is ſtrong as if hee were a Gyant or a Mountayne: but we muſt glorifie him in ſuch wiſe as we muſt aſſure oure ſelues, that there is no might, no ſtrength, no power like his in all the creatures that we ſee: but that all is nothyng 20 which we can ſee heere beneath, and that wee muſt ſeeke all ſtrength and power in God alone. Lo what this ſpeech importeth. Verely this thing cannot bee ſo well gone through with, at this preſent as it ought to bee: but yet it was requiſite that we ſhould touch it, to the end we might ſee the manner of Iobs proceding, or rather of the holye Ghoſts proceding who ſpeaketh by Iobs mouth, to ſhewe vs what maner of rightuouſneſſe Gods is. VVill we then vnderſtand well what we be? we muſt take this for a generall concluſiō, that whē there ſhall no open crymes bee 30 found in vs, ſo as we liue not loocely, but walke honeſtly and vnblamably too the worldward: all this is nothing. VVhy ſo▪ Of what ſort ſoeuer the creatures be, God can condemne them and continue rightuous himſelfe. And if wee attempt too reply againſt him, it is true that in oure own opinion we may wel find what to ſay for a time, and God wil winke at it, and not withſtand it at the firſt brunt. But in the end we muſt be fayne to ſtoupe to receyue the ſentence of damnation: and when men ſhall haue clapped their hands at vs, yea and quit vs cleere, we ſhall not faile to be condemned for all that, and to be confounded when we ſhall come before the great iudge. For hee ſees more cleerely and ſharply than al the men in the world. And ſo let vs aſſure ourſelues, that there is none other meane to obteyne fauour before God and to haue our ſinnes couered, (no not euen after we haue frankly confeſſed that there is nothing but filth and infection in vs) but by fleeing for refuge to our Lord Ieſus Chriſt. For there ſhal the full and perfect ryghtuouſneſſe bee found, by the vertue whereof we ſhall be acceptable too God, and finde hym mercifull to vs.

But now let vs caſt ourſelues down before the face of our good God, with acknowledgemēt of our ſinnes, praying him to wipe thē out in ſuch wiſe, as we may come too him looking him in the face, yea howbeit not preſuming of aught that is in ourſelues, but vpon his gracious fauour which he hath ſhewed vs in our Lorde Ieſus Chriſte, and wherof it hath bin his will to make vs partakers. And that moreouer he wil clenze vs frō day to day, & ſo purge vs of all the corruptiōs that are in our fleſh, as we maye bee rightly ſanctified to apeare blameleſſe before him at the latter day. And ſo let vs all ſay, Almightie God, &c.

The .xxxiiij. Sermon, which is the ſeconde vpon the ninth Chapter.

This Sermon conteyneth the rest of the expoſition of the fourth, fifth and ſixth verſes, and then as foloweth.

7 It is hee that commaundeth the Sunne that hee ſhyne not, and the Starres are ſhut vp by hym as vvith a Seale.

8 It is only he that ſpreadeth out the heauens, and vvalketh aloft vpon the Sea.

9 He made [the ſtarres] Arcturus, & Orion, and the Pleiades, and the chambers of the midday.

10 Hee doeth maruelous and incomprehenſible vvorks, and vvonderfull thinges vvithout ende.

11 Behold, he goeth before mee and I ſee him not: hee paſſeth too and fro and I perceyue him not▪

12 If hee catch and ſnatch, vvho is hee that ſhall plucke it out of his handes? vvho is hee that vvill ſay vnto him, vvhat dooſt thou?

13 God vvill not vvithdravve his vvrath, and mightieſt helpes ſhall ſtoupe vnto him.

14 VVhat can I do if I enter into talk, and make choyce of vvordes vvith him?

15 Although I vvere rightuouſe, yet could I not anſvver him, but I ſhould humble my ſelf to my iudge.

IF wee had the wit to knowe God accordingly as hee vttereth himſelfe, there ſhould neede no long proceſſe to bee vſed: for euery of vs ſhould bee able too diſcerne the thynges that are ſet afore our eyes. But foraſmuchas we be ſo vntowarde in that behalfe, God had neede too vpbrayde vs with our vnthankfulneſſe by telling vs of his works. And to this purpoſe maketh that which is ſayd heere: namely 60 that when God liſteth, the skie ſhall bee couered with great and thicke cloudes, ſo as the Sun ſhall not be ſeene: and contrarywiſe that when it pleaſeth him to ſend lyght, the cope of the skies appereth & that faire pauiliō whych is the heauē of his maieſtie ſheweth itſelfe: he walketh aloft vpon the Sea, that is to ſay, his power ſheweth itſelfe throughly there alſo, & he ſetteth the ſtars of the skye in order, according as they be certaine in number. Thys (I ſay) is reherſed to vs, to the ende we ſhoulde knowe our duetie the better, and apply our mynds to the cōſidering of Gods works, that wee may honour him as hee deſerueth. [Page] And although that God hauing caſt vs in the teeth with this vice which is in vs, might leaue vs there for ſuch as we are: yet notwithſtanding his intent is to inſtruct vs to our welfare. And the two poyntes that wee haue too marke in this ſtreyne for our owne profit, are theſe. The firſt is, that we ſhould vnderſtand how there is not any of vs that thinketh vpon Gods wiſdome and power in ſuche ſort as he ought to do. In deede we can confeſſe ynough with our mouth, but the ſame entreth not into our hart, which thing wee ſhew by our contemptuouſneſſe. For (as 10 it was touched yeſterday) if we were thorowly perſwaded that all the wiſedome of man is but vanitie, and that all the ſtrength which wee ſee in creatures is nothing: God ſhould hold vs in ſuch awe as we ſhould be (as ye woulde ſay) reyned vp hard to it with a ſhort brydle, and none of vs ſhould once be ſo hardie, as to thinke, ſpeake, or do any thing that were not according to Gods good pleaſure. Seing then that we be ſo negligent, and that euery of vs beareth with himſelfe, and that we giue bridle to our wicked thoughts, and nouriſh them without any remorſe of conſcience,20 inſomuch that they burſt out euen into outwarde deedes: thereby we ſhewe that wee neuer knewe Goddes maieſtie aright, or rather that we neuer taſted aught of it to any purpoſe, or elſe that the taſt thereof was ſo vnſauery, that it dyed out of hand. Do we then heare what is ſayd of Gods wiſdome & mightineſſe here? Be it knowen that this is ſpoken after that ſort vnto vs, bycauſe wee be ſo vntoward in applying our mynds to that which is moſt for our profit. And in good ſooth, is it not a greate ſhame for vs that wheras we liue here in this world as in a goodly 30 large liſts where God giueth vs the ſight of al his creatures: the ſame croſſeth afore our eyes, and yet wee forget him that is the founder of them, euen him whoſe will is that heauen and earth and all that in them is, ſhould be as mirrours of his glory, according as it is ſaid that by the viſible things wee maye ſee the things that are inuiſible? Now then, ſeeing he hath put vs into this world, and wee make none account of al this geere, muſt it not needes be ſayd that we haue a very naughty mind? Verely wee bee ſtarke blind: and whenſoeuer God is to be delt withal, we 40 conceyue nothing of him except hee gyue it vs. He muſt be fayne too inlighten vs, or elſe there ſhall bee nothing but darkneſſe in our wits. Howſoeuer the cace ſtande, we cannot excuſe our ſelues by ignorance, when there ſhall haue bene any wilfulneſſe ioyned with it: but wee ſhal be conuicted that we haue not regarded God, yea and that it hath greeued vs, to thinke of him, as if it had bene ſome matter of heauineſſe. Yee ſee then that (firſt of all) oure Lord accuſeth vs in this ſtreyne. Howbeit, there is an inſtruction ioyned with it, wherein we perceyue his ineſtimable 50 goodneſſe. He might condemne vs, and leaue vs there, as I haue ſayd alreadye. True it is that hee condemneth vs: howbeeit, that is to make vs feele our ſinne, that it may be corrected in vs. And herevpon he dooth the office of a good ſchoolemaiſter, to the end we ſhould lerne the thing that wee knewe not before. Therefore lette vs take good heede to that which ſhall be ſhewed vs heere. I cōfeſſe that the text ſpeaketh not any thing whiche euery of vs knoweth not: the thynges will ſeeme too bee common and familiar to vs, and therefore it will bee ſayd that 60 it is but ſuperfluous talke. Some (I ſaye) will peraduenture ſurmyze ſo. But forſomuchas we referre not thynges to their right marke: muſt not God be ſayne to playe the ſchoolemaiſter, in repeating our leſſon too vs oftentymes? Ought not wee to ſeeke our owne profit by that which God dooth ſo lay afore vs? It is no verye darke matter, that God maketh the ſunne too ſhyne when it pleaſeth him, and that therewithall the whole cope of heauen ſhould appeare like a greate pauilion, too the intent that wee might knowe what oddes there is betwixte the maieſtie of God, and the pompe of earthly Princes. VVhen earthly Princes indeuer to aduaunce themſelues, what doo they with all their policies and councelles? Much a doo haue they too ſet vp one Pauilion of thirtie foote hyghe, yea and though it were two mile long, yet what were that in compariſon? Yee ſee the skye is endleſſe, God hathe ſtreyned the ſame out, and the earth is but his footeſtoole. Therefore when we ſee ſuch things, although we knowledge them to be ſo, yet is it nothyng woorth if we go no further in that conſideretion. Always we muſt come backe to this poynt, namely, that when we ſee the heauen, we muſt the better bethinke vs of Gods maieſtie which is incomprehenſible, ſo as we may be moued to honour him, and to ſubmit ourſelues vnto hym as we ought too doe. Nowe then we perceyue it is no ſuperfluous matter when it is ſayde heere, that the Lorde commaundeth the ſunne that it ſhall not ſhyne out, and the ſunne ſhall be hidden in the cloudes, in ſuch wiſe, as it may ſeeme that God draweth a Curtayne afore it, and that afterwarde hee vnfoldeth the heauen as hee liſteth. As muche is meant by that hee ſayeth, That hee walketh vpon the waters of the Sea. Surely wee ſee him not walke vpon it: but were it poſsible for the ſea too continue in ſuch ſtate as it dooth, if it were not reſtreyned by a woonderfull power? wee knowe that it is the nature of water to ſheade abrode. And yet we ſee that the Sea which ſwelleth vp in likeneſſe of mountaynes, is beſette wyth bounds (as we ſhall ſee in the eyghtandtwentith chapter) in ſo much as if that were not, the earth ſhould needes be couered ouer out of hande. VVhereas wee haue drye ground to dwell vpon, let vs not thinke that that happeneth through any other cauſe, than for that it is Goddes will to lodge vs heere. During which time he holdeth the ſea within barres and bounds, not of ſtone or timber, but of his owne only power. Although the ſea haue ſo great a violence, as it may ſeeme that nothing is able to hold it backe: yet notwithſtanding God holdeth it backe ſtill euen vntoo this day, by the only woorde that hee ſpake, which is, that there ſhould be ſome drye ground for men to harber in. Then ought wee too bend all our wits, that way, but wee do not. And therefore let vs marke that it is not a ſuperfluous or needleſſe doctrine when it is ſayde that God walketh ſo vppon the Sea. Afterwarde here is mention made of the ſtarres. True it is that the number of them is infinite, according as it is ſayde in another Pſalme, that is to witte, that there is ſo great a number of ſtarres, as would requyre a long diſcourſe. But vnder theſe fewe names heere, Iob meant to put vs in mind of all the whole beautifull hoſte of heauen. Beſydes the Planets, we ſee the ſtarres that are in the firmament, and we ſee they ſerue all of them to marke out ſomething, that wee myght the better conſider the woonderfull woorkmanſhip [Page] that is in the mouing of the skyes. VVe ſee well that the Sunne keepeth one circuit euery day, that after hee is riſen he goeth downe againe, and that he turneth about the earth as well beneathe as aboue. Men ſee this. Alſo wee ſee how the Sunne hath another cleane contrarie courſe. How? whereof commeth winter, whereof commeth Sommer, but of the Sunnes approching too vs, or of his retyring away from vs, and of his keeping of a hygher or lower gate in reſpect of vs? For according as he goeth further from vs or draweth neerer to vs: thereafter 10 maketh he the diuerſitie of ſeaſons. VVe ſee this I ſay euen the rudeſt and moſt ignorant of vs all. True it is that they perceyue not how the Sunne walketh a cleane contrary courſe to that which he maketh in keeping his dayly courſe: but the experience thereof is knowen by the effect. For wee haue nother winter nor ſommer but by the Sunne. But although wee knowe this: yet do wee not ſufficiently conceyue after what ſort God ordeyneth thys walke of the Sunne. On the other ſide, there are the ſtarres that Iob nameth to vs heere, which informe vs of 20 other things. Like as we ſee the wheeles of a chariot turne about bycauſe there is an Extree ouerthwart, wherevpon are the twoo naues by meanes whereof the wheeles go: Euen ſo God hath ſet theſe twoo Starres to bee as naues in the wheele of a Charyot, about the which the Sunne is ſeene to turne. VVe ſee then that by the knowledge of theſe things, Gods ineſtimable wiſdome may the better be perceyued, or at leaſtwiſe men ſhall haue ſome taſt of it whereby they ſhall be prouoked to magnifie him, ſaying, Lord how excellent is this thy woorkmanſhp? Verely,30 the thing that Iob toucheth here cannot bee fully vnderſtoode, except a man haue ben conuerſant in learning. For here he toucheth Aſtrologie: hee is not contented to ſpeake of that whiche the rudeſt ideots doe ſee, hee paſſeth on further, and toucheth cunningly certayne particulars, to the intent that we ſhoulde▪ knowe the workmanſhip of the skyes. Howbeit, althoughe that all men be not Aſtronomers, yet is there not any man that can excuſe himſelfe that God giueth him not ſufficiente knowledge of thoſe things, if wee ſhet not our eyes when the 40 Sunne ſhyneth. The ſhepherdes of the countrie can well skill too ſpeake of the Starres, yea and they giue them names. Howbeeit in namyng them, it is certain that they darken the glorie of God: and wherof commeth that? muſt not the euill be imputed too men? There are twoo Starres that are named heere: And the Poets haue feyned many fables and fond things of them. VVherof commeth ſuch vnreaſonableneſſe? Of the vayneſſe and naughtineſſe of men. They haue ſaid that ſuch a Starre was the crounet or Garlond of a woman, or elſe the woman hirſelfe. Lo 50 heere a cow, [lo there an ox,] Lo heere this, and lo there that: to be ſhort, Lo a ſort of dotages. Neuertheleſſe wee haue to marke that theſe dotages are ſprung out of Satans ſuttleſt wylineſſe. For his deſyre was (ſo farre as was poſſible for him) to deface this fayre lookingglaſſe wherein Gods will was to bee ſene and knowen. It is ſayd by Moyſes, that God garniſhed the heauen with all the hoſtes thereof. Moyſes termeth the Starres (as well the Planets as the reſidue) the Hoſte of heauen. And why ſo? for they be the furniture of the heauen: the skyes ſhould be without 60 beautie or faſhiō, if it were not garniſhed with ſtarres: and this was performed in the creation of the worlde, as Moyſes declareth it. But ſee howe the diuell beguyleth men to make them forget the record that God hath gyuen them by his workes, and to make them beleeue that the Starres are come from this place and from that. Yea and men haue intermingled them with villanies and filthineſſe: ther was nothing elſe with them but the whoredomes of their Idolls when they ſpake of the Starres of heauen. And lyke as the Pope canonizeth ſaincts whome he liſteth: So the Idolaters canonized the Lemans of their Idolls, and woulde fayne haue had heauen infected wyth their filthineſſe as well as the earth. Yee ſee then how Satan hath ſent his illuſions into the worlde to aboliſhe the knowledge of God (if it were poſsible for him) and too darken it in ſuche wiſe, as men might wander after theyr owne follyes, and haue no feeling at all of the pure truth, as were requiſite. VVhat is too bee done then? Lette vs marke well that Iobs intent heere is to teache vs too bee Aſtronomers, ſo farre as our capacitie will beare, that we may referre all to the glorifying of God, ſo goodly order in the heauen as we ſee. As touching the firſt point, I ſayde that God intendeth to make vs Aſtronomers, yea ſo farre forth as eche mans capacitie wil beare it. For to decypher particularly how many Starres there are, and therewithall to tell of the other Skylights which men call planets, to witte, what diſtance there is in highneſſe and lowneſſe, how long and large they be, and what reſpects they haue one to another: in good ſooth we cannot all comprehend that geere, were it not that wee ſee by experience that the Sunne is hygher than the moone. And how is that? It is bycauſe that when the moone commeth full betweene our ſight and the Sunne, behold there is made an Eclipſe: whereby (I ſaye) we perceyue that the Moone is the lower. Then may we well perceyue ſuche things. But yet notwithſtanding in the meane while wee knowe not the ſpace nor the reaſon howe it commeth too paſſe that the Moone paſſeth ſo betweene the Sunne and vs. Therefore euery man cannot knowe this. Howbeit wee haue ſome kynd of conceyuings of it, which ought to be ynough too humble vs, that we may conſider the workes of God. And in the meane while, our Lord would that the groſſer ſort, (I meene thoſe that haue not the meane to follow learning) ſhould haue ſufficient occaſion and be wiſe ynough to glorifie him, in that it is ſayd by Moyſes, that there are two greate lyghts, the one to rule the day and the other to rule the nyght. Not that the Moone is bigger than the other Starres or Planets, for it is certayne that there are Starres in the skye which are bigger than the Moone. And why cannot wee ſee them ſo great? Bycauſe of their farre diſtance from vs. For they are exceeding hygh in reſpecte of vs, inſomuch that they ſeeme not ſo great as they bee, by reaſon of the greate diſtaunce that is betweene the skyes and vs. And God ſpeaketh vnto vs of theſe things, according to our perceyuing of them, and not according as they be. VVhy ſo? It is as if he ſhould ſay. True it is that all men atteyne not to ſo ſharp vnderſtanding as too know how big the planets are, what is the proportion of the Starres, and how they bee diuided: euery man (I ſay) knowes not this: but open you your eyes and looke vp, and ye ſhall ſee the Sunne which is a lanterne of light, yea and the greate light that lighteneth the whole world, [Page] and yee ſhall ſee the ſhyning of the Moone. Then if men had no more but this: it is ynough to make them glorifie the infinit wiſdome of God. According alſo as it is ſayde, that God hath cut off all excuſe, to the intent they ſhould not raunge at all aduenture. Bycauſe they bee no greate clerks, he ſayeth no more but open your eyes withoute hauing any further skill, and ye ſhall be conſtreyned too honour mee and to woonder at my wiſdome and power, and at the goodneſſe alſo that I vſe towardes you, in imploying ſuch creatures to your ſeruice. And al the matter 10 lyes in our referring of theſe things to their right ende: wherein we ſee the fondneſſe of mannes wit. The Philoſophers diſplayed the great Treaſures of Gods wiſdome as in reſpect of Aſtrologie, for it is a thing that ſurmounteth all opinion of man, to ſee how they could ſpye out that thing that was ſo hidden. True it is that ſuche as ſhall reade Aſtrologie, may well comprehend and knowe any thing that is ſpoken thereof in books. But the woonderouſneſſe is of them that did firſt write them. I ſpeake of the ryght Aſtrologie, and not of the baſtard aſtrologie 20 which the ſoothſayers and ſorcerers vſe in telling men their good fortunes and ſuch like things. I ſpeake of the learning of that ſcience whereby men knowe the order of the skies and this goodly furniture which men ſee. And certeſſe a man ſhall ſee woonderfull things, ſo as he ſhall be abaſhed to heare the Aſtronomers ſpeake. True it is that they imagin things that are not in the skyes: but they imagin them not without reaſon: for they doo it to ſhewe by certaine degrees and meaſures, the things that myght be to hygh and to deepe to comprehend. VVell,30 and haue the Philoſophers diſputed much of thys matter? Hathe God giuen them a greater grace than can bee beleeued, to note and marke out Gods ſecrets that are on high? yet haue they miſſed of the principall poynt. For they haue not knowne God, yee ſee how they bee wanzed away in their owne thoughtes. But euill haue they profited to whome God hath bin ſo gracious as too lift them aboue the skyes, in ſuch wiſe as they haue meaſured them as a man might meaſure a plat of lande, or a houſe, to ſaye, it is ſo many paces, or ſo many foote.40 Then lyke as a man myght meaſure ſome place heere bylowe, ſo haue the Philoſophers meaſured all the ſpaces that are betweene the Planets, and alſo the Starres themſelues. To be ſhort it is a thing that hath alwayes bin atteyned vnto. And yet in the meane whyle, how haue they knowne God, who ſheweth himſelfe openly in all hys creatures? So little hath their knowledge led them to the glorifying of him, that haue rather darkened his maieſtie by it. VVee ſee then that it ſtandeth vs in hand too take another way: and whereas here is ſpeaking of the Sunne,50 and of the Planets, and of the Starres: it is not to the end that we ſhould only knowe theſe naturall reaſons to reſt there: but to the ende wee ſhoulde bee guided vntoo God to honoure him and to doo him homage when wee behold the glory that hee ſheweth and vttereth vnto vs in his viſible creatures. Thus yee ſee what wee haue too marke in this ſtreine. But what? VVee ſee that now adayes mens wits wander and become fond as at all times heeretofore. And that is not only in the thing that is ſhewed vs heere. For although we ſpeake not of the Starres:60 yet we neede to go farre to perceyue what God is. Let vs abyde ſtill in ourſelues as Saint Paule ſayeth in the ſeuententh of the Acts: let vs but looke euery man into himſelfe: and [we ſhall find that] we haue not any mouing, nor any power in vs, but only by Gods dwelling in vs. And yet for all that, we comprehend him not. If wee ſay, O I haue no eyes, wee neede but too grope (ſayeth ſainct Paule, for hee vſeth the ſame word) as a blind man that goeth groping in the darke: though we can but grope with our eyes ſhut, yet will God (ſpight of our teethe) make vs feele what his power, his wiſdome, his goodneſſe and his rightuouſneſſe are. But what? we continue blockiſh and beaſtly and vtterly witleſſe. True it is that we be ſharpwitted ynough in vayne and tryfling thinges: but in the cace of our ſaluation, there wee fayle: there wee bee woorſe than the brute beaſtes that haue not one drop of good wit. So much the more therefore behoueth it vs to marke well theſe ſentences, wherin our Lord ſheweth vs, that if we looke vp to heauenward, we ought to bethink vs thus, behold it is God that hath giuen vs eyes to perceyue thys goodly order. And if we looke downward, [we ought to thinke] what is it that ſheweth itſelf euery where? lette vs aſſure ourſelues, that it is God, whiche ſheweth himſelf opēly, to the intent that we ſhould think vppon him. Thus yee ſee how wee may profit our ſelues by this text. To bee ſhort, let vs bee well aduiſed to occupie our ſelues in this ſtudie, vntill wee haue comprehended the power and wiſdome of God, that wee maye be put in mynd to honoure him. I ſay to honoure him as hee is worthy. For men acquit themſelues lightly, and when they haue doone ſome ceremonie vnto God, they think he ought to hold himſelf contented with it. But the honour that he requireth and which is due vnto him, is that we ſhould quake vnder him, as oft as we heare hym ſpoken of: and that we ſhould acknowledge hym to bee our indge and be abaſhed, aſſuring ourſelues that he is able too ſinke vs with one onely loke, and that he is able too make the mountaynes too melt away as wax doeth againſt the Sunne. Then what ſhall become of vs that are ſo frayle Firſt let vs be abaſhed at the maieſtie of God, and afterward let vs alſo take hold of hir ryghtuouſneſſe as it behoueth, ſaying that nothing hath any being but of him, for hee is the fountayne of all benefits: when wee feele after this ſort what God is, fearing him earneſtly and trembling at his maieſtie. It is the profit that we muſt make of it. Howbeeit foraſmuchas wee bee yet very farre from that point: let euery one of vs learne to record this leſſon. And thus yee ſee what we haue to beare in mynd concerning this texte. Furthermore, it is not requiſite too go ſeeke the ſtories, whither any mountaynes haue bene ſunken into the deepe or no. But when▪ it is ſayde heere, that God remoueth the mountaynes and they feele it not at all: it ſerueth too ſhewe that like as hee hathe once ſettled the earth and builded it as it were vpon very deepe foundacions: If it pleaſe him he can chaunge all in ſuch wiſe, as the mountaynes ſhall be turned intoo valleyes. Iob then recyteth not a thing already come to paſſe, in ſome certayne tyme or place: but ſheweth how it is a thing that God can doo, according as it is ſayde in another text, when it pleaſeth him, the mountaynes melt away before him as waxe doeth at the heate of the Sunne. And ſo this ſerueth to do vs to vnderſtande that [Page] he can doo it ſo often as hee liſteth. Yee ſee then what we haue to marke cheefly. This doone, we muſt compare them with our owne fraylneſſe. For what are wee in compariſon of a mountayne? howe greate firmneſſe is in it? All the artillerie in the world can doo nothing to it: and as for vs, there needeth but one little finger to ouerthrowe vs. Nowe if Gods looke bee ſo terrible and dreadfull, that heauen and earth ſhake at it, (as the ſcripture ſayeth:) ſhall a mortall man bee able to ſtande before him? VVhen wee ſhall haue knowne oure owne 10 frailtie, and throughly digeſted Gods myghtie power, we ſhall haue doone verye much. Howbeit foraſmuchas we thinke very ſeeldome of it, let vs hardely learne all our lyfe long, and let vs ſtudy this leſſon, and let vs alwayes bee ſcholers. Now after that Iob hath ſpoken ſo, hee addeth that God paſſeth before him, and be ſeeth him not: and that hee goeth too and fro, and hee perceyueth him not: wherein he doeth vs too witte, that although God vtter himſelfe vnto vs, yet ſhall he be inuiſible. How is it that God vttereth or ſheweth himſelf vnto vs? By his works,20 and not in his ſubſtance: for in his ſubſtance we ſhall neuer ſee him. Neuertheleſſe wee knowe him after ſuche a a ſorte, as we be conſtreyned too ſee that his hand hathe paſſed that way. Thus ye ſee the recorde which he yeeldeth vs of his preſence. God then paſſeth before vs, that is to ſay, he maketh vs to perceiue his power which ſpreddeth itſelfe in ſuch wiſe through all the whole worlde, as it is hard at hand with vs: and yet notwithſtanding hee is inuiſible, that is too ſay, although the ſayde vttering and ſhewing of himſelfe be according to nature: yet haue not 30 we the full knowledge thereof, nother aree we able too comprehende it by reaſon of the ſmall capacitie of our wit: but wee ſtand aſtonyed at it. As for example: If I ſee the ground bring foorthe frute: behold, I am put in mynde of the goodneſſe and power of our God. In the ſpringtime when wee ſee the earth open hir bowels and vtter hir riches: behold, God ſheweth himſelfe and paſſeth by vs. Agayne, when one whyle the ſunne ſhyneth and another while it rayneth: Then doeth God paſſe by, on eyther ſide of vs: he maketh his walke to and fro 40 according too the varietie that hee ſheweth, and it is as much as if he went from one place to another, to the intent that men ſhould vew him the better. For were hee ſettled in ſome one place too abide there, as it were in a chayre without remouing: we ſhould not perceyue him ſo well. But now hee walketh vp and downe, verely to the intent to gathet vs the better to hymſelfe. VVel then, is God ſhewed vnto vs ſo? that is to wit, if wee conceiue the ſayd power or vertue that ſheweth itſelfe in trees, in corne, in Herbes, in Vynes, and in all things? no: we may 50 well haue ſome vnderſtanding, and wee may well perceyue ſome thing: howbeeit that is but in part: So then God ſhall neuertheleſſe paſſe to and fro, and yet we ſhall not ſee him. Now if in theſe things which are ſo bace and which ſeeme to be of no greate value, God walke before vs and we perceyue him not as he is, but only very little: what ſhall wee do when wee come to his higher woorks that are more ſecret, and when God intendeth to worke after an extraordinarie maner? like as ſometymes he executeth his iuſtice, yea euē in ſuch wiſe as we are aſtonied 60 at it, and cannot perceyue how it commeth to paſſe. Now if we bee aſtonied at the things that God ſheweth dayly, and which may be comprehended by the order of nature: muſt we not needs fayle and be vtterly at our witts ende, when we ſhall come to thoſe woorks of his that are farre greater? It is certaine that we needes muſt. Therefore let vs marke well how it is ſayd here, that when God paſſeth by vs, we ſhall not perceyue him. Heereby we be warned, not to ſtand in contention with God, too ſay, how ſhall this bee doone? or how ſhall that come to paſſe? For hys power is infinite: Yea and although it ſhewe itſelfe euen in the ſmalleſt things, yet can it not bee comprehended by reaſon: although it be there, yet do not we perceyue it but in part. I haue told you alreadye that this muſt not be expounded of the ſubſtaunce of God, but onely of hys woorke, whereby he vttereth himſelfe vntoo vs: and yet when he ſheweth himſelfe there, and is come neere vs ſo familiarly, if we ſee him not then: how ſhall wee doo in compariſon when we purpoſe to come vnto himſelf and to enter talke with him too ſurmount him▪ Shall wee bee mightie ynough to do it? So then wee ſee what the ouerweening of men is, when they mind to match themſelues ſo with God, as they weene thēſelues able to ſtie aboue the clouds. Alas: we ſee what folly, or rather what madneſſe is in them. Then let vs marke well to what purpoſe this ſentence is placed here as I haue layd it foorth. After this, Iob treateth of Gods power and ſtrength, ſaying that God catcheth, and who is he that will plucke it out of his fist? who is hee that dare ſay vntoo him, why doest thou ſo? Verely it ſeemeth that Iob graunteth heere an abſolute power too God, and ſuch a one as hath nother right nor reaſon in it. But let vs marke that hee purſueth ſtill the ſame poynt that was declared yeſterday: that is too witte, that Gods iuſtice conſiſteth not onely in puniſhing of tranſgreſſors, when their crymes be notorious. VVherin then? Euen in that when God woorketh ſo ſtraungely, as hee ſeemeth vntoo vs too haue no reaſon in his dooings, but too doo vs wrong, ſo as euen the very vnbeleeuers take occaſion too grudge againſte hym: euen therein ſpecially wee muſt acknowledge his ryghtuouſneſſe. But in this ſtreyne it is ſayde, that God will ſnatch. And doeth hee ſnatch? No: but hereby it is meante that if God vſe anye terrible power that maketh vs afrayde, as if he were a Lion (as oftentimes hee likeneth himſelfe to the wild beaſts) in ſuch wiſe as he ouerwhelmeth all, and turneth the earth vpſide downe (as they ſay:) when God thundereth after ſuch a ſort, ſo as we be amazed at it: yet may no man ſay vnto him, wherefore doeſt thou ſo? and much leſſe may hee plucke the play out of his fiſt. That is to ſay, it is not for men to pleade with God, for they ſhall but loſe time. True it is that men thinke they haue a good cauſe to make complaints: yea and they are ſo ſenſeleſſe in that behalfe, that when they haue ſpewed vp their blaſphemies, they thinke they haue gotten the victorie of God. But in the end they muſt be condemned whenſoeuer God liſteth to reply againſt them, and too make them feele his power and might: not a tyrannouſe power, as they haue imagined, but yet an infinite power which ſheweth not itſelfe to our vnderſtanding, to ſaye whither god be rightuous or no, according to that which we perceiue of him. No, no: But God is rightuous euen then when we would condemne him: accordingly as it is [Page] the one and ſiftith Pſalme, Thou ſhalte bee found ryghtuouſe, euen when thou haſte condemned men. Then may men well ſtriue againſte God: but yet in the ende all mouthes ſhall bee ſtopped, and God ſhall be founde ryghtuouſe. And why doeth the Prophet Dauid vſe that manner of ſpeeche there, but bycauſe men are ſo preſumptuouſe as to make God to ſtoupe to their lure, and make no bones in condemning of him, to iuſtifie themſelues? Ye ſee then after what maner this ſentence of Iobs muſt be expounded. And now wee ſee in effect how hee 10 hath confirmed the matter that we delt with yeſterday: that is too wit, concerning the power and ſtrength of God. Are we deſyrous to knowe the power and ſtrength of God? Then let vs ſettle our wits to the conſideration of the order of nature as we ſee it in heauen and earth, that the ſame may ſerue to bring vs vnto God, yea and that we may ſo conceyue of him, as we may humble our ſelues before him to yeeld him all honour. Is not thys ynough for vs yet? Then let vs go on further. Surely it is ouergreate brutiſhneſſe in vs, that heauen and earth and 20 all the whole order of nature ſuffizeth vs not to ſhewe vs what God is. For ye ſee the booke is written in letters big ynough, and there withall there is ſo great ſtore of diuers inſtructions, that when we ſhall haue profited in a thouſand, there ſhall be a hundred thouſand others wherat we ought to learne ſomewhat more: But if wee be ſo dull, as that nother heauen nor earth can profit vs: let vs come to our ſelues. Let vs bethinke vs, well then, doth God come ſo familiarly vnto vs, as well in his works, as in all things that we ſee in our ſelues? Though we cannot knowe him 30 as he is, yet at leaſtwiſe let vs perceyue him whē he worketh ſo familiarly in vs. But it is certayne that we fayle in that behalf: and therfore we muſt conclude that wee haue no wit to knowe God. Now then when we ſhall haue inquired of Gods preſence and power, let vs lerne to humble ourſelues according as Iob addeth heere for a concluſion. Behold (ſayeth he) whenſoeuer I ſhall come to anſwer before him, I will neuer attempt to iustifie my ſelfe, but I wil ſubmit myſelfe to my iudge to intreate him. Now we ſee wherevnto all leaneth that Iob hath ſpoken, although his talke 40 be diſordered. Verely we may gather a good leſſon of it, though we haue no more but the generalitie that hath bin declared heeretofore. But now when Iob ſheweth vs the mark that he ſhooteth at: it is certayne that that wil profit vs double. So then let vs marke well this word, how that after that Iob hath ſpoken of Gods power and wiſdome, and giuen ſome mirrours and preſidents of it: he ſayeth, what is to be done then my frēds? Ye ſe God is our iudge. VVhen euery of vs hath looked into himſelf, put the cace that we be no euill doers that haue led altogither a wicked 50 life: put the cace wee haue bin no whoremongers, no murtherers, nor Theeues: put the cace that God bee not able to charge vs that we haue liued naughtily and wantonly: yet notwithſtanding who is he that dares be ſo bold as to opē his mouth to ſay, I am rightuouſe and I deſerue well that thou ſhouldeſt receyue me to mercie? where is he that dares preſume to be ſo bold▪ what is to bee doone then? VVe muſt come before our iudge too intreate him by fayre meanes. And this worde Intrcate importeth that we muſt pleade gilty: that is to ſay, that wee muſt knowe how there is nothing but matter of death and damnation in vs: that there is nothing but ſin & wickedneſſe in vs: & that we haue none other refuge but only to his mere mercie. Thus ye ſee what the word Intreate importeth. And ſo as oft as there is any ſpeaking of preſenting our ſelues before Gods maieſtie, let vs marke well that he cannot bee glorified at our hands as he ought to bee, except wee bee brought vtterly vnder foote, ſo as all mouthes be ſtopped and the whole world confeſſe themſelues indetted vntoo God, as S. Paule ſpeaketh in the thirde to the Romanes. Therfore when we come to make intreatance before our iudge, let it not be with a mynd to iuſtifie our ſelues, for we ſhall get no good by ſo doing. Alſo let vs not imagin that the honor which God requireth of vs, conſiſteth in ceremonies nor in braueries, nor in any other like things: let vs not ſtand vpō apiſh toyes, as the Papiſts do, & vpō I wote not what other gewgawes that men haue broughte in of thēſelues. I ſay let vs not think that God will be ſerued & honored at our hands with ſuch geere. But let vs bend our wits to dedicate our ſelues wholly vntoo hym, framing ourſelues after the rule that hee hath giuen vs in his word, aſſuring ourſelues that if we do ſo, he will dayly increace his graciouſe gifts more and more in vs, vntill he haue brought vs to ſaluation, notwithſtanding that we be vnworthy of it.

And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly againſt him: beſeching him to make vs know thē better than we haue done, that wee may bee touched with true repentance, & deſire him to guide vs in all our ways, leading vs by his holy ſpirit, and receiuing vs as hys childrē whom he hath adopted in the perſon of his onely Sonne: & that he wil make the preciouſe bloud auaylable which he hath ſhed for our redemptiō: to the end that being confounded in our own ſinnes, & in the offences that we haue cōmitted againſt him, wee may flee to his mercie for refuge: & that in the mean while it may pleaſe him to ſuſteyn vs in our infirmities, & not ſuffer vs to be giuē ouer to worldly vanities, but that we may couet the heauē ly things, & apply al our wits therevnto. That it may. &c.

The .xxxv. Sermon, which is the thirde vpon the ninth Chapter.

This Sermon contayneth ſtill the expoſition of the .xiij .xiiij. and .xv. verſes, and then the text that is ſet downe here.

16 If I call vpon him and he anſvver mee yet vvould I not thinke that he hath heard mee.

17 He hath ſmitten mee dovvne vvith a vvhirle vvind, and he hath vvounded me vvithout cauſe.

18 He giueth mee no ley ſure to take breathe, but he filleth mee vvith bitterneſſe.

19 If man go to ſtrength, beholde hee is ſtrong: and if a man deale [vvith hym] by Iuſtice, vvho [Page] is he that may cope vvith him?

20 If I iuſtifie my ſelfe, myne ovvne mouth condemneth mee: If I alledge myne vprightneſſe, he ſhall eſteeme me frovvard.

21 If I ſay I am ſound, yet knovv I not my ſoule, and my life miſliketh me.

22 Behold one point vvherein I am reſolued: that is to vvit, that God deſtroyeth the ryghtuous and the vnryghtuouſe alike.

YEſterday: wee treated of thys poynte, namely that although wee knowe not 10 our ſinnes ſufficiently: yet notwithſtanding it behoueth vs to come vnto God with intreatance. That is to ſay, euery of vs muſt acknowledge himſelfe a wretched ſinner and aſſure ourſelues that all of vs haue neede of the mercie of him that can condemne vs with good right, according as Paule ſayeth, that al of vs are runne in arrerages with him And why ſo? bycauſe (ſayeth he) we be deſtitute of Gods glory. As to menward we may wel glorifie ourſelues, and it maye ſeeme vntoo vs that wee haue 20 good cauſe ſo to doo: But come wee once too the greate iudgementſeate, there we muſt al of vs ſtand confounded. And here ye ſee why it is ſayd, that if God withdrawe not his wrath, all ſtrong helpes ſhall bee beaten downe by hym: and when we ſhall haue gathered togither all that may ayde vs, God ſhall ouerturne it euery whit, except he be pacified: that is to ſay, except that hee of his goodneſſe receyue vs to mercie. For there is no hope at all that wee ſhould preuayle agaynſt him. Therfore it behoueth vs to fall to ſome agreement. And how may God be ſet at one 30 with men? Is it by making payement of themſelues? or is it by ſhewing themſelues to be rightuouſe when hee maketh inquiſition? No, but by making intreatance according to that which I haue ſayd already. Then let vs mark how it is in vayne too ſeeke meanes heere and there too withſtand Gods wrath, or to ſtop it that wee ſhould not be conſumed by it. It behoueth vs to keepe the way that is ſhewed vs here: that is to wit, the wrath of God muſt be pacified. Thus much concerning that poynt. Nowe Iob addeth that it were but loſte time to make choice of woordes 40 with God. VVhereby he doeth vs to wit, that mē may like well to vſe retorik, according as there are many that beſotte themſelues with their owne words, and like well of them, and are of opinion that like as they bleare the eyes of them that are not very cleerſyghted: ſo God ſhall bee beguyled with them alſo. But Iob ſayeth heere, that when we ſhall haue chozen our words, and told a goodly painted tale that might amaze our hearers, God will not paſſe a whit for it. Then muſt all babling and all retorike ceaſſe when wee come before the heauenly throne. For 50 tungs are not heard there: Mens thoughts muſt come to light there: theſe bookes muſt bee opened there. God will make none other inquiſition than the bringing forth of our owne cōſciences, which may as now hide and excuſe themſelues in many ſtartingholes: but as then they muſt [...]y themſelues open, ſo as all muſt be knowen and apparant. So then let no man beguile himſelfe with that which he can alledge afore men. For all that geere muſte be ouerthrowen, when God ſummoneth vs before hym. And heereby Iob meeneth in effect, that wee muſte not 60 meaſure Gods rightuouſneſſe by the rightuouſneſſe of men. And why? If wee pleade after the manner of men, then no doubte but that our cace will go on ourſide: yea as wee ſuppoſe. But when the whole worlde ſhall haue quitte vs and iuſtified vs, yea and clapped their hands at vs, and that wee on ourſide ſhall haue liued in ſuch ſorte as no fault may bee found in vs: yet ſhall wee ſtop ſhort when wee come vnto God: the chaunce ſhall bee quite chaunged. Lette vs learne then, that all the aduauntage that wee can haue now to the worldwarde, ſhall bee nothing but vanitie. And ſo, will wee ſtande before God? we muſt firſt marke well what he is: wee muſte call too mynde his mightie power, whereof mention hathe bene made heeretofore: and then ſhall we bee bereft of all glorie according to Sainct Paules ſaying: In ſteade of imagining our ſelues to haue any power to cleere our ſelues, wee ſhall finde that there is not ſo much as one ſilie drop of goodneſſe in vs that deſerueth too bee made account of. VVhen men are ſo condemned, they will flee for refuge to the mercie of God. And that is the very poynte that the holy Ghoſt intendeth to bring vs vnto. Now it foloweth, when I ſha'l haue called vpon him, and hee haue anſwered mee, yet ſhall not I thinke that hee hath hearde my voice, nor that hee hath hearkned to it. Beholde heere a ſtraunge ſaying. For although God heare vs not to outwarde apparance: yet doth hee make vs to feele his goodneſſe in ſuch ſorte as wee bee not vtterly deſtitute of his help. But Iob ſayeth, that when hee ſhall haue obtayned his requeſtes, ſo as God hath had pitie of him and anſwered him: yet will hee looke to bee condemned at his hande, that his prayers haue profited nothing at all. Howe ſhall we take this? There is no doubt but that Iob expreſſeth what the temptations of men are, ſo long as God ſheweth himſelfe againſt them, according as wee haue ſeene how he followeth the like phraze of ſpeache heeretofore. True it is that Iob reſted not there: but yet was hee touched with ſuche a paſsion: and there is no man but he findeth himſelfe in the ſame plight when God commeth to call him, and make hym to feele his iuſtice after ſuch a ſorte, as he is vtterly diſmayde. VVe come not ſo lowe at the firſt brunt, it is true: but if God come to fight againſt vs in ſuche wiſe as wee ſee him like an enimie or aduerſarypartie againſt vs, it is certayne that we ſhall bee frighted with ſuche a feare, as nothing may aſſuage the anguiſh wherewith wee ſhall bee ouertaken and incombered: and although God haue anſwered vs, yet we beleeue not ſo: but rather we thinke that [...]e perſecuteth vs, and that in whatſoeuer hope he haue put vs, yet notwithſtanding he will not ceaſſe to increace ſtill his ſtripes. Ye ſee then in what diſcomforte they bee whiche haue once taken a conceyte that God is againſt them. And for aſmuch as this preſent paſsion is dreadfull: we haue good cauſe to ſence our ſelues aforehand that wee may withſtand it. And how will that bee: Firſt and formeſt lette [Page] vs vnderſtande, what it is too bee in like caſe as Iob was. There are very fewe that thinke of that. For according to our owne ſenſualitie, it ſeemeth too vs that there is none other miſerie nor aduerſitie, than that whiche wee feele in our bodies and in this preſent lyfe. And ſo wee come not too theſe ſpirituall battels whereby God trieth vs by holding our conſciences ſo locked vp, as wee wote not what to ſay but that he is riſen vp agaynſt vs, that hee thundereth downe vpon vs, and that he hath ſet vs ful afore him as a white too ſhoote at. Although God examine 10 vs not ſo neere the quicke at the firſt, yet muſt euery of vs haue an eye therevntoo, and thinke wyth oure ſelues: Alas if God ſende vs but onely ſome ſickneſſe, or if he ſmite vs after ſome other maner as in reſpect of our bodie, it is a ſmall thing in compariſon of the torments that hee maketh folkes feele when hee ſetteth nothing afore them but his wrath and vengeance, and when he maketh as though he would damne them and drowne them vtterly. Seeing the cace ſtandeth ſo, let vs pray our God that when it ſhall pleaſe hym too bring vs too 20 that poynt: hee will then giue vs power and ſtrength to ſtande out. And howe? Euen by calling his promiſes to remembrance. True it is that Gods wrath is a conſuming fire: And truly ſo ſoone as he giueth vs any incling of it, wee muſt needes bee vtterly diſmayde. And vndoubtedly it is not for men to ſeeke ſtrength in themſelues to withſtand ſuch incounters, but they muſt be faine to borrowe it at Gods hand. According then as God diſmayeth vs when he ſheweth vs any ſigne of his vengeance: ſo on the contrarie part, he rayſeth vs out of our graues, yea euen 30 from the bottome of hell, and finally lifteth vs vp aboue the cloudes of the ayre, when he maketh vs taſte of his goodneſſe euen by meanes of his promiſes. Lo howe wee borrowe ſtrength of God too fight agaynſt our temptations. But yet neuertheleſſe, Iob ſheweth vs heere, that the faythfulleſt, the pacienteſt, and thoſe too whom god giueth more of his ſpirit than he doth to other men, ſhall not for all that be exempted from this preſent temptation: that is to wit, that they ſhall not know where to become in the middes of their diſtreſſes, when God preſſeth 40 vpon them If he heare them, they will think they be ſtil ſhaken off, and that God is not minded to pitie them. If theſe temptations ſhould laſt ſtill, it is certaine that wee ſhould not miſſe but blaſpheme God. VVhen faith were once quenched, we ſhould needes go aſtray: & we ſhould bee harried away with a helliſh rage. Howbeit when God woundeth the faythfull after that ſort, he by and by abateth the ſmart of the ſtripes, & healeth them. And (which more is) we ſhould bee ouerthrowne and flung downe to hell with the turning of a hande, if God gaue vs not ſome 50 taſt of his goodneſſe in ſuch diſtreſſes. Had Iob hild himſelf faſt to this cōcluſion, that God intended not to heare him: he had bene vndone, and there had beene no more remedie with him. Let vs marke then, that hee was not poſſeſſed nor oppreſſed with ſuch a deſpayre as hee vttereth here, but that God made him to feele his goodneſſe in ſome ſort. VVe ſee this yet much better in the perſon of our Lord Ieſus Chriſt. He ſayth, VVhy haſt thou forſakē me? And in deed he is there in extremitie, as the partie that beareth the burthen of al the ſinnes of the world.60 Therefore it was requiſite that for a while Ieſus Chriſte ſhould feele himſelfe as it were forſaken of God his father. But yet neuertheleſſe he had a cōfort to the cōtrarie as he ſhewed by ſaying, My God, my God. So long as we cā call vpon God, aſſuring our ſelues that he is our ſauiour, & that we may preace vnto him: ſo long doth faith beare ſway, and thereby wee bee perſwaded that God hath not forſaken vs. But yet in the meane while, we ceaſſe not to haue this ouerheady paſsion, wherein our fleſh findeth it ſelfe as it were in a gulſe, ſo as it hath no light in reſpect of naturall vnderſtanding, nor in reſpect of aught that wee can ſee: inſomuche that when wee haue debated the matter throughly, wee can conclude none otherwiſe but that God is agaynſt vs, that God is our enemie, or at the leaſt that God hath ſet vs in that plight as a pray gyuen vp vnto Sathan, ſo as there is no more hope nor meane of recouerie. Yee ſee then too what plundge God putteth vs, howbeit but only in reſpect of our fleſhly vnderſtanding, according too our owne reaſon, & for aught that wee can ſee by nature. But God giueth vs as it were a ſparke of brightneſſe, and hee giueth vs ſome feeling of fayth, howbeit that wee neither know it nor can diſcerne it. And here yee ſee why S. Paule ſayeth, that the ſighes and gronings whiche God ſtirreth vp in vs too make vs pray vnto him, are vnutterable: that is to ſay, they cānot be expreſſed. Beholde a faythfull man that prayeth vnto God, he ſigheth and groneth, and after what maner? Beholde (ſayeth S. Paule) when the faithfull perſon maketh ſupplication vnto God, he knoweth not what he doeth: it is a thing that outreacheth his mind & al his thoughts, not that wee become like brute beaſtes in praying vntoo God: not that wee bee voyde of vnderſtanding: S. Paule meeneth not ſo: but his intent is to ſay, that God worketh after a ſtraunge faſhion when wee bee ſo ouercombered with our owne paſsions, as wee wote not what too ſay, nor ſee not any likelyhood that he will bee fauorable and mercifull to vs. Now then when we be in ſuch a pecke of troubles, although our inſight be ſo dimme as we cannot perceyue that, God will ſupplie our infirmities: yet neuertheleſſe let vs tarie his leyſure till he woorke in vs, yea euen by ſome meane that is vnknowne too vs and too high for vs to attaine vnto. Lo howe Iob pretendeth that hee beleeued not that God had regarded him, nor heard him, although he anſwered him. To bee ſhort, hee doeth vs to vnderſtand, that this preſent temptation was ſo vnruly and exceſsiue, as he forwent the whole taſte of Gods goodneſſe, yea and that his fayth was as good as quenched as in reſpect of his owne naturall reaſon. Not that it was vtterly periſhed: but bicauſe it was as a little fire vnder the Aſhes, it was as good as choked. If Iob were ouerwhelmed with his tēptation: alas what ſhall become of vs? If he whom the holy Goſt hath ſet before vs for a mirrour of pacience was brought ſo lowe, as to be falne into ſo deepe a pit of dreadfulneſſe: I pray you, if God touch vs to the quicke, muſt not we needes be more ſwallowed vp to that whirlpoole? So muche the more neede then haue we to pray God, to ſtrengthen vs. And though we light now and then into ſuch temptations: let vs not bee out of hart, it is no token that God hath caſt vs away, nor that we be deſtitute of his holy ſpirite. And why ſo? For he vſeth a wonderfull faſhion of gouerning & reſcuing thoſe that are his, notwithſtanding that in reſpect of [Page] their owne nature they haue conceyts and imaginations which diſmay them and plundge them ouer head & eares yea euen downe into hell, ſo as there remaineth nothing for them to ſay, but that the Diuell holdeth them as his ſlaues. But what? They haue their eyes ſo troubled for a time, as they are not able to loke at him, but they are as it were dazeled at it: neuerthelater he leaueth them ſome feeling of his Maieſtie to holde them alwayes backe, that they ſhould not vtterly deſpayre. Thus ye ſee how the effect that we haue to marke, is that in the middes of theſe 10 great temptations, where the Diuell ſhall haue wonne ſo much at our hands as that it ſhall ſeeme vnto vs that wee muſt be vtterly ouerwhelmed, and that there is no ſhift to get out of it: we muſt continue in calling vpon our God, yea euen til ſuch time as he haue giuen vs the light again which was as it were ouercouered in vs for a time. Not that it was quite quēched, as I haue ſayd: for what ſhould haue become of vs if God ſhould haue left vs vp for altogither▪ but God ſuffereth the ſayd brightneſſe of fayth and of his holy ſpirit which he hath put into vs, to be as it 20 were ſtifled, after the ſame maner that I haue alreadie declared by cōpariſon of a litle fire ouercouered with aſhes, in which cace the fire may neuertheleſſe bee kindled againe in time. Euen ſo is faith ſmouldred after ſuch a ſort, as it ſheweth not one ſparke, vntill God kindle vs againe, & chace away the darkneſſe where with wee were poſſeſſed and ouerwhelmed. And after that Iob hath vttered this ſentence, he addeth: Beholde be hath ſmitten me downe with a whirlwinde, and wounded me without cauſe. VVhen Iob ſayeth that God had ſtrickē him downe with a whirlwind,30 it is to ſignifie that it is no wōder though he imagin that God is ſo ſore agaynſt him that he cānot by his natural reaſon hope for any fauour at his hād. Do ye thinke it ſtraunge (ſayth he) that I ſhould ſay, I cannot ſuppoſe that God doth heare me, when he ſhal haue anſwered me? for I haue an eye to this preſent affliction, wherewith I am ſo wholly poſſeſſed, as nothing may aſſuage my grief. This is it that I haue touched already, namely that the woundes which God maketh, when he ſheweth himſelf as our enemie, & whē he cyteth vs to iudgement, & we ſee nothing 40 but an angry coūtenance: are very ſenſible. Therfore whē we come to that poynt, it is certaine that we bee ſo ouerwhelmed with ſorrow, as nothing may cōfort vs nor giue vs pacientneſſe. Now we ſee what Iobs meening is: that is to wit, that for that preſent time, Gods wrath & the feeling that he had therof bereft him of al mean of cōforting himſelfe, and of all harkning to the declaration that could be made to him to comfort him withall. But we muſt alwayes beare in minde what hath bin declared heretofore, that is to wit, that God neuer ſheweth himſelfe ſo angrie 50 towardes his owne, but that he maketh them to feele hys goodneſſe in ſome wiſe or other, howbeeit not ſo as they alwayes perceiue it. And it is a thing not eaſie to comprehend, that this ſhould be ſo. Neuertheleſſe it behoueth vs to wayt for it, if we wil be Gods children: but yet we ſhall haue much ado to perceiue it but by practiſe. Some poore mā being aſſaulted with theſe tēptations [ſhall perchanc I ſay,] how is it? doth God regard me? No: for beholde pine away, & I cal vpon him, and yet I find no cōfort, and therfore it is a ſigne that he hath ſhaken me off. Afterward 60 his ſinnes come to his remembrance, & the Diuel ſtirreth vp ſtore of ſuch ſtuffe as are horrible. Thus ye ſee a poore creature that is vtterly ouerwhelmed. VVhen this is paſt, then cōmeth God to make al whole again, the conſcience that was ſo tormented afore, becōmeth quiet: loke where was nothing but darkeneſſe before, there doeth he nowe ſhine, there ſheweth he a ſwete & amiable coūtenance after the maner of fayre weather. That is to wit, though the partie were in ſuch temptations for a time, did God ſuffer his fayth to periſh and to be vtterly disfeated? No, it is impoſsible, for fayth is an vncorruptible ſeede in oure ſoules. Howbeeit (as I haue ſayd alreadie) as in reſpect of mans whole naturall wit and reaſon, we muſt needes be as blind, vntill God ſhew vs his fauor. And it behoueth vs to marke wel theſe wordes when Iob ſayth, that God ſmyteth him with a whirlewind: for his intent is too vtter an extraordinarie maner of dealing. It is not as though God layd vpon me with a cudgell, or as though he had giuen mee a ſtripe with a ſwoorde: But he hath afrighted me (ſayeth he) as if hee had caſt downe ſome thunderbolte or ſome whirlwinde vpon mee. The blowes that wee receyue heere bylowe, are not alwayes ſo deadly: but if thunder light vpon vs from heauen, wee bee but deade men. Iob therfore meeneth, that the wounds which he hath receiued are as if he were ſunken into the bottōleſſe deepes. And why? For (ſayeth he) lightning and whirlwinde are falne vpon me frō heauen. And this is worth the noting. For it is one of Satans policies to driue vs to deſpayre, by bearing vs in hand that God hādleth vs with vnaccuſtomed rigour: for Satan will tell vs in our eare, what meeneſt thou? It is true that God chaſtizeth ſinners, and afterwarde pitieth them: God viſiteth his owne whom he loueth: but that is after a fatherly maner, and he alwayes moderateth his rigour. But as for thee, doth he hādle thee ſo? He thundreth agaynſt thee, and howe canſt thou perſwade thy ſelfe then, that he will ſhewe thee mercie? It is impoſsible. Now then when the Diuell beares vs in hand that God vſeth an accuſtomed rigour agaynſt vs: he maketh vs to conclude, that wee ſhall thenceforth haue no more recourſe vntoo him, nor muſt not truſt any more that euer he will receyue vs to fauour. So much the more then behoueth it vs to marke this text wherein Iob ſayth that he was ſmitten with a whirlewinde. Nowe if he haue paſſed that way, and yet for all that wee ſee that God did ſuccour him neuertheleſſe: Let vs wayte for the like in our ſelues. And furthermore let vs marke well how Iob ſpeaketh heere according to his affliction: hee was not ſenſeleſſe. God then not onely thundred vpon him, but alſo gaue him the knowledge to feele that God thundered. It had beene ynough to haue ouerwhelmed him: but in the meane ſeaſon hee had a ſecrete remedie, as I haue ſayde. Therefore let vs hope for the like. As concerning that he addeth, that God hath giuen him many wounds without cauſe: it ſeemeth very rude geere. For that God ſhould tormēt men after a ſort without cauſe, it is not onely ſimple vniuſtice, but ſuch a crueltie as he were not to bee taken any more for iudge of the worlde, but rather for a tyrant. It ſeemeth that Iob blaſphemeth God here in ſaying that hee was ſmitten and wounded withoute cauſe. But if we remember what hath bene ſayd: we ſhall know his meening and what hee ſpeaketh. For the holy Ghoſt hath guyded and gouerned him in his tung, to the intent [Page] that we ſhoulde haue an inſtruction that might bee much to our profite. Iob then firſt ſayeth here (according to his naturall vnderſtanding) that God ſmiteth him without cauſe. And afterwarde moreouer let vs marke that theſe wordes without cauſe haue reſpect to the apparant & opē knowledge of men. I haue told you heretofore, that Gods Iuſtice is knowne two wayes. For ſometimes God puniſheth the ſinnes that are notorious to the worldwarde. Ye ſee that God chaſtizeth ſuch a one. And why? for men haue knowne him a ſhameful whoremaſter, full of ſilthineſſe 10 & diſhoneſtie: men haue knowne him to be a blaſphemer and ſwearer: men haue knowne him for a drunkard & ryotter: men haue knowne him to be giuen to raking, to extortion, and to all vnfaithfulneſſe. VVell, when God executeth his iuſtice vpon ſuch a one: there is no man but he ſeeth it, beholde, God is a iudge when he ſuffereth not crimes to ſcape vnpuniſhed. Alſo Gods iuſtice is knowne in his ſecrete iudgements, when wee ſee God ſmite and torment ſuch folke as had no notable faults in them, but rather they had ſome vertues in them. Ye ſhall 20 ſee ſometimes that a whole Citie or a whole Countrie is put to hauocke: yee ſee all is put to the fire and ſwoorde, yea euen the little babes in whom was nothing too bee ſeene but innocencie. VVell yee ſee things that too our ſeeming are ſtraunge. In this cace we muſt glorifie God, yea euen though the reaſon thereof bee not open vntoo vs. God will not ſhewe vs at the firſt day, why he ſuffereth and ordeyneth ſuch things. May wee diſpute with him, and aske why he doth it, or demaunde the reaſon of it? Yee ſee then what Iob ment by theſe wordes without 30 cauſe: his meening was not that God as in reſpect of himſelfe did puniſh men without cauſe. For (as I haue ſayde afore) that were an vniuſte Tyrannie. But hee taketh theſe woordes (without cauſe) in reſpect of that whiche we perceyue. And herein it is included that wee muſt reuerence Gods iuſtice. Although it be hidden, and ouercaſt with darke and thicke cloudes: yet muſt wee beleeue that there is nothing but right and indifferencie in it. And although that to the ſeeming of our naturall reaſon wee finde no iuſtice in God, but rather that his iuſtice is as 40 it were tranſformed into vnrightuouſneſſe: yet muſt we glorifie him neuertheleſſe. Thus yee ſee what Iob ment by ſaying that hee was wounded without cauſe: that is to wit, as if a man ſhoulde haue demaunded of him, knoweſt thou any euident cauſe in thy ſelfe why God puniſheth thee? I ſee none. For Iob was handled after a very ſtraunge faſhion. VVee haue ſeene howe hee was as it were a mirrour of a caſtaway, and howe it might ſeeme that God was minded too vtter all his anger and wrath agaynſt him. Iob therefore ſawe not too what ende God 50 did this: there was no reaſon in it, as too his knowledge. That is true: for hee ſpeaketh not in hypocriſie. And in deede God did it not in that reſpect, he puniſhed not Iob as who ſhoulde ſay hee was a wicked man, and therefore ought to be puniſhed more than other men. VVherefore did he it then? It is bycauſe the Diuell accuſeth him, that he had neither vprightneſſe nor ſoundneſſe in him, and God ment that he ſhould come to the trial, and that men ſhould knowe what▪ a one he is. Gods intent then was not to puniſh Iobs ſinnes in like meaſure as he had offended.60 For in the meane while he ſpared many▪ wicked men and dealt not ſo roughly with them. And ſo we ſee now that Iob blaſphemeth not at all when he ſayth, that god woundeth him without cauſe, for as muche as the woorde is ment ſimply as he ſpeaketh it: that is to wit, that he knew not any ſpeciall cauſe why God puniſheth him ſo, according as of truth he knew none. But out of all doubt, if God ſhould vſe all the rigour that were poſsible, agaynſt a man that were like the Angels of Heauen, and walked in all ſoundneſſe and perfection: [I ſay] if God ſhould vtter all his rigour agaynſt him: yet ſhoulde hee be iuſt and rightuous ſtill. Yea verely: and yet were that without cauſe. True it is that if we take counſel of our own braine, if we diſcuſſe the cace as it commeth too our owne fleſhly vnderſtanding, wee ſhall ſay, it is without cauſe. But without any inquiſition, or without running a heade, it behoueth vs to conclude, that foraſmuch as God is rightuous, he knoweth why he doth it. VVee ſee no cauſe: but yet muſt we glorifie him. Lo in what plight Iob was. And he addeth, That God giueth him not respite too take breath, but feedeth him with bitterneſſe. Here Iob ſheweth that beſides that his miſerie is great and exceſsiue, it doth alſo holde on ſtill, and the chiefe piece of his temptation is that God feedeth him with bitterneſſe, that is too ſay, that he filleth him in ſuch wiſe with anguiſh as he cannot finde ſo much as one little ſcrappe of his goodneſſe too refreſh him with, that he may take courage. And here ye ſee yet better, howe God doth now and then caſt his ſeruants euen to the bottom of their graue. And it is a thing that we ought too marke well. For there is not that man of vs, which ſhall not finde himſelfe ſore combered when God turneth his backe vpon vs, or if we perceyue him to haue a terrible countenance ſo as he ſhewe himſelfe to be as it were angry with vs. For then alas, euen the boldeſt and moſt aduenterous are ſo quayled, as they ſee nothing but death before their eyes. Howe ſhall wee doo then who are yet ſo weake and feeble? So muche the more therefore doth it ſtande vs in hande too marke well theſe textes: that is to wit, that when God not onely hath giuen poore creatures ſome ſigne of his anger, but alſo holdeth them locked vp there, ſo that when they woulde take winde and drawe their breath, in hope to haue ſome little ſmack of his fauour to alay their grieſes withal, God commeth on ſtill to increaſe the miſerie. Seeing that Iob hath bin in ſuch extremitie, why ſhould not we be ſo to▪ Therefore whenſoeuer we be in any meane aduerſitie, let vs prepare our ſelues to receyue grieuouſer when it pleaſeth God to ſende them, vntill that he haue remedied all our miſeries. Thus ye ſee what we haue to mark vpō this text. But Iob bewrayeth himſelfe more openly anon after, in ſaying: If ye ſpeake of ſtrength, who is like vnto God? If the matter muſt come too iuſtice, who is he that can ſummon him? Or who can find any matter that we hold plea with him as if we ſtoode vpon euen grounde with him? There is none at all. I conclude then (ſayth he) that God conſumeth the righteous and the vnrighteous all togither. There are two wayes for vs to recouer our right, when men ſhal haue taken ought from vs that is ours: for wee go about it either by force or by way of iuſtice. Princes mainteyne theyr quarelles with bloudſhedde: and priuate perſones woulde do as much, if they might be ſuffered. Alwayes they woulde begin by way of deedes, and hardly can they [Page] withhold them ſelues from it, what punniſhment ſo euer be prepared for them. And there is alſo the ordinarie meanes of Iuſtice, Iob taketh both theſe things here, as if he ſhold ſay, True it is that I find my ſelf tormented with extremitie, and yet notwithſtanding, howe ſhall I withſtand my God? For if I fall to violence, what ſhall I gaine by it? I am no egall match for him. If I go to it by waye of Iuſtice, will he receyue me? who ſhall take vpon him as Iudge or vmper betwixt vs? whereat ſhall I beginne my plea? To be ſhort, I ſee that God conſumeth both the 10 righteous and the wicked: This talke ſeemeth yet more ſtraunge than that which we haue ſet downe: howbeeit if wee looke well into it, we may after a ſort make them both one: which thing will be verie good, and very fit to ſerue our turne. VVhereas Iob ſayeth there is none that can match God in ſtrength, nor that can holde plea with him in law, bicauſe he will not be ſo much at comaundement: he meeneth not hereby to impute vnto God ſuch a lawleſſe power as to do what he liſteth, and to deale vniuſtly. True it is that we ought to aske none other reaſon 20 at Gods hand, than his own good will: but yet therwithall we muſt hold it for a certaintie that Gods will cannot be otherwiſe than iuſt & rightfull: no though we ſee it not to be ſo, but rather the flat eōtrarie. Here then Iob taketh his ground vpō that which I haue diſcourſed afore: that is to wit, that Gods iuſtice conſiſteth not in the knowledge that wee haue of it, or that can enter intoo mans brayne. VVherein then? It conſiſteth in it ſelfe, ſo as wee muſte ſay, hath God done this or that? It is well done. Hath God willed this? his will is right and rightfull, there is no 30 fault too bee founde in it. And howe may that bee? If we examine Gods doings, wee ſhall finde there is no reaſon in them, and that they be cleane awke to that they ſhould bee: and ſhall wee therevpon acknowledge him too bee rightuous? howe is that poſsible? This is it that I touched afore, namely that Gods rightuouſneſſe or iuſtneſſe conſiſteth in it ſelfe, ſo as it needeth not to borrowe allowance. And let vs not thinke it ſtraunge that God requireth this confeſsion at our handes, that we ſhoulde all of vs aſſure our ſelues that he is rightuous howe vnindifferent 40 ſo euer he ſeeme to be in his dealings. And why ſo? I pray you what is our wit? Shall mortall men dare ſay that they are able too comprehende the meaſure of Gods rightuouſneſſe? what a folly were that? But for aſmuch as our eyeſight is dimme, and that we haue much a do to diſcerne one foote length afore vs, as yee woulde ſay: let vs acknowledge our owne meaſure and what we are able to beare. True it is that our eyeſight is hild within boundes and can ſee no further than this worlde: but there are imaginations and fancies in vs, which are more 50 nimble to runne euery where. Neuertheleſſe, when wee ſhall haue ſtied aboue the heauens, yet ſhall we neuer atteyne ſo high, as to the maieſtie that is in God. And certeſſe ſeeing we cannot abide the brightneſſe of the ſunne, without dazeling of our eyes: Alas, how ſhall we attaine ſo highe as too reach the height of Gods rightuouſneſſe, ſo as nothing might bee hidde from vs that ſhoulde not paſſe through our examination? Then let vs marke well, that Iob hath not ſpoken here of Gods ſtrength and rightuouſneſſe after the maner and meening aforeſayde, how 60 be it that he vſe an exceſsiue forme of ſpeache. VVho is he that ſhall go too lawe with God? For God will giue no eare to him. It inſueth then, that God will bee of full and ſufficient credite, and will haue men tied vntoo him, and to that which he ſhall ſpeake in his owne cace. But let vs come backe againe too this concluſion, that it were a fond and vnreaſonable matter, yea and euen againſt kind, that God ſhoulde as it were bee raunged in the ranke among men, and that he ſhould not be rightuous furtherfoorth than he maketh vs priuie to it. For then ſhoulde he abace himſelfe to be our fellow, he ſhould forget himſelfe, and he ſhould ſtrip himſelfe out of his owne Godhead. So then it is good reaſon, that Gods rightuouſneſſe ſhould haue this preeminence, that whereas hee will not come to account before vs, whereas hee will not yeelde vs a reaſon of his doings, yea and euen when he doeth all things contrarie to our vnderſtanding and reaſon: yet not withſtanding wee muſte aſſure our ſelues that his rightuouſneſſe continueth whole and ſounde. And why? Bicauſe (as I haue ſayd) it conſiſteth in it ſelfe. And herevpon Iob concludeth, that then God conſumeth both the rightuous and the vnrightuous. How nowe (ſayth he) is it meete that foraſmuche as Gods rightuouſneſſe ſurmounteth all capacitie of man, therefore hee ſhoulde mingle the good and bad ſo togither as it were in one veſſell, dooth not goodneſſe proceede of him? VVhy then dooth hee not know it? why doth he not auow it? why is he not fauourable to it? now if God do ſo conſume the good and bad alike, it ſhould ſeme that he hath no more rightuouſneſſe in him. And in deede, ye ſee alſo how Abraham reaſoneth with him in the eightenth of Geneſis. Lorde (ſayth he) it is not ſeemely that thou ſhouldeſt deſtroy the rightuous with the vnrightuous: that is impoſsible. Howe is it then that Iob ſpeaketh ſo? VVee muſte alwayes holde this ground, that Iob dooth not here take the rightuous & vnrightuous, as they be found before God. For where is the rightuous when wee come there? But hee taketh rightuous and vnrightuous according too our perceyuing. Ye ſee then that a man ſhall bee rightuous, that is too ſay, hee ſhall leade a good and honeſt lyfe, hee ſhall walke in the feare of God, and in all pureneſſe and ſoundneſſe with his neighbours: and yet when hee commeth before the heauenly Throne, the thing that wee ſee not muſt needes bee diſcouered there. Thus to our vnderſtanding we ſee both the rightuous and the vnrightuous to periſh, and that God ſtriketh as well the one as the other, and that their plages are indifferent, as it is ſayde in Salomon. But ſhall we therefore blaſpheme God? No: but we muſt alwayes beare in minde, that if Gods iuſtice bee apparant vnto vs, that is too ſay, if he ſhewe it openly by puniſhing the wicked, and deliuering the good, and ſuche as haue ſerued him faithfully: it is well, wee haue to glorifie him in that behalf. But if gods iuſtice be not knowne to vs, ſo as it ſeemeth that hee confoundeth all togither, and that according too our imagination hee puniſhe the rightuous and vnrightuous togither: yet let not vs therefore ceaſſe to acknowlege and confeſſe that he is rightuous in himſelf, and that it becommeth vs to glorifie him in all caces and in all reſpects. VVhen we take this way although things ſeme vtterly cōfuſed vnto vs: yet will God giue vs ſuche a wiſedome, as wee ſhall acknowledge that there is nothing done without reaſon: yea and the thing [Page] which ſeemeth preſently to be agaynſt vs, ſhall be turned too our welfare. Lo what the exerciſes of Chriſtians are: herevntoo muſt wee applie our indeuer vntill God haue called vs home from all warres. But the chiefeſt aſſault wherewith he will exerciſe vs, is that wee may giue him glorie, notwithſtanding that it ſeeme hee is minded to thunder downe vpon vs.

And nowe lette vs fall flat before the preſence of our good God with acknowledgement of our faults, praying him to make vs ſo too enter in the examination of our 10 ſinnes, as when wee ſhall haue knowne them throughly, we may not doubt but that he hath vs at a great aduauntage, and therevpon humble oure ſelues both great and ſmall, and all of vs confeſſe our ſelues to be indetted too that great iudge. And if that during this mortall life, hee handle vs more roughly than wee woulde, and ſende vs afflictions that are ouerſore and contrarie to the fleſhe: let vs beſeech him to aſſuage them, and that although he abate them not at the firſt daſh, yet neuertheleſſe hee will alwayes holde vs vp with a ſtrong hande, and not ſuffer Satan to inuegle vs to blaſphemie, but that wee may acknowledge his rightuouſneſſe and honour it, vntill hee make vs feele his goodneſſe in giuing vs full fruition of our ſaluation: to the ende wee may not onely ſende vp our ſighes to him while we be here beneath, but alſo crie out vnto him with open mouth as to our father. That it may pleaſe him to graunt this grace, not onely to vs, but alſo to all people and Nations, &c.

The .xxxvj. Sermon, which is the fourth vpon the ninth Chapter.

23 If the ſcourge kill out of hande, ſhall he laugh at the temptation of innocents?

24 The earth is giuen into the hande of the vvicked, hee couereth the faces of the Iudges. If not: vvhere is he, or vvho is he?

25 My dayes are paſſed more ſvviftly than a Poſt, inſomuch that I haue ſeene no good at all.

26 They be ſlipt avvay ſooner than a ſvvift ſhip, or than a flying Eagle.

27 If I ſay in my ſelfe, I vvill forgette my complaint, I vvill appeaſe my vvrath, I vvill comfort mee.

38 I am afray de of my miſeries. For I knovv thou vvilt not iudge me innocent.

THat wee may fare the better by thys doctrine, we muſt call to remembrance what hath bene ſayd heretofore: namely 30 howe Iobs intent was too ſhewe that Gods iuſtice appeareth not alwayes vnto men, nor is ſo knowne, as it can be ſayd, that men may touch it with their finger: but rather that God woorketh after ſuch a ſtraunge faſhion, as it ſeemeth vnto vs that there is neither reaſon nor indifferencie in him, and that he maketh a hotchpotch of al things. But I haue tolde you afore, that Gods Iuſtice doth ſometimes ſhewe it ſelfe, and that there are certaine markes for vs too diſcerne it by. If God puniſh a wicked 40 man, there is none of vs, but hee thinketh vs all too haue warning by ſuch example, and wee bee compelled to glorifie him, according as it is ſayde in the hundreth and ſeuenth Pſalme. If God deliuer any one that calleth vpon him, and hath walked in his feare: we will ſay, God is rightuous. But hee keepeth not all one rate too doo continually ſo. For he hath his ſecrete iudge ments, which are incomprehenſible too vs, inſomuche that wee cannot but bee abaſhed and amazed when God ſhall doo things that ſeeme too bee quite agaynſt reaſon. Yee ſee 05 then howe Iobs meening is, that he findeth himſelfe as it were amazed, bycauſe God ruleth him not after his owne mynde and fancie, but hath another maner of doing of his workes, which is vtterly vnknowne vntoo vs. And here yee ſee why he ſayeth, If the whip ſinyte too kill, howe ſhall God laugh at the temptation of good men? Bycauſe this ſentence is darke, and ſhorte (whiche cauſeth darkeneſſe:) it hath bene expounded diuers wayes. But when all is throughly conſidered the very right meening is this: namely that if God ryſe vp agaynſt the wicked,60 howe dooth hee laugh at the trouble of the good? for he that ſpake afore, (that is to witte Baldad) pretended that God vttereth out his chaſtizements openly, ſo as when ſoeuer men haue deſerued it, and whenſoeuer they haue done amiſſe, God puniſheth them for it. Too bee ſhort, hee ſeemed (by his ſaying) that men were alreadie come too the latter day, and that iudgement and iuſtice were ſet in full perfection. Howbeeit, God reſerueth many things: And ſo yee ſee why God ſeemeth too goueme things confuzedly to this day. For if he ſhould puniſh all the ſinnes of men, we woulde thinke the ende to be come alreadie, & we would no more hope that our Lord Ieſus Chriſt ſhould gather vs vp to himſelf. So then it is needefull for vs, that God ſhoulde leaue many faultes vnpuniſhed, & alſo it is needful that the good ſhould be afflicted, and ſeeme to haue loſt their labour in ſeruing God. But now let vs come to Iobs wordes. If the ſcourge (ſayth he) doth ſlea immediately: that is to ſay, if God make no delay of his corrections, but lift vp his hande too ſmite men as ſoone as they haue ſinned, and do vnto euery man according to his woorthineſſe and deſeruings: why ſhoulde he then laugh at the affliction of good men? for we knowe that Iuſtice and vprightneſſe conſiſt of two partes: wherof the one is the puniſhing of euil folke, and the other is the releeuing of good folke and the mainteyning of them in their rightuous and ſounde conuerſation. Therefore if God puniſh the wicked: hee muſt alſo on the contrarie part mainteyne the good, ſo as he keepe them vnder his tuition, and ſuffer them not to be troubled or tormēted, bur that they may feele his ſuccour ſo ſoone as they crie vnto him. Howbeit (as we ſee) the good are puniſhed, not for a day or two, but with lingering paynes all their life long, ſo that in ſtead of ſhewing any ſigne that hee is minded to help them, it ſeemeth that God taketh vengeance of them, and is purpoſed to plunge thē into the bottomleſſe [Page] pit. Then let vs conclude, that he is not haſtie to puniſh the wicked out of hand, nor bringeth them at the firſt brunt too the poynt that men may ſay, Such a one hath done amiſſe, and therefore hee muſt bee puniſhed. For it were conuenient that both theſe two things were ioyned togither. And the reaſon that Iob vſeth here is good. For it is the ſame that S. Paule alſo ſetteth out in his ſeconde Epiſtle to the Theſſalonians, ſaying that it belongeth to Gods rightuouſneſſe too puniſh thoſe that trouble the good, & to giue reliefe and reſt to ſuch as ſhall haue bene 10 oppreſſed wrongfully for a time. The one of theſe points (ſay I) cannot be ſeparated from the other: that is to wit, that if God be rightuous and minde to ſhewe it perfectly in this world: on the one ſide he muſt haue his eye vpon all ſuch as do amiſſe, & not ſuffer them to ſcape his hand, but make thē come to a reckening: and on the other ſide when good men are diſquieted or haue any wrōg or violence offered them, he muſt pitie them and ſhew how he hath them in his hand. Ye ſee (I ſay) how theſe two things ought to match togither: otherwiſe there ſhoulde be but 20 the one part of iuſtice in God, and his iuſtice ſhoulde not be whole and perfect. VVe ſee then that Iob hath good reaſon to ſpeake ſo. And yet for all that, it is not to be ſaid that he lifted vp himſelfe maliciouſly agaynſt God. As I haue declared heretofore, his intent is to ſhew, that Gods rightuouſneſſe is not alwayes apparant, and that we muſt not take it for a generall rule, that as ſoone as men haue ſinned, God hath his hand bent to puniſh them: & on the contrarie part he wil at the firſt brunt ſhew himſelf a preſeruer of the good, by ridding them out of all their miſeries:30 we muſt not come to that poynt. And why? Bicauſe it is not Gods will that his rightuouſneſſe ſhould alwayes be knowne vnto vs, but rather to ſhewe how it is not for vs to enter at any time into his iudgemēts, but that it behoueth vs to humble our ſelues whenſoeuer he vſeth any maner of dealings that ſhal be quite contrarie to our fancies: & we muſt not preſume to murmur againſt him for it, but we muſt reuerence theſe great ſecretes which are far aboue our capacitie, vntill ſuch time as we may comprehend that which is hiddē from vs as now. Ye ſee then 40 what Iobs meening is. True it is that he ceaſſed not to be tormented with an exceſsiue paſsion. Therefore let vs learne hereby, that it behoueth vs to hūble our ſelues before God, & that although he deale after ſuch a ſtraunge faſhiō with vs, as we perceiue nother equitie nor vprightneſſe in it: yet notwithſtanding we muſt caſt downe our eyes. But if we haue any inclination too murmur agaynſt God, when he doth things that we comprehende not by our owne reaſon: the ſame will then ſpecially ſhew it ſelf, when he ſcourgeth vs: then are wee ſpurred to repine againſt 50 him: ſaying, what meeneth this? where am I? why doth not God pitie me? Lo how men wexe wood when God handleth them otherwiſe than they like of. But yet ſo is it, that Iob fought agaynſt ſuch temptations. Let vs marke then that Iob knew how God is rightuous, & was fully perſwaded thereof in generall But when he came to the incounter, & that the miſchief preſſed him: then was he driuen backe and inforced to chafe agaynſt God. Furthermore there is this reſtingpoynt wherof I haue ſpokē, that ſuch as will cōfort themſelues in their afflictiōs, muſt 60 alwayes haue an eye too the rule that Iob taketh here: which is, I am not ſcourged at Gods hand bicauſe I am an euill doer: for God puniſheth not men according to their deſerts. It becōmeth vs not to taske him ſo to our ordinarie maner of proceeding, for he hath iudgements that are incōprehenſible to vs. Ye ſee then how Iob ſpeaketh. And to confirme his matter, he ſayth: we ſee the good pine away & God helpeth thē not: he ſuffereth thē to continue in anguiſh a yeare or two, yea or all the time of their life: he maketh no coūtenance of cōming towards them, they be as poore forlorne folke. Now if God leaue good folke after that maner in their neceſsities: why ſhould it be ſaid that the whip ſtriketh out of hand, that is to ſay, that God is haſtie in puniſhing mens offences and ſinnes? VVe ſee the cleane cōtrary. And herevpon we gather, that we muſt not thinke our ſelues to be ſcaped from Gods hand, when (hauing done our neighbours a ſhrewd turne,) we bee at our eaſe for a time. Let vs beware we flatter not our ſelues whē God beareth with vs, but let vs vnderſtand that by that meanes he meeneth to draw vs to repētance. Abuſeſt thou gods pacience, ſayth S. Paule, ſpeaking to ſuch as were wilful in their naughtineſſe? True it is that God wil haue pitie vpon ſuch as returne vnto him, and aske him forgiueneſſe of their faultes: but yet doth it not therfore follow, that hee will caſt away all thoſe whom he ſcourgeth in thys worlde. Let vs marke then that God puniſheth not men as ſone as they haue done amiſſe: and yet it followeth not that they are therefore acquit, and ſhall neuer be called to account. Nay rather, it is bicauſe God giueth vs reſpite here to returne to his mercie, and too beſeech him to receiue vs to mercie. Therefore if we ſee the wicked triumph, and ſcoffe at God, and yet that they are not preſſed by his hande: let vs not be miſgreeued therat as though God had giuen vp his office and were no longer the iudge of the worlde: but let vs wayte till the time be come. Our Lorde may well delay the corrections that he intendeth to ſende, and on the other ſide the time may ſeeme long vnto vs: but yet muſt we reſtreyne our mindes, and hold them ſhort, knowing that God will not puniſh all the ſinnes of the worlde preſently, and hee knoweth why: there is reaſon good ynoughe why hee ſhould do ſo, as I haue ſayde alreadie. For his meening is too holde vs alwayes in ſuſpence, that wee might worſhip him and call vpon him, vntill all things be ſet in order and good ſtate. Thus yee ſee why there is ſo greate ſtore of minglings ſo long as the worlde indureth. It is bicauſe God intendeth to exercize vs in fayth and hope, to the ende we ſhould wayte for the comming of our Lorde Ieſus Chriſt, at whiche time he ſhall ſet vp all things full and perfectly which are now ſo intermedled. As touching that Iob addeth, that God laugheth at the temptation of innocents: he ſpeaketh after the vnderſtanding of man. For we muſt not imagine that God ſporteth himſelfe in the affliction of good men. VVe know what loue he beareth vs: he cannot expreſſe ſufficiently howe tender the ſame is, but in ſaying that we bee vnto him as the apple of hys eye. Then let vs not thinke that God is ſo cruel towards vs as to laugh at our torments, howbeit that we can imagine none otherwiſe after the f [...]eſh. Yea [we thinke thus with our ſelues:] Lord, thou knowſt the miſerie wherin I am, I cal vpō thee, I ſigh to thee, I feele how fraile I am: & yet thou letteſt me alone ſtil, and I perceyue not that thou [Page] intendeſt to helpe me by any meanes. Theſe things conſidered, we conclude in our ſelues, that God doth nothing but laugh at vs in heauen. But it behoueth vs to vnderſtād by faith, that whē god doth ſo diſcountenance the matter, he ceaſſeth not to haue pitie vpon vs. True it is that hee ſheweth it not out of hand: neuertheleſſe it ought to ſuffize vs, that beeing a father to vs he loueth vs as much as we can wiſh. For (as Ieſus Chriſt ſheweth) if our fleſhly fathers who are euil by nature, do loue their children: what ſhall God do who is the fountaine of all goodneſſe? Then 10 let vs not thinke that God laugheth at vs, but lette vs rather too conſider that hys diſcountenauncing of the matter is for nothing elſe but to exerciſe vs, and that he in the meane time ceaſſeth not to watch ouer vs to ſuccour vs after ſuch a maner as wee knowe not of. Thus much concerning this ſentence. And Iob addeth, That the earth is deliuered intoo the hande of the wicked, and that the eyes of the Iudges are turned aſide: that is too ſay, that ſuche as ought too redreſſe the troubles, offences, and miſorders that are committed, are guiltie of all. If not (ſayeth hee)20 where is he and who is he? In effect Iob ſheweth here, that during this preſent life, things ſhall be ſo mingled togyther, that men ſhall not (as they ſay) knowe white from black. The Earth then ſhall be deliuered into the handes of the wicked, that is to ſay, men ſhal ſee the wicked haue theirfull ſcope here, that ſuche as are moſt vnruly, moſt looce of lyfe, fighters, ſeditious, and full of all vngraciouſneſſe, ſo as there is nother vprightneſſe nor humanitie in them, ſhall haue all things at their will. Therefore when wee ſee God giue bridle to the wicked after ſuche 30 ſort, what is to bee ſayde? There is but one onely remedie, which is, that thoſe whiche beare the warder of Iuſtice ſhould repreſſe ſuch as vexe good men after that faſhion. But contrarywiſe, it is to bee ſeene that they be ſo giuen to themſelues, that they lette all go too hauocke. VVhat is to be ſayd, but that the magiſtrates which ought to yeeld euery man his right, ſuffer the wicked to doo the worſt they can? A man ſhall find no reliefe at their hands, but when he ſhall haue wayted to haue them do their dutie, it is to no purpoſe, they are but Idols. And what is the 40 cauſe of all this? And who is too blame for this (ſayeth Iob) but God? For is not God the gouerner of the earth? Then ought not all the wicked too bee rooted out of it? Or elſe if he beare with them, and lay the raynes of the brydle in their neck to vexe and trouble good men, without ſtopping them of their purpoſe: may it not be ſayde that God doth all this geere? On the otherſide is it not ſayd that it is Gods office too gouerne ſuche by his holy ſpirite as walke in his feare and in modeſtie? Moreouer he telleth vs how he hath ſtabliſhed the Ciuill ſtate of the 50 world, and that iudges can haue nother wiſdome nor diſcretion, but at his hand. Seing then that God leaueth magiſtrats ſo blind, that they be as Idols, and ſo lazie as they haue neither courage nor inclination in them too maynteyne good and to puniſh euill: no bodie is to be blamed but God as it is ſayd here by Iob. True it is that this ſentence may be expounded otherwyſe. But wee muſt not ſtand here vpon diuerſitie of expoſitions: wee muſt haue an eye onely to the naturall meening. Thus ye ſee in effect what Iob ment to ſay here. Vpon this verſe wee haue 60 a good leſſon to gather: which is, firſt that when wee ſee things ſo diſordered, that the wicked triumph, weltring in their pleaſures, inioying abundance of goodes, no man gainſaying them, and working their exceſſes and out ages without touche of breſt: we muſt conſider howe it is no new thing, that we ſhould be greatly aſtoniſhed at ſuche a temptation. For it is good, yea and needfull for vs to bee armed agaynſt ſuche imaginations. VVee ſee howe our owne minde driueth vs therevnto, ſo as if things fall not out according to our fancie, it ſeemeth to vs that al things are turned by fortune, and that God regardeth no more the worlde, or rather that hee forſloweth his duetie, or that he is as it were aſleepe, or elſe that he regardeth neither good nor euill. Lo what fancies runne in our heades, if we be not reſtreyned, according as the Scripture telleth vs that wee ought not too thinke it ſtraunge though the earth be deliuered after that ſort intoo the hande of the wicked. And why? For our ſinnes deſerue that the wicked ſhould haue full power ouer vs. If wee obeyed God as becommeth vs: it is certaine that things ſhould be ruled here after ſuch faſhion, as we ſhoulde bee contented. But foraſmuch as we bee ſtubborne againſt our God, and play the horſes that are broken looce: it is good reaſon that he alſo ſhould giue the wicked ſcope, to the ende that we might be chaſtized by the hand of them. And why ſo? for our vnthankfulneſſe deſerueth well that God ſhoulde bring forth his roddes and make vs feele them with al rigour. Therefore when this is knowne to vs, we thinke it no ſtraunge ſight to ſee things ſo cōfounded here below, as we may ſay that the earth is deliuered into the handes of the wicked, or that wee ſhoulde ſighe at the comming thereof too paſſe, bycauſe that God giueth vs warning of our ſinnes. And verely we haue good cauſe to ſigh, ſeeing that the wicked and the deſpyzers of God, muſt not onely defile the earth, but alſo haue their full ſcope. God hath created men after his owne image, and put all things into their hande, to the intent they ſhoulde bee as his lieutenants here. But behold, the wicked and ſuch as ſeeke nothing but to offende God and to deface his maieſtie and glorie, diſplace his children whom he hath appointed here to be his owne heritage. VVhen wee ſee all things thus turned topſitoruie: muſt we not needes grone? and muſt not this prouoke vs to pray God to vouchſafe too ſet all things againe in their right ſtate? Furthermore when it is ſayde that God is hee that ſhutteth the eyes of the Iudges, let vs marke howe it is as much to ſay, as that they which haue the adminiſtration of Iuſtice committed vnto them, cannot haue the minde to do it, except it be giuen them from aboue? For a man is not able to gouerne himſelfe: and how ſhall he then gouerne a whole realme▪ Furthermore it is a matter of great preeminence to execute Gods office in this worlde: and therefore God muſt bee fayne to worke in thoſe, whom he hath ſette in high eſtate and authoritie. And as for the parties themſelues that are in it, they muſt bee ſo much the earneſter in calling vpon God, that it may pleaſe him to guide thē and helpe them. For if a man thinke himſelf to be of ſufficient abilitie when he is ſet in the ſiege of iuſtice, & truſt in his owne wiſdome and power: God will laugh him to ſcorne, and make him a very blockheade. They therefore whom God choozeth muſt humble themſelues ſo much the more, and not preſume vpō any thing that is in them▪ [Page] ſelues, but muſt craue the ſpirite of wiſedome, the ſpirite of ſtoutneſſe, and the ſpirit of vprightneſſe, that god may giue them the power and abilitie to diſcharge their duties faythfully. Thus yee ſee howe Magiſtrates ought to betake themſelues vntoo God in all care and feare. And we alſo that are vnder them, muſte all of vs on our parte doo the like. For if there bee no iuſtice among vs: beholde, the curſe of God is vpon vs, and the Lande muſte bee defyled ſo farre tyll God poure out hys vttermoſte wrath vpon vs: and in the meane while wee oure ſelues 10 muſte bothe ſuffer and ſee good men ſuffer, and none of both to be maynteyned as they ought to be. Seeing then that it is for the welfare of a whole Realme, when God giueth his ſpirite too Princes and Magiſtrates, and men of Law: it is for vs to cal vpon him, that he ſuffer them not to be blinded and vnable to diſcerne aught, and blockiſhe as though they ſaw not the euil doings that are cōmitted. And like as we muſt ſewe for the grace and goodneſſe of our God, that it may pleaſe him to graunt his ſpirite vnto Magiſtrates: ſo muſt wee alſo pray him too giue vs ſuch 20 ſtrength and ſtoutneſſe, as wee may not bee out of heart when wee ſee things go amiſſe (as wee ſee them go too much) yea and from euill too worſe, ſo as the Magiſtrates in ſtead of riſing vp when they ſee neede, and of beeing readie at hande to mainteine the right, knowing thēſelues to bee ordeyned of God for the ſame purpoſe: do fauour and mainteyne the euill. Let vs aſſure our ſelues that god hath forſaken them, and thereby ſheweth that hee hath withdrawne himſelfe from vs, bycauſe wee bee not worthie to haue him ſit among vs as he hath promiſed to doo 30 among all ſuch as are conformable vnto him. Thus ye ſee the fruite of our diſobedience and of all our ſinnes, which is, that God ſhall ſuffer all ciuill order too bee ouerthrowne among vs, that all things may bee confounded as wee haue well deſerued. And ſo when wee ſee ſuche trouble and confuzion among vs, let vs aſſure our ſelues that God puniſheth vs: and that when he taketh away al diſcretion and vnderſtanding from iudges after that ſort, it is bicauſe hee hath ſtriken them with the ſpirite of giddyneſſe as it is ſayde in the Scripture. But yet muſt wee 40 not murmure agaynſt God, aſſuring our ſelues that hee dooth not any thing without cauſe although wee cannot perceyue it. And this is it that Iob meeneth by ſaying: If not, where is he? and who is he? It is to ſhewe that when we haue ſought all the reaſons why there is ſo muche euill done in the worlde: wee muſt euermore come vnto God. For when the Scripture ſayeth that God dooth both good and euill: it meeneth that all things proceede from him, whether it bee proſperitie or aduerſitie, lyfe or death, light or darkeneſſe, as it is ſayde in the Prophete 50 Eſay: inſomuche that whatſoeuer the Diuell doth (as I haue ſayde afore) or whatſoeuer the wicked ſorte doo attempt, wee muſte take the ſame as at the hande of God. For vnleſſe hee gaue them the brydle they coulde not attempt any thing: and whatſoeuer they deuiſed, they coulde neuer bring it to paſſe. So then it were a fayre martyring of a mans ſelf to leaue God and to ſeke the inferiour meanes. For it belongeth to god to gouern, and if he had not ſoueraine dominion ouer all creatures, all would go to wrecke. And although men ſeeke nothing 60 but to rebell againſt him: yet doth he ſerue his own turne with them ſpite of their teeth. This is it that Iob ment to vtter in ſaying, If not? where is he, and who is it? VVhē there happeneth any miſchiefe, let men ſearch it out, ſaying: who hath done this? True it is that when any euill happeneth, we can well skill too make our diſcourſes, and too ſeeke ſome ground of it here beneath. If we bee in a Countrey where a King or Prince reigneth tyrannically, men will ſay, beholde, the King fleeceth and deuoureth his people, and moreouer maketh none accoūt of miniſtring iuſtice: he hath officers like himſelfe, who ſeeke but to intrappe men: all is ouerturned and out of order: it is to be ſeene that there is none other ſhift but the realme muſte come to vtter decay: and who is to be blamed for all this? what complaints ſhall be heard herevpon? It is not marked that men are all togither frowarde and naughtie, nor that they haue prouoked Gods wrath agaynſt them, and that they bee folke giuen too all lewdneſſe, deſpizers of God, and looce of life in all poyntes and reſpects, ſo as it ſhoulde ſeeme they are deſirous to kindle the fire of Gods wrath, to burne vp all. Men then may well alledge the lewdneſſe of gouerners, when a Nation is ſo miſordered after that maner: but yet muſt they mount vp higher. For let vs not thinke that God is aſleepe in heauen, and hath forgotten the worlde: but rather let vs aſſure our ſelues, that hee worketh with his owne hande, and that the ſinnes of the people are the cauſe why the officers and men of law are wicked, and that for the ſame cauſe God alſo is fayne too ſhake them off, and to make them as it were mirrours of his wrath and vengeance. So then let vs ſo cōſider the inferiour cauſes and meanes, as we may neuertheleſſe perceyue in our reaſon and vnderſtanding, that God abydeth continually all the while in his ſoueraine dominion, and as we may know that all things come of him. But yet notwithſtanding, wee ſhall not alwayes knowe the cauſe why God worketh ſo. VVhen wee ſhall haue ſearched to the vttermoſt, and made great circuites and diſcourſes: in the end we ſhall be dazled and not ſee any reaſon why God doth this or that. VVhat is to bee done then? wee muſt honour this Iuſtice of God which is vnknowne too vs. True it is that ſometimes God worketh in ſuch wiſe, as his Iuſtice is fully apparant, and men may ſee it with their eyes: and ſometimes alſo it is hidden. And in this cace we haue no more to do but to honour it, and to ſay: Alas Lorde, thy iudgements are a bottomleſſe pit wherevnto wee bee not able too attaine: but yet will wee not ceaſſe too confeſſe that thou art righteous, although wee perceyue not the reaſon why. Howbeit we muſt not ſurmyze as men do that are not well practized in the Scriptures, that things are done here bylowe by Gods ſufferance, without caring for them or medling with them. For that were as much as to cut off his power, and it were all one as if he were aſleepe in heauen, and left the ruling of the worlde here beneath, eyther to Satan, or too men. It were (I ſay) an vtter defacing of Gods maieſtie. For it is meete that he ſhoulde order all that hee hath made, and that the ſame ſhoulde proceede of his will and good diſpoſition. True it is (as hath beene ſayde) that we ſee not alwayes howe God is rightuous: but yet muſte wee acknowledge him too bee ſo, and wee muſte walke in all ſoberneſſe and modeſtie, and then in the ende God will make vs to knowe that which is hidden from vs as nowe. [Page] Let vs come to that which Iob addeth: he ſayeth, that his dayes are gone away more ſwiftly than a poste or a ſhippe vnder ſayle. Therefore is alſo Flying: And this woorde is ſette downe too expreſſe the better, that Iob ſpeaketh not of ſome greate ſhip that is full fraughted: but of ſome little pinneſſe that may ſerue to make ſporte and paſtime vpon the water, which turneth nimbly here and there and goeth away apace. Therefore hee likeneth his life to a little pinneſſe that is light, and glydeth ſwiftly vpon the water: and there withall hee compareth it alſo to a Poſte: and finally 10 to an Aegle that ſoreth in the ayre to ſeeke hir pray. Heere Iob ſheweth howe ſore hee was caryed away in all his paſsions. And it pleaſed the holy Ghoſt that this preſident ſhould bee gyuen vs, to the intent that euery of vs ſhoulde in the perſone of Iob beholde what maye happen to himſelfe. Then how fare wee when God ſcourgeth vs? Lo here a temptation to driue vs to deſpayre: whiche is, when wee forgette all the gracious goodneſſe that God hath done for vs. If wee coulde bethinke vs of the benefites that wee haue receyued at Gods hande, as we haue 20 ſeene Iob ſay heretofore: it is certain that the ſame would make vs to forget all our ſorrowes. VVell then God doth nowe ſmyte mee: but what for that? I haue receyued as muche good at his hande, and hee hath ſhewed himſelfe bountifull towardes mee: was it not to the ende I ſhould alwayes taſte of his mercie, and that I ſhoulde truſt to it, and flee therevnto for refuge? wee cannot eate one bit of breade, but the ſame is a witneſſe vnto vs of Gods goodneſſe, and that he will alwayes be our father and Sauiour. Beholde heere an ineſtimable remedie to ſweeten all our 30 ſorrowes whenſoeuer wee bee afflicted: which is by calling to minde the benefites and gracious giftes that wee haue receyued at Gods hand. But Satan who ſeeth well this, vſeth a cleane contrarie policie: whiche is, to make vs forget the good that God hath doone vs and beſtowed vpon vs, too the ende wee might haue nothing in vs but anguiſh to ſet vs in a fretting and that there might be nothing but bitterneſſe, nor nothing that might cheere vs or comfort vs in our troubles. This is it that Iob ſheweth vs nowe. My dayes (ſayeth hee) are ſlipt away, like a little Pinneſſe 40 that will go ſwiftly vppon the water, or elſe as an Eagle flying in the ayre, or as a Lackey that goeth poste. Hereby hee dooth vs too witte, that hee remembreth no more howe God cauſed him to be borne into the worlde not that he had giuen him ſo many tokens of his fatherly loue, as he might well haue wherewith to comfort himſelfe: yea, if he had had ſuch regard & conſideration as were requiſite. True it is that Iob kept alwayes ſtill ſome taſte of Gods goodneſſe, ſo as he was neuer in deſpayre. And verely although he were tormented and toſſed to and fro, yet had 50 he alwayes ſuch vnderſtanding, and was ſtill hilde in ſuch awe, as hee knewe God too bee rightuous, and alſo wayted too bee deliuered of his miſeries. Now when wee ſee ſuch temptations in him, it behoueth euery of vs to haue an eye to himſelf, & to behold himſelf here. And in deede although God ſhewe vs the fauour to make vs taſte continually of his goodneſſe: yet notwithſtanding we know not ſufficiently & fully how wel he loueth vs: but rather if hee trouble vs, wee quite forget the good that hee hath done vs, and to our ſeeming wee neuer receyued any benefite 60 at his hande. Nowe then ſith wee ſee that ſuche a temptation befell vntoo Iob, ſo muche the more behoueth it vs too bee fenced before the blowe come: Let vs take warning (I ſay) as oft as God ſhall ſend vs any trouble: and let vs thinke thus: Yea, but did God neuer doo mee any good? Is the good loſt that hee beſtowed vpon mee? If I beare it not in minde: to what purpoſe ſhall all this ſerue mee, but too procure double puniſhmentes for mine vnthankfulneſſe? Lo what wee haue to marke. And further foraſmuch as our life is ouerbrickle: let euery of vs inforce himſelfe the more to thinke vpon the gracious goodneſſe and benefites of God. If wee fall into any aduerſitie, wee muſt by and by runne to the remedie: which is to pray vnto God to ſtrengthen vs, and to withholde vs from murmuring agaynſt him, yea whatſoeuer tribulations wee be driuen to indure, fully aſſuring our ſelues that if wee be of his Church, and of the body of our Lord Ieſus Chriſt, wee muſt bee made like vnto his Image, and that the glory which is prepared for vs aboue in heauen, is ynough too recompence all the tribulations that wee can indure in this worlde: and this bethinking of things will ſerue well to aſſwage all oure ſorrowes. Finally Iob concludeth, that if hee ſay hee will forget his complaints, and refreſhe himſelfe of his ſayde greefe and torment: hee cannot. VVhy ſo? For (ſayeth hee) I am afrayde bycauſe I know thou wilt not leaue mee vnpuniſhed, or that thou wilt not holde mee giltleſſe. In effect, Iobs meening in this ſentence, is that foraſmuch as he hath to do with God, he can finde no releefe for his aduerſitie and heauineſſe: and that although he purpoſe ſo to do, yea & inforce himſelfe to bring it to paſſe: yet dooth God holde him ſhet vp ſo as he cannot haue any reſte in himſelfe. It is a very notable ſentence. For (as we haue earſt ſeene heretofore) if we haue to doo with men, we may ſtill haue ſome ſtartingholes, and wee may ſlink aſide into couert, to ſay, I will find ſome meane or other to ſhift my ſelfe out of ſuche a mans hands: although hee be a Lion and gape with open mouth too deuour me: yet for all that I maye ſtill ſcape from him. So then if we haue to deale but with men, we may ſtill finde ſome ſcapingplace: but if God ſhew him to be our aduerſarie, and that he holde vs at the ſtaues ende, and make vs to ſay, no, beholde it is God that puniſheth mee, behold, it is God that troubleth me: we may peraduenture writh our ſelues hither and thither, and make all the fetches in the worlde: and yet when wee haue ſtyed aboue the cloudes with oure skill, God is ſtill higher and higher aboue vs: & if we go down to the bottome of the deepes, his hand can well reache thither to vs: and if we paſſe ouer the Sea, his hand ſhall ſtretch yet farre further. Therfore let vs learne to knowe that we muſte ſeeke no ſtartingholes when wee haue to do with God, but muſte appeare before him when he cyteth vs, and wee ſhall gayne nothing by delaying. Alſo let vs learne not to flatter oure ſelues as we are woont to do. For behold the vſe wherevnto this doctrine ought to ſerue vs: is that when we ſee the hypocriſie that is in men, we ſhould come right forth afore God without diſsimulation, to diſcouer oure hartes there. For it is meete that hee ſhoulde ſearche vs to the quicke, and we cannnot hide any thing for ought that we can doo. Therefore if we will be at peace with our God: let vs beware that we vſe none of the fonde toyes wherwith we are woont to beguyle our ſelues. But let vs walk [Page] in feare and carefulneſſe before him, and let vs pray him that if it pleaſe him to ſcourge vs, it maye bee with ſuche meaſure, that when he maketh vs to feele his diſpleaſure, wee may not ceaſſe for all that to taſte of his goodneſſe, that the ſame may ſerue vs to aſſwage our ſorrowes, ſo as we may not doubt but that he is at hand with vs, to deliuer vs, when he ſhall perceyue it to be for our welfare & profit: yea euē bicauſe we haue called vpon him. Thus ye ſee after what ſort we ought to put this leſſon in vre. The reſidue (God willing) ſhall bee diſcourſed to morrow.10

And now let vs caſt our ſelues down before the Maieſtie of our good god with acknowledgemēt of our faults, praying him too make vs feele them in ſuche wiſe as wee may be inſtructed to lowlineſſe, yea euen to glorifie him in all our tribulations, beeing well aſſured that wee haue deſerued a hundred thouſand tymes mo miſeries than he ſendeth vs. And ſpecially that we may know that he holdeth vs vp and ſpareth vs continually, euen by his fatherly goodneſſe. To the intent therfore that this may leade vs to glorifie and magnifie him, and to walke in the feare of him, vntill ſuche time as hauing withdrawen vs quyte from all the troubles and hinderances that hold vs backe as nowe: hee make vs attaine too the knowledge of the things which are to deepe for vs as yet: let vs pray him to guyde vs in ſuche wiſe by his holy ſpirite, as wee may honour his ſecretes till hee giue vs the full ſight of them, & make vs feele by experience, that he hath bene our father & Sauiour, when wee ſhall haue obeyed him as true children. That it may pleaſe him to graūt this grace not only to vs, but alſo to all people & Nations of the earth, &c.

The .xxxvij. Sermon, which is the fift vpon the ninth Chapter.

This Sermon treateth ſtill vpon the .xxvij. and xxviij. verſes, and then vpon thoſe that followe.

29 If I bee vvicked, vvhy labour I in vaine?

30 If I vvaſhe my ſelfe in cleare vvater, and make my handes pure and cleane,

31 Thou vvilt plundge mee in the myre, and mine ovvne clothes ſhall defile mee.

22 For hee is not a man as I am, that I might beebolde to anſvvere him, and that vvee might go too lavve togither.

33 VVho is the vmper that vvill put his hande betvvixt vs?

34 Let him take his rod avvay from mee, and let him not fraye mee any more.

35 And then vvill I ſpeake, and not bee afraide: but I holde mee ſtill bicauſe he is not ſo.

I Haue begonne alreadie to expound this ſentence where Iob ſayeth that hee hath no reſte bicauſe it is God that purſueth him, by reaſon whereof hee is the more diſmayde in his aduerſities. For if wee ſuffer any trouble at mens handes, wee may find ſome meanes to reſiſt them. But if wee knowe that God is againſt vs, ye ſhall ſee vs ſo incombred, as we may well ſeeke here and there for remedy, but wee ſhall 40 finde none till God be at one with vs. And bicauſe it had bene layde to Iobs charge, that he ment to iuſtifie himſelf before God, & it had bene tolde him that he ſhould gaine nothing by ſo doing: he addeth: VVell then, I am wicked, & why then do I trouble my ſelfe in vayne? Heere Iob pleadeth giltie, howbeit not in ſuche wiſe as his freendes had tolde him of, who ſpake as then in effect as enemies. VVhy ſo? They intended to haue hild him as a condemned caytife, as a deſpizer of God, & as a caſtaway. Howbeit Iob graū teth not that, but hee ſayeth hee is an offender if it were 50 ment that Gods ſecrete iudgement ſhoulde bee entered into, as if hee ſhoulde ſay: I haue a fayre pleading of my cace: for when I ſhall haue iuſtified my lyfe afore men, yet ſhall I alwaies be condemned afore God, if hee liſt to enter into his rigour agaynſt mee. For wee muſt alwayes turne backe againe to this grounde which wee haue ſpoken of heeretofore: that is to wit, that God may well allow of vs, as of them that ſhall haue ſerued & honoured him: and yet notwithſtanding, that when hee ſhall bring vs to his ſecrete iuſtice, whiche is the rule of that rightuouſneſſe 60 whiche hee ſtandeth to and accepteth: wee ſhall be nothing, & all that euer is in vs muſt needes be vtterly defaced. This requireth a larger declaration, for otherwiſe it will not bee vnderſtoode. Truely according to the rule which God hath giuen vs in his law, there is not any mortall wight that can be found rightuous: for where is the perfect loue that is required there? I ſay wee loue not God with all our hart, and our neighbour as oure ſelues. Forſomuch then as wee fayle both in loue towards God, & in charitie towards our neighbour: we be condemned by Gods lawe. And heere wee ſee why S. Paule alledging this text, Curſed is he that perſourmeth not all the things that are conteyned in the law: concludeth thervpon, that there is no more any rightuouſneſſe among men, nor any hope of their ſaluation, if they reſt vpon their own workes. VVhy ſo? Doth it follow that bicauſe the tranſgreſſors of the law, are curſed, therfore all men ſhould be ſo? Yea verely: for are there any to bee found, whiche haue walked according to Gods law? No: I meane in full perfection. For if we haue miſſed in any one poynt we be giltie in all: bicauſe that (as S. Iames ſayeth) Hee that hath forbiddē to murther, hath alſo forbidden to ſteale. VVhē wee ſhall haue offended Gods Maieſtie, & haue wrought agaynſt his rightuouſneſſe: muſte wee not needes come ſhorte of rightuouſneſſe? Marke then a ſpeciall poynte: which is, that if God enter intoo account with vs according too the rule that is conteyned in his lawe: hee ſhall not finde ſo muche as one rightuous man in the whole worlde. Yet notwithſtanding in the meane whyle there are that walke in the feare of God, howbeit not through their owne nature. For howe fayre ſhewe ſoeuer wee [Page] make: it is certaine that till God gouerne vs with his ſpirite, all the holineſſe that men perceyue in vs, is but hypocriſie and vntruth. But if God touche our hartes, and write his lawe within the ſame: then ſhall we obey him: howbeit not throughly, nor with ſuch perfect ſoundneſſe as wee may come boldely before God to bee acquit. Neuertheleſſe there is greate diuerſitie betweene the deſpizers of God, and the faythfull. For although the faythfull man haue manye infirmities in him, and cannot walke ſo right as he fayne would: yet notwithſtanding hee hath a 10 deſire to ſerue God, he laboreth in it, & he inforceth himſelfe to it: wheras the faithleſſe taketh ſcorne of all goodneſſe, caſting God off, and making none account of him, but is giuen to his owne ſenſualitie. So then wee ſee, that ſome may be called rightuous, who deſerue not to be accepted ſo before God. There is no finding of any perfect rightuouſneſſe here in men, neyther is it to be ſayde, that God is beholding to them, and that they may go to lawe with him, or that they haue deſerued well at his hand, & that he cannot find any fault in them or in their life. No:20 but we ſpeake of another rightuouſneſſe whiche God accepteth of his owne free goodneſſe: and wee ſpeake of a rightuouſneſſe that is but halfe a one: whiche maye bee rightly cōdemned, howbeit it is not condemned, bicauſe God imputeth not the faults and imperfections that are in his faithfull ones. And Iob doth not here tearme himſelfe a wicked man, after the maner of a lawleſſe & aweleſſe perſon. Ye ſhall ſee a whoremōger that ſhall be giuē to all filthineſſe, & mocke at God to the full: ye ſhall ſee a cruell man giuen to extortion: yee ſhall ſee a blaſphemer 30 or ſwearer: & theſe maner of men are wicked in their conuerſation. For their naughtineſſe is ſo farre oute of ſquare, as we ought of good right to hold them accurſed. Iob graunteth not himſelfe to be ſuch a one: for then had he lyed, as wee ſhall ſee heereafter, where hee proteſteth himſelfe to haue bene the foſterer of the fatherleſſe, the ſuccourer of the widowes, the eye of the blinde, and the bearer vp of the feeble & weake. To bee ſhort, hee had in him an angelicall ſoundneſſe, if it bee cōpared with other men. How then, and in what ſenſe doth he cōdemne himſelfe 40 for a wicked man in this ſentēce? For he doth it not of hypocriſie▪ As I ſayde afore, it is bicauſe that if he enter into the ſecrete iuſtice of God, there he muſt needes bee caſt: and he ſhall do well to alledge, Lord, it is at thy hāde that I haue receyued this grace of yeelding my ſelf to thy ſeruice: and although I haue not walked ſo perfectly as I ought to do: yet notwithſtanding it was the marke that I amed at, and I haue applied mine indeuer that way, ſo as my minde was none other, but too haue giuen my ſelfe wholly therevnto. True it is that I am blame worthie in 50 many things: howbeit I haue not ſhrūke away frō thee at any time. Iob might well haue proteſted al this. But what for that? In the ſayd rigorous iuſtice he muſt needes haue had his mouth ſhet. For although men maye well ſhewe themſelues to haue had ſome deſire to do well▪ yet is all that nothing worth. Thus yee ſee what Iob ment by this ſentence. And therfore let vs marke well, that whoſoeuer wee ſhall haue any fayre ſhew▪ (I meane not before men, but euen before the Angels of heauen) although we haue labored too ſerue God without diſsimulation: yet is not 60 that ynough to iuſtifie vs. VVhy ſo? For if we enter into accounte with God, all the rightuouſneſſe that wee can haue, muſt needes waſh away and come to naught. Sainct Paule ſpeaking of his charge onely, and not of his whole life, ſayeth, that he hath not ought whereat his cōſcience may repine, or for the which he might bee blamed iuſtly, and yet notwithſtanding that he woulde not iuſtifie himſelfe. In that place he ſpeaketh but of one thing: namely that hee had preached the Goſpell with a good zeale, and yet for all that he confeſſeth, that he ſhall not be iuſtified for it. And why? For God can finde faults ynowe in him, which he himſelf wiſt not of. Now if S. Paule ſpeaking of the office of Apoſtleſhip, ſtoode vpon that poynt bicauſe he knewe well that God coulde condemne him in many things that were vnknowen to himſelfe: how ſhall we do when wee come too the examination of our whole lyfe? How ſhall we do when God ſhall enter action againſt vs; not for ſome one matter, but for all matters, yea euen for oure woordes and thoughtes, and not alonely for oure woorkes? Neuertheleſſe wee muſte alwayes come backe too this poynte, namely, that Iob ſpeaketh not alonely of the rigour of the lawe, whiche is vnable too bee borne, and ſerueth to ouerwhelme vs euery whit of vs: but alſo mounteth yet higher too the ſayde iuſtice whiche is vnknowen vntoo vs. Notwithſtanding, when hee addeth, VVhy laboure I in vaine? Thereby hee ſheweth himſelfe too haue an exceſsiue paſsion. Not that hee yeeldeth wholly vntoo it (for it is certayne that hee hath reſiſted it:) but hee ſpeaketh of the affection that was in him after the fleſhe. His ſaying then is, verie well I yeelde my ſelfe giltie, I confeſſe I am a ſinner, I confeſſe I am wicked: But why take I this payne too no purpoſe? For God perſecutes mee heere: and thoughe I condemne my ſelfe, yet am I neuer the more eaſed: Is it meete that God ſhoulde ouerwhelme mee at the firſte blowe? VVhy am I not wiped oute of the worlde? why dooth God take pleaſure too holde mee in ſo long pyning? Seeyng I acknowledge my ſelfe woorthie too bee condemned, what woulde hee haue more? Lo howe Iob ſpeaketh heere as a man in a rage. But (as I haue tolde you heeretoofore) although the faithfull doo fight agaynſte their temptations: yet myſſe they not too bee ſhaken, and to feele ſuch aſſaults as they wote not where they bee. And that is the thing whiche Iob confeſſeth, and verely hee is the more prouoked herevnto▪ by the temptations of thoſe that galled him, as though hee had gone about to make his part good againſt god. And that which he addeth immediatly after, conteyneth a more certayne declaration of it. For hee ſayeth, If I waſhe my ſelfe in water, ſo as I make my ſelfe throughly cleane, God ſhall caste mee into the myre, I ſhall bee plunged in filthineſſe, inſomuch that mine owne apparell ſhall defile mee. That is too ſay, when I ſhall haue clenſed my ſelfe well, the ſame cleaneneſſe of mine whiche at this preſent beareth a goodly ſhewe, ſhall bee but dung and filth aſore God. Heere Iob continueth ſtill in his matter, to ſhewe that when wee haue well examined our lyfe, it ſhall bee founde that oure fearing of God and our obeying of him proceeded [wholly] of the grace that hee gaue vs, and yet that the ſame dooyng of ours, is nothing. For we muſte alwayes beare in minde, that Gods Maieſtie is hydden from vs, and that in the ſame Maieſtie there is a certaine rightfulneſſe which we [Page] comprehend not. True it is that God hath well giuen vs a paterne and image of rightfulneſſe in his lawe, howbeit, that is but according to our capacitie. But it behoueth vs to know, that our reaſon is ſo groſſe, as it cannot mount ſo high, as to conceyue perfectly what is in God. So then the verye rightuouſneſſe whiche is conteyned in Gods lawe, is a rightuouſneſſe that is bounded within the meaſure of mans capacitie. VVee doo rightlye call it perfect rightuouſneſſe, and ſo may we name it: yea and the Scripture tearmeth it perfect rightuouſneſſe: how ebeit but in 10 reſpect of vs, that is too ſaye in reſpect of creatures. I meene not in reſpect of vs as wee bee ſinners, and as wee be all curſed in Adam: but in reſpect of vs as we be Gods creatures: yea and (to take away all difficultie) euen in reſpect of the Angelles. This rightuouſneſſe then is ſuch a rightuouſneſſe, as Angelles and men ought too yeelde vntoo God, by obeying him and pleaſing him, yea euen in as much as they bee his creatures. But yet for all this, there is another higher rightuouſneſſe in God, that is too ſaye a perfect ryghtuouſneſſe, wherevntoo wee 20 bee not able too attayne, neyther can wee bee able too come any whitte neere it, vntill wee bee made like vnto him, and haue the function of the glorie that is hid from vs as yet, and which wee ſee not but as it were in a glaſſe and darkely. For then ſhall wee bee a farre other thing, than wee bee now. Thus yee ſee why Iob telleth vs here, that though hee waſhe himſelfe, yet ſhall hee bee founde vncleane neuertheleſſe. And although he ſpeake here of VVater, and of Snowe: yet notwithſtanding, by a reſemblance hee meeneth all the cleanneſſe that is in men, according 30 as is ſayde, I will waſhe my handes in innocencie. VVhen Dauid ſpake ſo, hee had an eye too the Ceremonie of the lawe, forſomuche as it was Gods will that men ſhould make themſelues cleane when they came into the Temple to pray. And what was the reaſon? Bicauſe wee bee ſullyed and full of all filte: therfore it behoueth vs to bee made cleane when wee preſent our ſelues before God. And howe may that bee done? Can water bee a ſpirituall waſhing for our ſoules? No. Then muſte wee take the Ceremonie of the lawe, as a figure of the thing 40 that muſt be in our ſelues: that is to wit, that wee muſte renounce all lewde affections, and haue a pure and cleane hart: we muſt renounce all wicked works, and dedicate all our members to ſerue God perfectly: and that is the waſhing wherof Iob ſpeaketh here. To be ſhort, his ſaying is, that if hee ſhould inforce himſelf to ſerue God, yea euen in ſuch wiſe as hee ſhoulde become as white as Snow: yet ſhould God finde ſomwhat worthie of blame in him. And why? Hee will plundge mee (ſayth he:) behold heere a ſtraunge maner of ſpeaking, that God ſhoulde 50 plundge him in the myre. And howe is that? For it is not the propertie of God to put any ſoyle into vs: we know hee is the fountaine of all holineſſe: yea and when wee be full of filthineſſe, wee flee too him for helpe too bee purged and made cleane by him. VVherefore is it then that Iob ſayeth, that God will plundge him in the myre? His meening is, that God will diſcouer an vncleanneſſe in him whiche was not perceyued afore. And howe will hee diſcouer it? Not onelie after the lawe. True it is that the onelye lawe of God is ynoughe too condemne 60 men, as I haue ſayde afore. And heere yee ſee why the lawe is called the meſſage of death: namely bicauſe that if we haue no more but the doctrine that is conteyned in the lawe, wee ſhall bee vtterly ouer whelmed afore God, and wee ſhall bee caſte away without any remedie. Then if God indite vs but according to the forme of the lawe, he ſhall diſcouer filthineſſe ynoughe in vs. But Iob ſteppeth yet further: that is to wit, that although we had the ſayde pureneſſe according to the lawe, that is to ſay, althoughe wee had perfourmed all that euer God commaundeth there, which is impoſsible for men to doo: yet can wee not ſtande before him. But let vs put the cace, that Iob were as an Angell, and that hee were able to go through to Godwarde according too the rightuouſneſſe of the lawe: yet ſhoulde hee alwayes finde himſelfe behinde hande in reſpect of the ſecrete rightfulneſſe that is in God. For it is ſayde that the verie Angelles are not able too ſtande afore him, if hee liſted to enter into reckening with them. Iob therefore in this ſentence meeneth, that euen when hee ſhall bee as pure as pure may bee, (I meene according too the rightuouſneſſe of the lawe) all ſhall be but dung and filth when it commeth afore God. And behold heere a leſſon which ought to make all fleſh to ſtoupe, when we ſhall haue weyed well the things that are conteyned therein. True it is that the ordinarie doctrine of the holye Scripture is, that when men looke vppon themſelues too ſee whether they haue fulfilled Gods lawe or no: there ſhall they finde themſelues all condemned. Beholde (I ſay) wherevnto the holy Scripiure bringeth vs backe. And wherefore? For wee know what pride and hypocriſie are in vs. VVee bee ſo proude that we will not ſtoupe to God except we be compelled. Then if oure Lorde preſſe vs with his ſecrete rightfulneſſe, whereof mention is made heere, what a thing will that bee? But wee play the horſes that are broken looce, and wee ſet vp our hornes too doſſe agaynſt God as wee ſee the vnbeleeuers doo, who blaſpheme him with full mouthe: and althoughe they bee conuicted, ſo as theyr owne conſcience reprooueth them, and they knowe not what too ſay for themſelues: yet notwithſtanding, their mouthe is ſtill open too rayle at God, too grudge againſt him, and too ſpite him at theyr pleaſure. And therefore it is requiſite that God ſhoulde haue a way to condemne vs peculiar to our nature, to abate the pride and hypocriſie that are in vs. Heere yee ſee why God bringeth vs to the lawe, and telleth vs that we be vtterly forlorne: as if hee ſhoulde ſaye, well, I ſee that euerye of you ſootheth himſelfe, and ſtandeth too muche in his owne conceyte: yee cannot be brought to any reaſon nor made to ſubmit your ſelues. I will not ſewe agaynſte you my ſelfe, but I gyue you a looking glaſſe in my lawe, and I woulde haue euery one of you to beholde himſelfe there: looke there whether yee be fayre or no. Come wee once to the lawe of God, there euery man ſees his owne filthineſſe: and whereas earſt there was (to our ſeeming) nothing but life and welfare, and wonderfull ſtuffe in vs: nowe wee bee ſtarke dead as Sainct Paule ſpeaketh. Yea verely if wee vnderſtande Gods lawe as wee ought too doo. For there are many that haue the vayle ſtill before theyr eyes, who beare themſelues in hande that they haue ſerued God well: and ſo long as the lawe is layde aſyde from them, they thinke themſelues to haue performed it to the full, [Page] and yet they neuer came neere it. Suche folke haue a ſcarffe before theyr eyes. But if wee conſider what Gods lawe is, we ſhall finde that there is nothing but filthineſſe and iniquitie in vs. Yee ſee then wherfore God toucheth vs after ſuche a maner. But beholde there is yet a higher meening in this ſentence, (according alſo as Iob ſpeaketh it for the perfecter ſorte:) that is to wit, that neuer any righteouſneſſe of the lawe ſhall bee able too ſtande afore God, if hee liſte to deale rigorouſly with vs. And heere a man might caſte a doubt, and ſaye: will God condemne 10 men when they ſhall haue perfourmed all that hee commaundeth and appoynteth them? No, the matter is not what God will do, but what hee may do. For ſurely hee will not do it. Then let it ſuffize vs, that when wee haue ruled our life well according too Gods lawe, we ſhall bee accepted for rightuous before him. This is certaine. For it is ſayde, hee that dooth theſe things ſhall liue in them. The promiſe is not to deceyue vs with vntruth. But howſoeuer the cace ſtand, this is alwayes a ſure grounde, that when wee ſhall haue obeyed Gods lawe too the full, and 20 atteyned the ſayde pureneſſe ſo greate as is required, (whiche is an impoſsible thing for mortall men to doo:) yet notwithſtanding God needeth not too content himſelfe with it, except he liſt: that is to ſay, he can finde ſuch a perfectneſſe in himſelfe, as all that we bring to him, ſhal bee nothing to it: but yet he doth not ſo, as I ſayde afore. And this is it that Iob mente by ſaying, that God will plundge him in the myre whē he ſhall haue waſhed himſelfe: that is to ſay, God will finde meanes to ſhake mee off as a wretched and vnperfite creature: & although I 30 haue giuen my minde to all pureneſſe, that my life might bee ruled by his lawe and by his ordinance, and that my woorkes might be good and holy: yet notwithſtanding, all the ſayde pureneſſe ſhall bee but filth, if Gods rightfulneſſe paſſe vpon it. And I haue ſayde alreadie that this preſent leſſon ought well to aſtoniſhe vs. For though we were as pure as the Angelles: yet were wee not able too ſtande, but by the grace of God, and ſo farre forth as hee vpholdeth vs as his creatures, withoute vſing his rigour agaynſt vs. For if hee liſted to handle vs as wee deſerue:40 howe ſhould we do? Now then if God may ouerwhelme we were like the Angels: alas is there any cauſe why we ſhoulde auaunce our ſelues, ſeeing we drink ſinne as a fiſhe ſucketh in water (according as it is ſayde in this ſelfe ſame booke) ſeeing we ceaſſe not to go agaynſt the rule that hee hath giuen vs, and ſeeing wee perceyue, not ſome one condemnation but a hundred thouſand, yea & an infinite number of condemnations before vs? Alas, what ſhall become of mans pride? Hereby wee ſee what rage or rather furie hath bin & ſtill is in the Popedome,50 in alledging their owne merites. For the wretched folke are ſo puffed vp with pryde, as they weene themſelues able to purchaſe Paradiſe. And if they do amiſſe in anye poynt, they haue meanes of theyr owne too recompence God, they haue their ſatisfactions, and they haue theyr woorkes of ouerpluſſe or ſupererogation as they terme them: and all theſe are payments too diſcharge thēſelues with againſt God. The deuill muſte needes haue be witched men, when they could ſo beare themſelues in hand, that they were able to binde God to them by thir works.60 And ſo let vs wey well this doctrine: but by the way let vs repreſſe our affections and hold them ſhorte, that wee come not to the ſame poynt that Iob was at. Not that hee reſted vpon that poynt (for that had bene a blaſphemie:) but hee confeſſeth himſelfe too haue beene tempted, and too haue beene prouoked too ſay, Go too, if God were a man as I am, that I might bee bolde to anſwere him, that we might go to lawe togither, and that ſome body might take vpon him too bee vmper betwixt vs: then woulde I ſpeake freely, and not bee afrayde. If God woulde gyue me leaue to holde plea with him, and ſuffer a iudge to be ſet ouer vs both: then coulde I talke boldly againſt him. Beholde here a right daungerous temptation: And (as I ſayde afore) if Iob had concluded therevpon in himſelfe: it had beene a curſed blaſphemie. Therefore he ſheweth that he was toſſed with that temptation, howbeit that he withſtood it all the while. And it may happen that we alſo ſhall bee in ſuch troubles at times. For vnto mans vnderſtanding it is a verie ſtraunge thing, that when wee ſhall haue kept Gods lawe, (that is to ſay, if it were poſsible to bee doone) yet wee ſhall not bee diſcharged before him. Men haue alwayes ſome what too replie in this cace: and at leaſt they will lament their ſtate & make their moane, ſaying: is it poſsible that God ſhoulde deale ſo rygorouſly with vs, as that oure fulfilling of his lawe ſhoulde bee nothing woorth? Men then haue a cace whiche they themſelues ſhall thinke too bee verie worthie of fauour, and ſo ſhall it ſeeme too bee too the worldewarde. But when wee bee egged after that ſort, wee muſte holde our ſelues in awe, & learne to know that Gods rightfulneſſe (the which wee cannot comprehende as nowe) is hidden from vs, to the intent we ſhoulde honor it. For wee haue two wayes to magnifie God. The one is according to the maner of his manifeſting of himſelfe vntoo vs. Yee ſee howe God dooth in his lawe ſhewe himſelfe a iudge too condemne vs: and in his Goſpell hee ſheweth himſelfe a father to acquit vs. That is to ſay, when he commaundeth vs to do the thing that is good and rightuous, and therewithall threatneth vs that if we haue fayled in any thing, wee muſte be accurſed: when God ſheweth himſelfe after that maner: wee haue wherefore to glorifie him, and too acknowledge that hee is rightuous howeſoeuer the cace ſtande. For if wee periſhe yet haue wee no cauſe to grudge at it. Agayne, if God call vs too himſelfe, offering vs his grace in oure Lorde Ieſus Chriſt, and ſhewing that hee deſireth nothing but to be at one with vs: ye ſee yet a greater cauſe too glorifie him in his rightuouſneſſe, foraſmuche as hee hath pulled vs oute of hell, and reached vs his hande. Yee ſee then by this, howe wee muſte glorifie God in double wiſe, when hee vttereth himſelfe vntoo vs by his woorde. As muche is too be ſayde of his woorke. VVhen God beareth with vs by hys mercie, let vs vnderſtand that he coulde thunder downe vpon vs, and that it is of his ſpeciall fauour that hee doth it not. Againe when he chaſtizeth vs for our offences, of purpoſe to drawe vs to repentance: ſee yee not howe he miniſtreth as many cauſes too ſing his prayſes vnto him? Yes verelye. And ſo inaſmuche as God ſheweth himſelfe too bee both good, and rightuous, and wyſe, as well by his woorde as by his workes: wee haue wherefore to glorifie him. But haue wee done ſo? wee muſt mount yet higher: that is to wit, we muſte glorifie God though hee [Page] hide himſelfe from vs, and ſhewe not himſelfe too vs, neyther by his rightuouſneſſe, nor by his goodneſſe, nor by anye other thing whiche mighte cauſe vs too ſaye that the ſayde glory were due vnto him. As for example. VVhen the ſcripture ſpeaketh too vs of his election, that hee choozeth whome hee lyketh, and caſteth awaye the reſidue: and that hee diſpoſeth of mankinde at his owne pleaſure: and likewiſe when he ſcourgeth the good, and ſeaueth them oppreſſed, and wee ſee that all things are confounded in this worlde: in theſe caces God hydeth 10 himſelfe, that is to ſay, he ſheweth not himſelfe to vsafter ſuch a faſhion, as our reaſon may be able to take holde of his rightfulneſſe, goodneſſe, power, and wiſedome, and yet muſt we yeeld him his due glorie. Thus yee ſee what we haue to marke vpon this ſtreyne. And in ſo doing we may well correct and beate backe the temptation wherof Iob ſpeaketh here. Hee ſayeth, Let God go to law with mee, & giue me leaue to plead againſt him: and I will do it boldely. Alas, and how ſhall wee bee able to bring oure matters to paſſe? As I haue touched afore, Iob ment too 20 expreſſe here, that he was tempted to repine againſt God in that wiſe: but hee reſiſted that incounter. And euen ſo muſt we do. How is that? Bicauſe that (as I haue ſayde alreadie) although God ſhoulde giue vs the ſayde libertie of pleading againſt him: yet ſhould wee be confounded: but Iob did yll remember that: and that was bicauſe his mind was bewrapped in ſuch anguiſh as he wiſt not what hee ſayd. Now if ſo perfect a man as he, (who is ſet forth to vs as a mirrour of pacience) was ſo incumbred: what will become of vs? So much more then behooueth it vs 30 to marke well what is ſayde here: that is to witte, that if God vtter himſelfe to vs, we muſt glorifie him for ſo doing: and if he hide himſelfe, wee muſte reuerence his ſecretes, whiche are incomprehenſible to vs: and ſo muſte euery way haue our mouth ſhut, and not ſay, If I might reaſon the matter, I ſhould preuayle in the cace. But wee ſhall ſomtimes ſee in the ſcripture, how God ſayth, Come on, let vs pleade togither, according as it is ſayde in the Prophet Eſay: Beholde, I am contented that there bee a iudge betwixt vs, to ſee whither of our caces is beſte. To 40 what ende ſayeth God ſo? It is to ſtoppe the mouthes of wicked folke, who were full of rancour agaynſte him, and thought themſelues to haue gotten the gole, if men had allowed them. Yea (ſayeth the Lorde) to the ende yee alledge that I vſe a tyrannicall power agaynſt you, and that yee bee oppreſſed withoute cauſe or reaſon: Come on your wayes, I am contented to be muſtered in the ranke among men, and to bee taken as a creature: I will forgo mine owne right, and the ſouereine dominion and maieſtie that are in mee. I am contented that for this preſent 50 cace, ye ſhall haue no regard to none of all that geere: & yet for all this, yee ſhall bee condemned neuertheleſſe. Ye ſee how God is well contented to enter into account with vs: but when he ſpeaketh ſo, it is agaynſte the deſpizers which ſpite him, and are vtterly rebellious agaynſte him. And as for thoſe, he ſhall finde ynough in them too condemne them. Among which ſort dooth Iob put himſelfe? Among them that haue bin deſirous to ſerue God, and haue walked vnder the obedience of his lawe? Yea verely: howbeit hee deceyueth himſelfe very much. For 60 there is no man ſo perfect in whome God findeth not muche faultineſſe, euen by the ſelfe ſame rule that he gyueth vs in his law. But by the way we haue another poynt to marke: which is, that Iob ſheweth vs, howe the ſinnes which hee had committed, were not the cauſe that God handleth him ſo roughly: & this is a true poynt. For Iob was not ſo groſſe headed, but hee knewe well ynough hee ſhould be found faulty before God, if his life were examined by the lawe. Iob might know that well ynough. True it is that in his greefe he was caryed away, and became as good as blinde: but howſoeuer the world went, yet knew he well, that God ſhall euermore find giltineſſe in all mē. VVhy then doth he ſay that he will ſpeake boldely? Hee turneth his talke too thoſe that had accuſed him, and this preſent diſcourſe is rather agaynſt the men, than agaynſt the matter. If Iob had ſpoken without an aduerſarie: he would haue ſayde, Alas, I confeſſe my ſelfe indetted vnto God: and although it were poſsible that I might be quite and clere out of his dette according to the law: that is to ſay, although I were able to diſcharge my duty to the ful: yet ſhould I bee fayne to make my recourſe to his meere goodneſſe. Lo how Iob woulde haue ſpoken. But foraſmuche as it is layde too his charge, that hee was ſo puniſhed for his offences ſake, as if hee had beene a diſpyzer of God: hee ſayeth, no, no: I durſte bee bolde too pleade in that reſpect. And in ſaying I durſte bee bolde to pleade, it is true (as I haue ſayde) that he was caried away by his pafsions: howbeit foraſmuche as he hath an eye to his aduerſarie parties, hee meeneth none otherwiſe than wee haue declared alreadie. Thus much for the meening of this ſtreyne. Now let vs conſider howe wee may profite oure ſelues by it. I haue tolde you heeretofore, that when wee haue done all that euer God commandeth vs, (whiche is impoſsible for man too doo:) yet is the cace ſuche, as hee can ſtill finde ſome meane or other too condemne vs, yea and yet ſhall hee himſelfe continue rightuous all the while. VVhat haue wee then too doo, but onelye too humble oure ſelues? And furthermore lette vs learne to knowe, that God vſeth a double goodneſſe towardes vs, when hee both giueth vs his lawe, and alſo plucketh vs out of the damnation wherinto the ſame caſteth vs. Yee ſee (I ſaye) one poynte of Gods goodneſſe when hee ſpeaketh ſo familiarlie vntoo men as too ſay: Go too, I owe you nothing, and you bee indetted and bounde vnto mee as much as you are woorth: I can deale with you as I thinke good, and yet in the meane while it ſhall not be for you to ſay vnto me pay vs: for in aſmuch as yee bee mine, it is good reaſon that all that euer you haue ſhould bee dedicated to mee. Neuertheleſſe I will beare with you ſo farre as too bee contented, that if you fulfill my lawe, I will giue you euerlaſting life in rewarde, notwithſtanding that I mighte requite it at youre hande with oute recompence. Seeing then that God ſpeaketh thus in his lawe: do yee not ſee his greate goodneſſe alreadie? For this rightuouſneſſe whiche hee requireth at our handes, is ſuch as it is to bee required of pure creatures, ſuche as the Angelles of heauen are. For there is no reſpect to bee had too oure owne nature as it is nowe ſinfull and corrupted: wee muſte alwayes beare that well in minde. But ſeeing that God hath ſpoken ſo: wee ſhoulde all of vs bee confounded and damned, were it not that hee goeth on further, and ſetteth his mercie [Page] before vs. Otherewiſe wee ſhoulde all abyde accurſed, notwithſtanding that wee had perfourmed all the things that are conteyned in his lawe. Howbeeit, foraſmuche as oure good God holdeth vs vp, notwithſtanding that we haue bothe the wayes doone amiſſe: that is the thing whiche draweth vs out of the curſe of the lawe. So then let vs remember, that God dooth well giue vs cauſe too come vntoo him: not to pleade with him, nor too iuſtifie our caſe: (for all mouthes muſt bee ſtopped:) but too acknowledge our ſelues by all meanes indetted vnto him.10 And verely euen our owne mother wit [...]e doth vs to vnderſtande, that we muſt needes bee condemned: yea and thoughe hee ſpeake not one worde, yet is it ynough that wee haue the ſayde iudgement ingrauen within vs, ſo as there is not any of vs that cannot or at leaſtwiſe ought not to bee his owne iudge, if our owne hypocriſie letted vs not to know it: for our owne conſcience muſt ſpyte of our teeth reproue vs: Lo heere a ſpeciall poynt. And furthermore, in ſteade of vmpers to heare our matter debated: let vs ſeeke to Ieſus Chriſt that he may be our vmper too take vp the matter. Let vs not deſire too haue a 20 iudge to lay hande both vpon him and vs: but let vs beſeech him, that there may be ſome meanes of attonemēt betwene vs and his Maieſtie. Ye ſee how God is eſtraunged and ſeparated from vs: and what is the cauſe of it? Our ſinnes, ſayeth the Prophete Eſay. For God dwelleth in vs by his power. Howe haue wee our beeing, our moouing, and our lyfe? Howe haue wee any continuance at all, but by reaſon that his power is ſpred out throughe all things? And yet for all that wee ceaſſe not to bee ſeparated 30 from him through our ſinnes and iniquities. VVhat muſt wee doo then? VVhat remayneth more? That Ieſus Chriſt put himſelfe betwixte vs: Ieſus Chriſte muſte bee fayne too bee oure dayſman, not too paſſe in iudgement vppon the Maieſtie of God, nor too ſette God at the barre with vs: but to bee the meane to reconcile vs vnto God, and to draw vs after him as our heade, to knit vs in ſuch wife vnto God, as wee may be all one in him, as the Scripture ſpeaketh. And herevpon let vs learne to humble our ſelues and ſay▪ Lord we come vnto thee, not too pleade, nor to preſume vpon any thing that is in vs or in our owne perſons: but bicauſe thou art fauourable to vs, and bicauſe thou art willing too receyue vs for thy ſonne Ieſus Chriſtes ſake. That is the thing whereof we vaunte our ſelues. Not that wee muſt not continue confounded as in reſpect of our ſelues: but that foraſmuch as it pleaſeth thee to make vs feele thine infinite goodneſſe which thou haſt ſet forth in thine onely ſonne our Lorde Ieſus Chriſt, whome thou gaueſt too death for our ſakes: wee will not nowe doubt but thou wilt receyue vs, notwithſtanding that wee bee too vnworthie of it.

But no we let vs fall downe before the Maieſtie of our good God, with acknowledgemente of the innumerable ſinnes which we ceaſſe not to commit dayly againſt him beſeeching him that foraſmuche as wee bee full of filthineſſe and infection, it may pleaſe him to purge vs, and to rid vs from all our ſpttes, and ſpecially too correct this hypocriſie of ours where vnto we bee much giuen, to the ende that we miſliking the faults and offences which we haue committed heeretofore, may deſire nothing ſomuch as too returne vnto him with true repentance, aſſuring oure ſelues that we ſhall not fayle too get pardon at his hande, at leaſtwiſe ſo well come too him in true ſoundneſſe of hearte, praying him moreouer too gouerne vs in ſuche wiſe by his holy ſpirite: that although wee bee full of many infirmities, and bee ſo manye wayes defiled: yet it may pleaſe him to receyue vs, and not to vſe rigour and extremity towardes vs. That it may pleaſe him to graunt this grace, not onely to vs, but alſo to all people and nations of the earth, &c.

10

The .xxxviij. Sermon, which is the first vpon the tenth Chapter.

1 MY ſoule is cut off in my lyfe. I vvill leaue my complaynte vpon my ſelfe, I vvill ſpeake in my bitterneſſe.

2 I vvill ſay too God, condemne mee not, ſhevve mee vvhy thou pleadeſt agaynſt mee.

3 Is it good for thee to doo mee vvrong, or too caſte avvay the vvorke of thine ovvne handes, and to cleere the deuice of the vvicked?

4 Haſt thou eyes of fleſhe? lookeſt thou after the maner of men?

5 Are thy dayes as the dayes of men? are thy yeares as the yeares of a mortall man,

6 That thou ſhou [...]deſt ſerche out mine iniquitie, and make inquirie of my ſinne?

THe things that are ſpoken here by Iob, may well bee ſpoken by euery of vs ſo 50 farrefoorth as they bee good and holy prayers made vnto God, and as he will allowe them. And firſt of all, if wee bee preſſed with anguiſh, wee may well ſay that we ſhall get no good by aduaūcing ourſelues againſt God in going to lawe with him. Secondly, we may deſire him too make vs feele oure ſinnes. For the cheefe condemnation that hee ſhall pronounce vpon vs, ſhall boote no whit to oure ſaluation, except wee bee touched to be ouerthrowne in our ſelues. For a man muſte become his 60 owne iudge and condemne himſelfe, if he will bee quit at Gods hande. Alſo we may well marke all the ſhewes that are added immediatly, that is to witte, that it is no reaſon that God ſhoulde giue the wicked ſhorte occaſion too like of theyr blaſphemies and lewde dealings: and that on the otherſyde, hee is no earthlye creature that hee ſhoulde bee deſyrous too reuenge himſelfe: and finally that wee bee the woorke of his handes. Laſtly [we may well ſaye] that hee neede not too put men too the racke too boulte oute their miſdeedes, for all is knowne vntoo him. So then wee may well vſe the woordes that are reported heere, in good ſorte. But wee ſee howe Iob vttereth his paſsions where with hee was caryed away: not that hee reſiſted them not (as I haue declared aſore:) [Page] and yet for all that it is not to be gathered but that in the meane while hee was cōbred with them a the firſt brunt. And he confeſſeth here, that he was in ſuche bitterneſſe, that although he ſhould gayne nothing by it, yet could he not but ſtrengthen himſelfe in his complayntes, or rather giue them theyr full ſcope. For the Hebrew woorde that is put there, ſignifieth bothe to leaue or let looce, and alſo to fortifie or ſtrengthen. Therefore let vs marke well that Iob ſpeaketh heere as a man ouerfull of paſsions. Neuertheleſſe hee knoweth what the nature of God is, and reſtreyneth 10 himſelfe, neither laboureth he to make his own cace good by accuſing God. But contrariwiſe he confeſſeth that hee is amazed, and as it were out of his witte, as men ſay. And therfore he reſorteth to praying vnto God, that (before hee condemne him) hee ſhoulde ſhewe him wherefore hee goeth to law with him, and that before he bring him downe to that poynt, he ſhould make him perceyue the reaſon why hee indureth it. And now let vs go through with theſe matters from woorde to woorde. He ſayeth, My ſoule is cut off in my life. The Hebrew worde ſignifieth 20 oftentimes to miſlyke, as if he ſhould ſay, my ſoule is wearie of my life, or I am lothe to liue any longer. But the truer meening is to ſay, My ſoule is cut off in my life. And why ſo? For although he were alyue: yet notwithſtanding hee confeſſeth that his ſtate was ſuch as he was euen as good as deade. Behold (ſayeth he) my lyfe is no lyfe. For I lyue in death. And thus yee ſee that his meening was ſo. And hereby hee confeſſeth himſelfe to be as it were paſt hope: yea verely as in reſpect of Gods handling of him. Hee had ſtill a hope in God: howbeeit, too 30 truſte therevnto, it behoued him to go out of his owne perſon. And this is a poynt whiche wee ought to marke throughlye. For if wee looke but vppon oure preſente ſtate, what can wee doo that wee ſhoulde not bee vtterlie ouerthrowen by it? And for proofe heereof, althoughe a man bee at his eaſe, yet hath hee no continuance too beare oute the inconueniences of this lyfe: and if hee looke vppon his owne frayltie, hee is beſeeged with a hundred deathes, and hee hath but a ſhadowe of lyfe. But ſpeciallie when God ſcourgeth vs,40 and ſheweth himſelfe as oure aduerſarie, ſo as it ſhoulde ſeeme hee will thunder vpon vs, ſo as on the one ſide we conſider oure ſinnes, and on the other ſyde haue an eye too this ſo perfect and highe rightuouſneſſe whiche is in God: it is certayne that wee cannot conceyue any hope of ſaluation in oure ſelues. Notwithſtanding, they that ſuffer themſelues too bee ouercome by ſuche temptations, doo well ſhewe themſelues to bee ouerdull, that is too ſay, that they haue not any ſuche feeling of Gods iudgement as they ought too haue. For whoſoeuer is 50 touched rightlye and to the quicke, ſhall feele himſelfe as it were in hell when hee bethinketh him of his ſinnes, and ſpeciallye if God ſummon him before his ſeate, and make him feele howe gyltie hee is. It is not for nought then that I tolde you that Iob confeſſeth himſelfe too bee as it were paſte hope, yea verely as in reſpect of himſelfe. Neuerthelater, ſo it is that hee taſted Gods mercie and fatherlye loue wherevntoo hee alwayes had his recourſe. That was the thing whereby hee was ſuſteyned, and ouercame ſo greate a temptation. And it is for 60 vs alſo to do the like. For after wee haue conſidered oure ſinnes and bee ſory for them: wee muſt herken too this ſweete and amyable voyce, whereby God calleth vs too himſelfe, for he promiſeth not ſaluation and life too the Angels onely, and to ſuch as are able to ſhew themſelues rightuous: for if it were ſo, there were not that man i [...] the worlde which ſhould not bee ſhet out from lyfe and ſaluation. But God declareth that he will be fauorable to ſinners, which are vtterly caſt downe in themſelues, ſo as they know not where to become. Yee ſee then howe it is not in our ſelues, but out of our ſelues that we muſt ſeke comfort whē we haue ſorowed at the ſight of our ſinnes. And when wee feele ſuch troubles as we ſee nothing but hell open before vs to ſwallow vs vp: then muſt wee lift vp our eyes aloft, too looke vpon the ineſtimable goodneſſe of our God, whereby hee is willing to call vs to ſaluation, notwithſtanding that wee bee as good as damned alreadie. Thus ye ſee what we haue to note vpon the firſt place. Now wheras Iob ſayeth, that ſeeing it is ſo, Hee will take leaue to talke against himſelfe or vpon himſelfe: therin he declareth that he meeneth to bewray the paſsions wherwith he was turmoyled, whiche of themſelues were euill and damnable. Neuertheleſſe Iob intended too lay them foorth, to the end men might know that he was oppreſſed with heauineſſe, yea euen with ſuch heauineſſe as hee ſaw no remedie, but was fayne to make his moane ſo, being a frayle man. But the holye Ghoſt had yet a further foreſight. For he ment that Iob ſhould bee a Prophet and teacher vnto vs, to giue vs warning what oure affections be. For it behoueth men to know themſelues, and to be warned of their infirmities, that they may take heede too themſelues & brydle thēſelues, for ſomuche as if they let themſelues at liberty, they ſhall keepe neither meane nor meaſure. Lo howe wee ought too applie this leſſon too oure inſtruction. Neuertheleſſe it behoueth vs to marke well this ſpeeche where Iob ſayeth that hee will take libertie to make complayntes agaynſte himſelfe. As if hee ſhoulde ſaye, I knowe I ſhall gayne nothing by ſtanding in contention with God. Yee ſee then that the Preface whiche he vſeth, importeth a very profitable leſſon. For men are of opinion that they ſhall diſcharge themſelues well ynoughe, if they maye frette and grudge agaynſte God. And heere yee ſee wherein the wicked comforte themſelues: For beholde, it wyll ſeeme too them that they are well eaſed of theyr burthen, when they haue ſpewed out ſome blaſphemies and vttered theyr impatience: and yet for all that, it booteth them nothing at all, they make theyr cace muche woorſe than it was. If wee haue any thing that ouerlodeth vs, well, if wee can caſte it too the grounde, wee bee vnburthened: it is true: but If I haue a greate burthen vpon my ſhoulders or betwixt myne armes, and I woulde caſte it vpon myne heade, and make a greate ſtriuing to doo it: that were the nexte waye too breake my necke. And what haue I gayned by that? Euen ſo is it with vs, when wee will pleade with God: it is all one as if wee woulde hoyſe vp a burthen vpon our heade, and it muſte needes fall vpon it for any thing that wee can doo, for whiche waye ſoeuer wee flee it ſhall lyghte vppon vs. VVee ſee then that men doo nought but deſtroye themſelues when they vomite and ſpewe vp theyr murmurings and blaſphemies after that faſhion agaynſt God. And thus yee perceyue why I ſayde [Page] that this leſſon is greatly for oure profite. True it is that God woulde haue vs vſe this homelineſſe of vnburthening our ſelues intoo his lappe. But the manner of proceeding therein is verye diuerſe, as it is ſayde in the Pſalmes, and in many other places of the holy ſcripture: the manner is, that wee ſhoulde conſider that God will prouide for all, and that foraſmuch as it is his office too gouerne the world, he can well remedie all our needes, and will giue vs releefe when we be ouerfore oppreſſed. Lo howe wee may lay all our cares and greefes in Gods 10 lap, and he will take charge of them, whereby we ſhall be eaſed of them, yea, if wee come to him with prayer and ſupplication. If we haue any heauineſſe or greefe that nippeth vs, [let vs ſay,] well Lorde, it is in thee to ſuccoure thy faithfull ſeruants when they pyne in payne. I come hither not knowing what ſhall become of me, if thou pitie me not. Now therefore when wee ſhall haue requeſted God after that ſort, and he ſhall haue yeelded vs recorde that he hath not bene deafe to our deſires, but that we are ſure he hath heard them: that is a good diſcharge: for God 20 commeth ſtill before vs, and receyueth our burthē which we deliuer vnto him. But as for thoſe that harden themſelues in their pryde, and are puffed vp with it and caried away by impaciencie: what do they? They bend themſelues agaynſt God, as if a man would ſhoote an arrow at heauen: and the ſame muſt needes fall backe vppon their owne heade: or as if a man ſhoulde caſt vp a ſtone, and the ſame ſhould light vpon his owne pate alſo. Therfore when we make our complayntes, let vs be well aduiſed that the ſame be done with all lowlineſſe, yea, and 30 that we reſt wholly vppon Gods prouidence, grounding our ſelues vppon the goodneſſe and fatherly loue whych he hath ſhewed vs, and going vntoo him with prayer and ſupplication. If we do ſo: then ſhall we be vnburthened and God will prouide for all. But if we thinke to amende our cace by grudging and by caſting foorth ſome bitter talke, it is certayne that thereby we ſhall bring our ſelues in worſe plight than wee were afore. Yee ſee then what we haue to conſider vpon this text, where Iob confeſſeth that if he giue his exceſsiue paſsions head, the ſame muſt 40 needes rebounde backe vppon himſelfe or againſt hymſelfe. But in the meane ſeaſon hee declareth, that hys intent was not to lift vp himſelfe againſt God, but to acknowledge that all the complayntes that hee ſhoulde make, came of the greefe that hee indured by his aduerſitie. Therefore let vs acknowledge our faultes: but yet when we haue acknowledged them, wee muſte alſo ſeeke the remedie of them. Do wee perceyue that oure fleſhe is vnable too beare the afflictions which God ſendeth vs? Let vs runne vntoo him that hath the ſpirit of 50 ſtrength, yea not for himſelfe, but to deale it abrode to ſuche as haue neede of it. Nowe when men knowe their infirmities: what haue they too doo? Behold God telleth them that hee is able too helpe them, and ſtrengthen them. Seeing then that wee are warned ſo of oure diſeaſes: why go wee not to the Phiſition? But what? It ſeemeth too moſte men that it is a ſufficient diſcharge for them too ſay, it is true that I haue ſinned, but I am a man of fleſhe and bloude, I am neyther of yron nor ſteele, if any miſfortune happen vnto me, I muſt needes 60 feele it. All this is true. But in the meane while whertoo ſerue all the warninges that are giuen vs in the holy ſcripture? Serue they not both too ſhewe that when God warneth vs of our ſinnes hee would haue vs to bee ſorie for them, and that euerie of vs ſhould hate himſelfe ſeeing himſelfe to bee ſuch a one? Againe, wherto ſerue the promiſes alſo which hee addeth, but too make vs too come ſtreyte vntoo him, praying him to performe them in vs, and that wee may not doubt, but that he is readye too ſuccour vs whenſoeuer hee ſeeth vs dryuen too neceſsitie? Yee ſee then that the thing which we haue too doo, is not onely to acknowledge our faultes, but alſo to come vnto God that he may amende them by his goodneſſe and by the grace of his holy ſpirite. And Iob ſayth, that hee will crie vnto God, ſaying: Condemne mee not, but ſhew mee wherefore thou pleadest. Heere Iob ſpeaketh ſtill as a man troubled in his wittes. For he is very loth that God ſhould proceede with him by the ſayde ſecrete and hidden rightfulneſſe whereof I treated yeſterday: but he woulde haue God to examine him after his ordinarie manner. I ſayde afore, that God hath giuen vs a ſure rule in his lawe: and that if we be intreated according to our offences, we beholde Gods rightuouſneſſe which is ſet foorth there, and our inditement is giuen vs and layd afore vs in writing, inſomuch that we ſee there the Articles that are proued againſt vs, yea and ſo well proued, as they ſuffize to caſt vs. Therfore when men are ſcourged at Gods hande for their ſinnes: then ſee they in the law, not onely their ſentence of condemnation, but alſo all their whole inditement. There the matters are ſo layde foorth from poynt to poynt, as they be fayne to caſt their heades intoo their boſomes. Howbeit forſomuch as God ſcourgeth not Iob after the ordinarie manner, but had graunted Satan leaue too trouble him: Therefore Iob ſayth, Condemne me not till thou haſt firſt commenced thyne action against me. And this is ſayde, bycauſe Gods ſecret iuſtice is very ſtraunge for vs to knowe: for our wits cannot attaine therevnto. And why ſo? For we are alwayes deſirous to knowe the reaſon why God worketh ſo: we would haue him accountable to vs. And whē God ſcourgeth vs, and letteth vs not know wherfore: therevpon we are amazed, and we are angrie at it. How ſo? Is not God rightuous? Then muſt not all that he doth needes be ruled by reaſon and vprightneſſe? Yes, but I ſee it not to be ſo, but rather the flat contrary. See how men are puffed vp to pleade againſt God, They make diſcourſes within themſelues, yea euen diſcourſes of hartburning and ſumiſhneſſe. Thus yee ſee what Iob ſeeketh in this ſentence. But yet for all that, God was able to ſhewe hym playnly, yea ſay I, and to make him perceyue that how rightuous ſo euer he had bene, it was good reaſon that he ſhould bee chaſtized for his ſinnes. And wherfore doth he then make ſuch proteſtation? for hee ſeemeth to beare men in hand that his caſe is good, if God would chaſtize him by the rule of the law. No no: But he rather hath reſpect to the purpoſe of God: which is that he ſhould confeſſe himſelf vnfaynedly to be a ſinner, and that although God had good reaſon to puniſh him ſo greeuouſly: yet notwithſtanding hee did not puniſh for his ſinnes ſake. And for proofe thereof, he ſaw many wicked folke in the world, who were ſpared whyleſt he was puniſhed: and as for his owne part, he had always indeuered to ſerue God [Page] to the vttermoſt of his power. VVherefore then was hee ſo ſcourged, but bycauſe God had ſome other ſpeciall cō ſideration? ye ſee then what Iob pretendeth heere: that is to witte, to obteyne that God ſhould handle him after an ordinarie manner, too the ende to make him perceyue his ſinnes. And heerewithall we haue to apply thys preſent leſſon to our owne inſtruction, and it will ſtād vs in great ſtead. The applying of it is, to pray God to ſhew vs wherfore he entreth proceſſe againſt vs, and why he calleth vs to iudgement. For without that, al the chaſtizements that 10 we can endure are to no purpoſe: according as we ſee that the greater part of the world doo harden them ſelues againſt God. VVee ſee how Gods ſcourges do beate both great and ſmall: and in deede, euery man crieth, Alas that the wretched world is no better now adayes: but in the meane ſeaſon where is the repentance? what auaile al theſe chaſtizements? It ſemeth that men haue cōſpired to withſtand God, and to beate backe his blowes: inſomuch that if God giue them neuer ſo great ſtrokes with a hammer, we ſee their harts are as ſtythes: and ſo farre off are they 20 frō ſoftning, that they rather harden at it. VVherof commeth this, but bycauſe we want the wiſdome and diſcretion to know, why God pleadeth againſt vs? So then it is a very profitable petition for vs when we deſire God that he ſhould not ſimply condemne vs, but rather make vs to vnderſtand wherein we be guiltie, and enlighten vs by his holy ſpirit, that we may enter into the examining of oure owne conſciences, and when we haue well conſidered our ſinnes, we may mourne for them, and not haue any other intent than to returne vnto him, and to yeeld our ſelues 30 confounded in them, that he may haue pitie vpon vs. Lo heere a ſpeciall poynt. And beſides this, there is yet another ſecond requeſt: which is, that Gods puniſhing of vs may not bee to oppreſſe vs vtterly: but that he wil deale with vs after ſuch a ſort, as wee may haue leyſure to bethinke vs of our ſinnes. And this preſent requeſt differeth from the other. VVhy ſo? If God ſhoulde come with ſo great and headie violēce at the firſt brunt, as we might be vtterly diſmaid at it: what wold become of vs? VVe ſhuld not haue the ſtomacke to acknowledge, Alas, God is my 40 iudge, and yet he neuer ceaſſeth to be my father ſtill. But as a miſerable offender that is condemned, is as it were dulled when he is drawen to the gallowes, and is like as a blocke of wood vnable to receiue comfort though it be offered him: euen ſo ye ſee that we are in the ſame taking, when God doth by the ſayd horrible extremitie begin to ſhew himſelfe againſt vs. For [out of hand] we conceiue eternall death, whiche is ſo comberſome to vs, as it ouerwhelmeth vs with ſuche darkneſſe, that wee haue not ſo much as one little ſparke of good comfort to come vnto 50 him. VVe before poſſeſſed with ſuch a fearfulneſſe, as we haue not the witte to ſaye, alas my God, yet giue thou ſpace of repentance to thy ſilly poore creature which preſenteth himſelfe before thee. Therefore wee haue greate neede to returne vnto god after the example of Iob, praying him to indite vs before he condemne vs: that is to ſay, to deale ſo mildly with vs as we may haue reſpite too bethinke our ſelues. And heere ye ſee why Ieremy likewiſe ſayth, Lord chaſtize thou me, howbeit with meaſure. For he ſayth welynough, that if God liſted to deale rigorouſly 60 with vs, we ſhould be vtterly ouerwhelmed, we were paſt recouerie. Therefore he beſeecheth God to chaſtize hym with meaſure: that is to ſay, that the chaſtizement may be tempered and moderated in ſuch wiſe, as hee may reade and quietly examin his faults, to be ſorie for them: and that therevpon he may alſo take hart to returne vntoo God in hope of forgiueneſſe at his hand. Ye ſee then how it behoueth vs to do: and it is more than neceſſarie for vs to doo it. For we ſee how Gods ſcourges are continually ſent abrode through the whole world: and the cauſe of the miſcheefe is the ſame whiche I haue ſhewed already: that is to witte, bycauſe men cōſider not why God ſcourgeth them and beateth them after that faſhion. Agayne we ſee men are beſotted with ſuch a preſumptuouſneſſe, yea and with ſuch a fooliſh rage: as they thinke themſelues alwayes able to iuſtifie themſelues before God. Then ſeeing that this pride is ſo deepely rooted in our nature: we ought to be ſo much the more prouoked to make the ſaid petition which I haue ſpoken of: that is to witte, that God ſhould ſhew vs wherefore he ſueth againſt vs: that is too ſay, that hee ſhould make vs to feele our ſinnes in ſuche manner, as we might be driuen willingly to confeſſe our ſelues guiltie, and afterward bee taught to returne vntoo him. But yet for all this, whenſoeuer it ſhall pleaſe God to ſhew men wherefore hee pleadeth againſt them, there is not that man which hath not his enditement throughly framed already (no not euen the rightuouſeſt man vppon the earth) I ſay euen according to the rule of the lawe, ſo as God needeth not to bring vs to his high iuſtice which is incomprehenſible to vs: but only that we looke vppon our owne life on the one ſide, and on the otherſide conſidering what Gods law requireth, comparing our works with the rule that God hath lent vs: and then ſhall we bee driuen to vtter confuſion. VVherefore is it then, that mē preſume ſo much both vpon their works, and vpon theyr vertues, and vpon their merites▪ It is bycauſe they neuer knew what Gods iuſtice is. For whereof commeth thys hypocriſie in the popedome, that men ſhall preache free will, merits, and ſatiſfactions, and ſet vp their briſtles in ſuche wiſe, and beare themſelues in hande that they may come perking before God, yea and preace thither lyke ſhameleſſe ſtrumpets. They be full of filth and vncleanneſſe, and yet notwithſtanding they preache theyr owne merites: and they beare themſelues in hand, that when they haue done amiſſe, they can well quit themſelues againe by ſatiſfactions. And whereof commeth ſuch pride, but bycauſe they were neuer rightly cited before the ſayd iudgement ſeate to feele how guiltie they be? Therefore lette vs marke well, that when wee deſire God to ſhewe vs wherefore hee pleadeth againſt vs▪ the iuſtifying and quitting of our ſelues muſt not bee the marke that wee muſt ſhoote at: but rather we muſt yeeld ourſelues giltie that we may be receyued to mercie. For behold the onely remedie which is left vs, is to deſire God to pitie vs, bycauſe that wee for our part can bring nothing to him but our owne confuſion. Thus ye ſee what we haue to marke in this ſtreine. But by the way Iob addeth, Is it good for thee to do me wrong, and to cast away the worke of thy handes, and to make the determination of the wicked to ſhine? Or [is it a pleaſure to thee] to be priuie or of coūſell with the wicked? Heere Iob ſpeaketh of the nature of God, euen to the intēt to obtayn his requeſt. As I haue touched heretofore, [Page] God ſuffereth vs to vſe ſuche manner of ſpeeche as this, when we come vnto him: that is to witte, [hee giueth vs leaue] to ſpeake familiarly: neuertheleſſe, this muſte bee done with all lowlineſſe. For when God is ſo freendlie as to abace him ſelfe too the intent wee ſhould not alledge that we be ſet too farre off from him: it is not too giue vs boldneſſe to ouerſhoote ourſelues ſo as we ſhould come ſcornefully to him and diſdayne him. No: but it is too the end that our ſorrow ſhould not ouerwhelme vs in ſuche ſort as we ſhould not be able to take breath, and bee out 10 of all hope that God wil regard vs. Thus ye ſee the meane that wee haue to find ſome eaſement when it ſhall ſeeme that wee are vtterly vndone as in reſpect of our ſelues: which is, that we ceaſſe not for all that, to lay open oure harts ſo familiarly vntoo God, and to make our moane vnto him as a little child gets him to his father, ſeeing he giueth vs leane ſo to do. Ye ſee then how the faith of gods childrē may be well ſtabliſhed, not in pride and ouerweening, but in true lowlineſſe: And now let vs come to that which Iob ſayeth: Shalt thou gayne any thing by doing mee 20 wrong? or by casting away the worke of thy hands? Goddes righteouſneſſe is tried by this, that he is not like men who are led by affection. VVhereof commeth it that men do wrong, or harme, or ſome other anoyance by guile or malice to their neighboure? It is bycauſe it profiteth them ſelues. VVherefore is it that a iudge is bribed? VVherfore will hee oppreſſe good men, and ſupport wicked men? VVill he be led by credite or fauoure? It is bycauſe it ſeemeth to be for his profit, or to win the good will of ſome perſon, or elſe to auēge him ſelf. But none of theſe things 30 can faſten vpon God. VVe ſee then that his righteouſneſſe is proued on the one parte. For when God ſcourgeth men, doth hee bend him ſelfe againſt his enemies? No▪ hee addreſſeth him ſelfe to his creatures: for we are the worke of his hands, he hath created and faſhioned vs. VVil he then deſtroy that which he hath made? No: And therefore it behoueth vs to conclude, that God cannot vſe eyther wrong or crueltie towardes vs. He cannot vſe any wrong: verely bycauſe he requireth not any thing at mens hands, but that which is due to him. And they are 40 conuicted thereof. For although they be malicious and ſtubborne: Yet haue they alwayes ſome reſpect vnto him. True it is that ſome are ſo ouerbold in naughtineſſe, and giue themſelues ſo wholly vnto it: as they thinke not at all vpon God. Notwithſtanding, (as I haue ſaid) euen nature imprinteth alwayes this vnderſtanding in men, that if they know it not to be for their commoditie and profite to do extorcion and wrong to their neighbours, they will not do it. Then if men being euill of themſelues, do no euill but to their owne profite: can God who is the 50 fountayne of all goodneſſe, and the rule of all righte, bee moued too do vs harme and to puniſhe vs wrongfullye, without hauing any profite by it? So then wee ſee heere one proofe of Gods righteouſneſſe. Agayne it is manifeſt that he can vſe no crueltie againſt vs: we are his workemanſhip inaſmuch as he hath faſhioned vs. It is certayne therefore, that forſomuch as we be his workmanſhip, he will not deſtroy vs without cauſe. VVe ſee that when a workman hath made a peece of worke, he wold haue the fame to be preſerued ſtill. But God hath put vs into thys 60 world: and we be as it were the record of his power, righteouſneſſe, goodneſſe, and wiſdome. VVill hee then deſtroy vs without cauſe? It is doctrine greatly for our behoofe, if ſo be that we be able to applye it well to our inſtruction. Yea: for Satan will tempt vs at all aſſayes, to be offended with God, as who ſhould ſay he vſed ouergreat rigoure towardes vs as if hee were vnrighteous. But we muſt haue the ſtay too ſay, how now wretched creature? againſt whome bendeſt thou thy ſelfe? imagineſt thou that thy God doth thee wrong? is it poſsible for hym to do any? thou art full of ſinne, thou art full of malice, craftineſſe, and deceit: and yet notwithſtanding thou haſt an eye to thine owne profite whē thou doſt any man harme. If thou anoy or impeach any man, it is too further thy ſelfe by another mans loſſe and hindrance. And can thy God gayne any thing by thee? VVilt thou make him copartner of thine vnrighteouſneſſe and ſinne? Then if we can conſider thus farre: it is certayne that we ſhall be horribly afrayde to treate after that ſort of Gods righteouſneſſe, or by any meanes to bring it in queſtion. Furthermore if we conſider our ſelues and ſay, how now? God hath ſet thee in this world, and he hath ſpred out his graciouſe gifts and the great treaſures of his goodneſſe vppon thee, whiche if thou marke in thy body, thou ſhalte haue matter ynough to rauiſh thee into wondering: Muſt thou not needes bee very vnſenſible, yea and poſſeſſed with the diuell, when thou ſhalt charge thy God with any crueltie, who hath ſhewed him ſelfe ſo gentle and louing towards thee? Yee ſee then howe wee muſt practize this leſſon, that we may haue skill to profite ourſelues by it. But the ſaying that is added is yet more to be practized For there is nothing more rife with vs, than to be out of pacience when wee ſee the wicked and the deſpizers of God to be in their ruffe, as though they had the world at will: and to make their triumphes in skorning of God and of the Goſpell, and of vs that profeſſe it. As how? God afflicteth his Church: and by and by ye ſee the wicked are in ſuch triumph as they thinke they haue wonne the goale, and it ſeemeth that God fauoreth them. Afterward ther commeth ſome trouble, things go cleane backward, and whereas we ought to be confirmed more and more, that the number of the faithfull ſhall increase, and whereas we ought to be ſtrēgthned in faith & in al goodneſſe: we ſee that many whiche made pretence to beleeue the Goſpel, ſlip their heads out of the coller, and become muche more wicked and outrageous than the open enemies. VVe ſee other things alſo whereof there is no hope at all that they ſhall amēd to the better, and this is it that greeueth vs. And how is it (ſay we) that God ſuffereth this geere? It ſeemeth that he is minded to aduaunce the wicked heere, and that hee is willing too open theyr mouthes that they may ſpew out their blaſphemies againſt hym: It ſeemeth that he is altogither agaynſte vs, and that it is a pleaſure to him too haue vs vexed and made a laughingſtocke to all men. And wil God ſo cleere the deuiſes of the wicked. VVill hee take their part? will he bee a partner of their corruption and filthineſſe? Lo what geere may runne in oure heads. So much the more therefore behoueth it vs to be fenced againſt ſuch temptations, according as Iob ſetteth downe both twayne of them in thys ſentence. For on the one ſide hee confeſſeth that it came thus to hys imagination. How now? [Page] it ſeemeth that God taketh the wicked mennes part, and that he hath made a compact with them too giue them ſo much the more boldneſſe. Iob then confeſſeth, that thys temptation came in his head, howbeit that he withſtoode it. I or he confeſſeth it to be impoſsible that God ſhoulde not be vtterly againſt euill, bycauſe he naturally hateth it: otherwiſe he ſhould be fayne to denye himſelfe. So then forſomuch as God is the iudge of the worlde: hee muſte needes hate all vnrightuouſneſſe. VVherefore let vs aſſure our ſelues, that he will neuer cleere the intent of the 10 wicked, that is to ſay, he will neuer ſhewe himſelfe to allow it. VVhat will he do then? He will exerciſe our pacience in the meane while? Therefore let vs be armed againſt all ſtumblingblocks. VVhen wee ſee the wicked, the enemies of the truth take occaſion to skoffe at God, and at vs, by reaſon that things are ſo confounded in the world: Let vs ſay, well, yet is not God on their ſide for all this, for in the end they muſt be confoūded in their pride: But it behoueth vs to looke further. Behold now is the tyme of darkneſſe, as our Lorde Ieſus Chriſt termeth it,20 when the ciuell hath ſuch a libertie to do miſcheefe, that the wicked haue the reynes of the bridle looce in theyr necke. He ſayeth it is the kingdome or reigne of darkneſſe when things are confounded as it were in the dark. But God wil chace away the darkneſſe, and gyue vs light at length, according as we haue moſt certayne promis of it. Then let vs tary, and be quiet, and conclude that it is impoſsible that God ſhoulde fauour the deuiſes of the wicked, howſoeuer hee ſeeme to diſſemble the matter in the meane while towards vs. And therefore we muſt bee 30 pacient to the end. For in time conuenient he will ſhewe vs that wee haue not bene deceyued in wayting his leyſure. Lo what we haue too note concerning this text. Now as touching that which Iob addeth: that is to wit, whither God haue ſuch eyes as man hath, or elſe whither his tyme bee as the tyme of a mortall man: it is too ſhewe that God needeth not to make long inqueſts againſt vs: as if hee ſhould ſay, Lord, thou knoweſt all things, yea and they were preſent with thee before the creation of the worlde. Therefore thou needeſt not to vſe the ordinarie courſe 40 of earthly iudges, who make long proceſſes whyle they hold offenders vpon the racke. For they do ſo bycauſe of their ignorance: but thou haſte no neede too do it. So then wherefore handleſt thou me ſo rigorouſly? Iob ſpeaketh very well of Gods nature, but hee concludeth very ill. For he bewrayeth his exceſsiue paſsion as I ſayd afore. But the cheefe point is that we ſhould conſider how too apply this leſſon to our owne vſe. VVhereas Iob deſyreth to be eaſed bycauſe God hath not the eyes of a mortall man. Let vs vnderſtand that when God ſcourgeth vs, he 50 doeth it not too boult out the certaintie of aught that is vnknowen or concealed from him: but to make vs to vnderſtād it. VVhy doth god ſuffer vs to pine away by proceſſe of time, ſeing he can make cleane riddance of vs a [...] the firſt blowe. He doth it to the end we ſhould bethinke our ſelues the better. And heere Iob is contrary to hymſelfe. VVherein we ſee that mennes paſsions are ſo diuers, that oftentimes they ſpeake againſt themſelues. Euē as we ſee the waues of the ſea do breake one another with their violence: euen ſo do our paſsions which are contrary and repugnant one againſt another in vs. VVe ſee it not awhit. But if we would ſhore vp our eyes, we ſhoulde find there is ſuche contrariouſneſſe in our ſelues, as wee ſpeake one while one thing, and another while another. And behold what happened vnto Iob. He ſayd euen now, condemne me not, but ſhewe me wherefore thou ſeweſt me. VVell, God ment to ſhew him why, but he on his ſide knew it not. Howbeit he ſayeth that hee is preſſed ouerfore: not that hee had not pacience continually (as I haue ſayd) but the ſame was not ſo perfect as were requiſite. So then whenſoeuer and as oft as we ſhal happen to be ſmitten by Gods hand, and that as ſoone as we be ſcaped out of one wo, wee enter into another, ſo as wee continue in lingering paine, and ſee no end of our miſeries, but when we thinke to plucke the one foote out of the myre, the other ſinketh further in: Let vs aknowledge that God afflicteth vs, not bycauſe hee taketh any pleaſure, profit or aduauntage by it, but bycauſe it is his will to draw vs too him by that meane. And ſo let the ſame make vs to thinke thoſe afflictions ſweete and amiable; ſeeing wee perceyue them to tend to our ſaluation and welfare. In any wiſe let vs not be out of hart, when he ſcourgeth vs diuers ways. And when he hath giuen vs one ſtripe, if he turne agayne and ſtrike vs twyce or thrice more: Let vs ſay, well Lord, ſeing it pleaſeth thee to hold vs as it were vpon the racke, ſuffer vs not to be rooted in naughtineſſe as we ſhoulde grind our teethe againſt thee though we be conuicted of our ſinnes: but make vs to come with right meekeneſſe to ſue for thy mercie, that we may find thee fauorable & pitifull towards vs. Behold (I ſay) how we ought to do. And bycauſe we haue none acceſſe to God but by our Lorde Ieſus Chriſt: let vs repayre vnto him, praying him to put vs in ſuch redineſſe, as we may be receyued at his hande. And although we muſt be fayne to indure many troubles and miſeries during this preſent life: yet if we beare them paciently, let vs not doubt but all ſhall turne to our welfare, and ſerue vs in ſted of ſalues and mediciues.

And now let vs preſent our ſelues before the maieſtie of our good god, in aknowledging the innumerable faults where of we be giltie in his ſight: praying him that after he hath made vs to perceiue them, he will alſo withdrawe vs from thē, and ſo gouerne vs by his holy ſpirit, as we may fight in ſuch wiſe againſt the temptations of our fleſh and of the world, that when we haue ouercome them we may come to the triumph of glory which is prepared for vs in heauen. And ſo let vs all ſay, Almghtie God, &c.

The .xxxix. Sermon, which is the ſecond vpon the tenth Chapter.

7 Thou knovveſt that I cannot do vvickedly, and that no man can deliuer me from thy hande.

8 Thy handes haue made mee, they haue faſhyoned me vvholly round about, and dooſt thou deſtroy me?

9 Remember that thou haſte made me as of clay, and that thou ſhalt bring mee into duſt agayne.

[Page]10 Haſte not thou poured me out like milke, haſt not thou ſet mee togither like cheeſe?

11 Haſte thou not clothed mee vvith skin and fleſhe, [and] knit mee togither vvith bones and ſinevves?

12 Thou haſt giuen me life and grace, and thy viſitation hath preſerued my Soule.

13 Theſe thinges haſte thou hidden in thee, and yet notvvithſtanding I knovve that it is ſo vvith thee.

14 If I haue ſinned, thou vvilt impriſon mee: thou vvilt not ſuffer me to ſcape vnpuniſhed.

15 If I haue done a miſſe, vvo is mee: If I haue bin righteouſe, yet ſhall I not lift vp my head, ſeeing I am filled vvith ſhame, and knovving mine affliction.

IOb going forwarde with that whyche was declared yeſterday, telleth God heere that hee needeth not to make inquiſition after the manner of earthly iudges. VVhy ſo? Thou knowest (ſaith he) that I can do no euill, and that no man can deliuer me from thy band. If men haue an offender in warde, they will be afrayd leaſt he ſhould do worſe than hee had done afore, if he eſcape, and ſpecially they laboure to reuenge 20 themſelues of that which is paſt. And that is the cauſe why men are fayne to kill thoſe in whome there is no hope of amendment afterwarde. But Iob ſayeth that it is not ſo with God. VVherefore? Thou knoweſt (ſayeth he) that I can do no euill, and thou knoweſt that although thou deliuer me from this puniſhmente, I am alwayes ſubiect to thee, whenſoeuer it pleaſeth thee thou canſt bring me agayne too this wretched plight wherein I am now. Seeing it is ſo: what ſhould prouoke thee to put mee to ſo many torments? As I haue ſayd already, all theſe requeſts 30 may well be made vnto God, ſo it be with al lowlineſſe, that we ſtand not in contention as though wee wold blame him for handling vs to rigorouſly or elſe alledge ſome reaſon in our owne behalfe to iuſtifie oure cace withall. VVhen we come not after that manner, but with a ſettled purpoſe and mind to ſay, Alas Lord, as in reſpect of thy ſelfe I know thou proceedeſt not after the maner of men: for what ſhould leade thee to do ſo? Thou knoweſt what I am, thou knoweſt what is in my hearte: againe it is in thine owne power to bridle me: though I 40 were the wickeddeſt caitif in the world, yet coulde I not eſcape: what ſhall I gayne then by ſtriuing againſt thee? For who am I? I am but duſt, I am a poore mortall creature. (Lo heere a ſpeciall poynt.) And moreouer, if thou do but blowe vpon me, I ſhall be right nought at al. Lord I know therefore and conclude, that thou art not led by fleſhly affection when thou ſcourgeſt. VVhat remayneth then? Make me to feele thy goodneſſe. VVhen we bee well aſſured of Gods rightfulneſſe, and therewithal haue this full purpoſe to incline our ſelues to ſtedfaſt truſt in 50 him: Let vs not imagin that he heareth vs not, or that he will not ſhewe vs mercie. Thus ye ſee how wee may vſe Iobs talke. And after he hath ſayd ſo he addeth: Thy hands haue made me, they haue faſhioned me wholly round aboute, and yet for all that wilt thou deſtroy me? Heere he returneth to that which was declared yeſterday. For this matter hath bin touched afore, and nowe he confirmeth it new againe, and not without cauſe. For it is a matter that ought to comfort vs greatly, that if God vſe rigoure towards vs, he doth it not of any crueltie. VVhy ſo? for he 60 hath a regard of his owne worke and of the thing that he made. Therefore as oft as God ſtriketh vs, wee muſt alwayes thinke thus: VVel then, I made not my ſelfe, God lifteth not him ſelfe vp againſt a ſtraunge thing, I am the worke of his owne hands. And ſith it is ſo, it becommeth me to ſay that hee hath good reaſon to deale thus with me. For he is not cruell: it is certaine that he acknowledgeth his owne worke. God doth (as a man might ſay) loke vpon him ſelfe, and behold him ſelfe in men as it were in a glaſſe: and it is not without cauſe that he looked vpon all that he made and found it good. But man is his principall worke, and the excellenteſt of all his creatures. It was hys will to vtter that thing in him, which he had put but in ſmall portions both in heauen and in earth, and all liuing wights: in ſomuch that man is termed as the little worlde, wherein we ſee ſo many wonderfull things, as a man muſt needes be aſtonied at them. Sith it is ſo: wee muſt alwayes beleeue, that God beholding hys owne woorkmanſhip in vs, will be moued and inclined to doo vs good and to mainteyne vs. For we know what is attributed to him in the holy ſcripture: namely, that hee preſerueth that which he hath made, and bringeth the thyng to perfection which he hath once begonne. Then ſeeing the cace is ſo that hee hath vſed ſo ſingular fauoure towards vs: there is no doubt but he will continue the ſame to the end. Now we ſee that this matter (that is too ſay, this our conſidering that God made vs) ought and can ſtand vs in great ſtead, if wee applye it to good vſe. And heere yee ſee alſo why Iob maketh a larger diſcourſe of it. In this verſe he ſaith, Lord, wilt thou deuoure me, (for ſo ſignifieth the hebrew word which we tranſlate wilte thou destroy me) ſeeing thou hast faſhioned me wholly round about? Hee meeneth that there is no fault at all too bee found. For one may well make a goodly peece of worke, but it ſhall not be ſo perfectly poliſhed alike throughout; there will be ſome part of it wherein he hath not vſed the like cunning. If a man make a peece of fayre tapiſtrie, ther ſhall be no more but the outſide of it bewtifull to the eye, that which is out of ſight ſhal be altogither il fauored. But as for man, we ſee hee is poliſhed through out from top to toe, ſo as ther is one orderly workmanſhip in him thoroughout, (yea according to the order of nature) and ther is no exception to be taken in him euen to the tippes of his nayles. Iob therfore ment to expreſſe here the infinite wiſdome of God which vttereth it ſelfe in the ſhape of man: as if he had ſayde, Lord, wilt thou deſtroy ſo excellent a work wherein a man may ſee thy wiſdome, thy power, and ineſtimable goodneſſe to thy glory? VVilt thou take pleaſure ſo, in defacing thine owne glory which appeereth and ſhineth in men? Now we ſee what his meening is: howbeit hee addeth that which I haue touched: [Page] that is to witte, That God hath made him as clay, and ſhall bring him to dust agayne. As if he ſhould ſay, Lord, were thy workmanſhip taken out of me, what ſhould remaine? for my beginning is of the mire of the earth. True it is that there is none but Adam that God made from out of the earth. But heereby yeſee from whence we haue our firſte beginning. VVe muſt all of vs come backe thither. VVhē we bethinke vs from whence men are come, and whereof they be made, that is to wit of the earth: let vs aſſure ourſelues that the ſame is verified vpon vs al in general. Now 10 ſeing that God hath made vs of the earth: let him take away that which he hath put to vs, (that is too ſay, let hym withdraw his power, wiſdome, and goodneſſe whiche hee hath ſhed out vppon vs:) and wee muſt needes retourne from whence wee came. The cace then ſtanding as it doth, will God deſtroy vs? were it not as much as to deface his owne glory? Yes, if he did it without reaſon why. For when he deſtroyeth the wicked and vnrighteouſe, it is bycauſe that (as much as they could) they haue blotted out the image that was printed in their nature. And in 20 deede Moyſes declareth that God was ſorie when he ſaw that men were corrupted after that faſhion. Behold (ſayth he) God repented that euer he made man. Not that there is any chaungeableneſſe in God to repent him of his doing: for he had well foreſeene al things before the world was made. But Moyſes ſheweth there, that God miſliketh men when they bee ſo peruerted and turned away from the ſoundneſſe and rightuouſneſſe whiche hee had put into them. Heereby then we ſee that God doeth alwayes acknowledge his workmanſhip in men: howbeit 30 that therewithall hee doeth alwayes vtterly miſlike of their ſinne, the which proceedeth not of him, nor cābe fathered vpon him. And after this Iob addeth: Hast not thou powred me out like milke? Heere hee ſpeaketh of mannes begetting, whiche is a wonderfull thing whereat all oure wittes are confounded. For to ſay, that of mannes ſeede there ſhoulde ingender a liuing wight, a wight ſo poliſhed as there ſhoulde appeere ſuche an orderly diſpoſition in him, as might rauiſh mens mynds and make them aſtoniſhed at it: ought not God to be magnified therein? what 40 difference is there betweene the originall of a man and the making of a cheeze? For wee ſee, that of milke, after it is ſet togither and curded, folke make cheeze. But who can ſay that a liuing creature, a creature that beareth the image of God in it, a creature that is ſo well framed, ſhall proceede of that which is the groundworke in the begetting of men? Forſomuch then as there ſeemeth to bee no likelyhode that a man ſhould bee formed out of mannes [...]eede: ſo much the more is it too be ſeene that Gods intent is to be glorified therein. Therefore let vs bee as it 50 were rauiſhed to ſay. Lord what a workman art thou, that men ſhould be compacted after ſuch manner of dung and filthineſſe, and yet notwithſtanding become ſo excellent a thing? For when wee looke vppon a man, wee muſte needes be abaſſhed whither we will or no. And whereof commeth that? Of a ſhamefull thing and ſuche a one as men are loth to ſpeake of. Ye ſee then that God hath ſo abaced vs in our begetting, as hee will haue his power, ryghtuouſneſſe and wiſdome the better knowne thereby. Lo what Iob hath vttered heere. And for the ſame cauſe 60 he addeth, Lord thou haſt clothed me with fleſh and skin. Now, do theſe things proceede of mannes ſeede? It is nothyng but infection and filthineſſe, and yet notwithſtanding behold how skin, behold how fleſh, beholde how ſinewes [come thereof,] whych are things whereat all the world may be amazed. Seeyng then that God hath packed ſo many miracles togither in one body, and ſheweth vs there ſo faire and liuely an image of his maieſtie: haue not wee cauſe to ſay, Lord, heere are things that farre paſſe all our witte and reaſon? But after that Iob hath ſpoken of mans begetting, he addeth: well then, Thou hast giuen mee life and grace, and thy viſitation hath preſerued my Soule. Heerein he ſheweth how God thought it not ynough too haue faſhioned him in his mothers womb and too haue gyuen him ſo excellent a ſhape. But beſides this (ſayeth he) thou haſt giuen me life and grace. By thys word lyfe, he meeneth the liuelineſſe and power that is in the Soule. For the body of it ſelfe hath no mouing: it is but a dead thing. Thou therefore ô Lord haſt quickened me: that is too ſaye▪ the ſhape of my body is not the cheefe thing that ought to be magnified in thy worke. True it is that euen in that, a mā may ſee thy woonderfull power and wiſdome. But the Soule is yet more, that paſſeth. And heerewithall, the Soule hath not the common life, ſuche as is in the brute beaſts, whoſe ſoule hath power to feele and mouse, to eate and drinke, and to go and come: not only theſe outwards ſenſes are in man, but alſo there is reaſon, and vnderſtanding in him, and there is truth in him. For we ſee what a number of things the mind that is in man doeth comprehend. Lo why Iob matcheth the word life with the worde Grace: meening thereby that the brute beaſts are not parttakers of the life that is in men, but that there is in men a dignitie farre greater and of much more value. And ſucceſsiuely he declareth that God is the continuer thereof. Thy viſitation (ſayeth he) [or thy looking to it] hath preſerued my ſoule. For when God hath ſet vs in good ſtate: yet can we not continue vnleſſe he haue his hand alwayes reached out ouer vs. VVhat is too be done then, that wee may continue in the ſtate wherein we be once ſtabliſhed? God muſt be faine to breath his power intoo vs without ceaſsing, and be continually at hand with vs. Thus ye ſee why Iob vſeth thys woord viſitation [or looking to:] as if he ſhould ſay, Lord, were it not that thou lookeſt vpon mee with a fatherly eye: it is certayne that I ſhoulde be vndoone euery minute of an houre. But thou lookeſt to mee continually, thou knoweſt my needes, and thou prouideſt for them. Lo how I am preſerued and maynteyned. And in the end hee addeth: Although theſe things be hidden in thee, and thou keepest them in thyne owne minde: yet know I well that it is ſo with thee. As if Iob ſhould ſay, Lord I knowe theſe things are ſo hygh, as I cannot reach them at all: but yet notwithſtanding, needes muſt I haue ſome ame of them: I knowe it is ſo with thee: that is too ſay, I haue not ſo perfect a knowledge as were requiſite: but yet neuertheleſſe, I knowe it is ſo. I haue ſome taſte of it on my part: whiche ſuffizeth to make me conclude, that thou haſte layde foorthe ſo greate treaſures of thy wiſdome, goodneſſe, and power in mee: as it is impoſſible for mee to value and eſteeme them as they deſerue. But now I ſee how thou handleſt mee. For I am vnhappie, thou haſte ſhet mee heere in prizon, and I ſhall neuer be able to get out. And why ſo? I looke vppon the [Page] trouble wherein thou haſte ſet me: and bycauſe I ſee not the end of it, behold I am ſo abaſhed, that although I were rightuouſe, yet durſt I not looke vp too excuze my ſelfe before thee. I am vtterly barred of all [plea▪] like as when a iudge will not admit any allegations, but barreth the partie of his plea, then muſt the partie needs be condemned, notwithſtanding all his replications. Euen ſo is it with mee, ſayeth Iob. For I ſee that although I perceyue not my ſelfe to be faultie: yet notwithſtanding thou haſt puniſhed me greeuouſly as now. But this is ſpoken in reſpect 10 of the exceſsiue hartgreefe whereof we haue treated: and yet neuertheleſſe he acknowledgeth therewithal, that if he ſhould come to the ſayd rightfulneſſe of God which is incomprehenſible vnto vs: there he woulde not thinke it ſtraunge to be handled ſo. True it is that hee could not conceyue that thing in his owne natural vnderſtanding: and yet neuertheleſſe when he ſhall haue conſidered all things well: hee muſt needes reſiſt the ſayde temptation. Yee ſee then in effect what is touched here. And now wee haue to conſider and beare in minde, what 20 Iob declareth heere concerning the creation of men, and concerning Gods grace whereby they be mainteyned in their ſtate. Then marke it for a ſpeciall poynt when hee ſayeth, That God hath created vs as of Clay, and that we muſt [...]e brought to dust agayne, when he ſhall haue withdrawen his grace which he had ſpred out vpon vs, and this muſte teach vs lowelineſſe. For wee ſee how men ſet muche by themſelues, and euery one of vs could find in his hart to be aduanced aboue the cloudes. VVhy ſo? he that knowes him ſelfe well, ſetteth little by himſelfe. But men through 30 deſyre to purchace eſtimation, do ſhet their eyes, and forget themſelues, and paſſe not to conſider what they bee, nor what their ſtate is. It is a wonder that we ſhould loue ſo well to beguile ourſelues: and yet we do ſo neuertheleſſe. So muche the more muſt wee marke this leſſon, which bringeth vs backe to that point which wee woulde not come at by our good will▪ that is to witte to knowing that God tooke vs out of myre and dirt. Behold what we be. Let men go vaunt themſelues, and ſay they haue ſome worthineſſe and vertue in them: yet muſt they be faine in 40 the end to knowe that it is but dirt and myre. And wil not this ſerue to make vs itoupe? we muſt returne too the ſame ſtate againe. Not that God will leaue vs there, for we hope for the reſurrection: but I ſpeake as now of that which is in our owne nature. I ſay that all that euer is woorthy too bee made account of in our body, is but as a building of mud. If we haue any liuelineſſe in vs as nowe: ſoothly it is but as the greenneſſe of graſſe, as the Prophet Eſay ſayeth. VVe floriſh awhyle: but our floriſhing fadeth out of hand. So then, if we looke but to the order of nature:50 death diſpatcheth all that euer is of any worthineſſe in men, in ſo much that all returneth into myre, and dirt, and earth. Sith the cace ſtandeth ſo: let vs learne to record this leſſon▪ oftentymes, that we may ſhrinke in our hornes, and not be puffed vp with vayne ouerweening as moſt men are, but take our ſelues too bee beholden vnto God for all that wee haue, and hold it of hym, and doo him homage for it, without lifting of ourſelues vp againſt him. For wee ſhould bewray too villanouſe an vnthankfulneſſe in vs, if we ſhould take vpon vs the honour that 60 belongs to God, or vſurp the things wherein we haue no part at all. So then let vs be fully reſolued of this: namely too know from whence we came, and whither wee muſt returne. The thing is meetly common of it ſelfe: howbeit foraſmuch as we practize it ſo ſlightly: therefore the holy ſcripture ſpeaketh often of it. Furthermore on our parte, alſo, let vs learne to conſider Gods infinite goodneſſe towards vs, better than we haue done, bycauſe we be ſo defyled. For if we looke vpon the metall where of men are made, and vpon the ſhape that is giuē them, and compare the one with the other: the ſame will giue the greater gloſſe too that whiche God hath put in them. If God had made vs of the ſubſtance of the Sunne, or of the Starres: or if he had made ſome heauenly ſubſtance to take men out of: truly wee might haue cauſe to ſay that our beginning was honorable and thereby the grace of God ſhould alſo be ſomewhat diſgraced: but when mē bethinke them of dirt & myre, who will regard that? Behold a thing that importeth reproche: men will ſcarſe vouchſafe too caſt their eye vpon myre. If wee haue any dirt hanging about vs, yea euen vpon the hem of our garment, wee be defyled: if we haue it on our hands, we cannot abide that: but if we haue it on our face, that miſlikes vs worſt of all. And yet what are we? we are all wholly of clay. VVe haue not ſo much as one rag of our garment, or heele of our hoze, or peece of our ſhoeſoles, but it is clay: wee are nothing elſe but dirt and myre both within and without. And yet notwithſtanding, when we come to the conſidering of the wonderfull woorkmanſhip which God hath put intoo vs (as I haue ſayd already) therein we haue occaſion too acknowledge Gods goodneſſe, power▪ and wiſdome ſo much the better and cleerelyer. Ye ſee then that whē men behold from whence they came, they ought to caſt down their heads, and vtterly to abace themſelues. And againe conſidering who they be, and to what ſtate and degree of honoure God hath aduaunced them: they ought to be rauiſhed vntoo wondering, and to magnifying of God, acknowledging themſelues ſo muche the more bounde too him, for that he hauing taken them out of ſo baſe and deſpyzed a kind of matter, hath notwithſtanding put intoo them his ſo preciouſe, hygh, and noble grace, that of force (euen ſpyte of their teethe) they muſte needes confeſſe. Behold here how God vttereth himſelfe to the full. And ſo, as oft as we think vpon our ſelues, let theſe two things come to our remembraunce, namely the matter where of we be made, that the ſame may rid vs of all pride and bereeue vs of all loftineſſe: and alſo the woorkmanſhip that god hath put into vs, to the end we may the better know, how much we be beholden and indetted to him: and lette euery of vs crye, Alas Lord, wee bee not able to comprehend the hundredth part of the benefits which thou beſtoweſt vpon vs. Thus ye ſee what we haue to remember for the firſt place. And herevpon it behoueth vs alſo too conſider what Iob addeth here, when he ſayeth▪ Thou hast poured me out like milke, thou haſt faſhioned me like a cheeſe in ſetting me togither, and thou hast clothed me with skinne and bones. Truely his phraze of ſpeeche ſeemeth ſomewhat ſtraunge at the firſt bluſh. And how ſo? Had the holy ghoſt no fitter things to ſay? had he no better kind of ſpeech to expreſſe what the begetting of men is? Theſe are thinges that ſeeme not anſwerable nor agreeable to the maieſtie of God. But it is not for nought that Iob ſpeaketh ſo. [Page] For (as I haue ſayde heeretofore) men muſt be abaſed be they neuer ſo loth, or elſe they would alwayes be ſo puffed vp with pryde, as they could neuer come to this cō ſideration (whiche notwithſtanding is needefull) too thinke, what is it that God hath put intoo vs? and what would become of vs if he ſhould withdraw his grace, and quite ſeparate himſelfe from vs: Men will neuer come ſo farre, but by force. And therefore it behoueth vs too bee brought to this myre and dirt, that are ſpoken of heere. True it is that they which are ſuttle, (that is to ſay, which 10 weene themſelues to be wiſe in their owne brayne) wyll take exceptions heere, that this manner of ſpeech (too their ſeeming) is not ſuch as they would haue wiſhed it. For if ye aske the philoſophers they wil ſpeake after another faſhion. But God knew what could edifie vs beſt. For the matter ſtandeth not vppon diſputing of ſuttle ſcholepoynts, nor vpon making of vs philoſophers: but vppon lerning how much we be bound vnto God, and vpon the exercyſing of our ſelues in the two pointes that I haue touched: which are, that on the one ſide wee ſhould bee 20 aſhamed of our ſelues, and of all that is our owne, and be abaſſhed by beholding what our owne nature is: And that on the other ſide we ſhould bee rauiſhed with the knowledge of Gods goodneſſe and grace, in making vs ſuche as wee bee, and of ſo goodly and excellent a woorkmanſhip. This (I ſay) is the thing wherevnto it behoueth vs to apply our indeuer: and not to be curious in inquiring by peecemeale for the cauſes, reaſons and meanes that are in the begetting of men. For why? can our wit attayne too them? Verely when the philoſophers diſputed of theſe 30 things, they ſayd that Gods working in the begetting of men muſt needes be extraordinarie. For there is no apparant reaſon how he ſhould take ſo perfect and excellent a worke as mans body is, out of a thing that is ſo bace of it ſelfe. And although the philoſophers ſay well, that if a mā will haue any thing in nature, it muſt begin of corruptiō: yet notwithſtanding ye ſee it is a fayre beginning, & that is cleane contrary to mannes reaſon. It is true. But it was Gods will to ſhewe them, that euen the wiſeſt of them ſhal be graueled, when they come to the beholding of his 40 works. Neuertheleſſe God graunteth to the philoſophers in the meane while, too vewe and conſider many things, which ſhal not be vnderſtood of the common people and the vnlearned ſort: but Gods meening here, is not to call vs to ſuch a ſchoole. VVhat then? he ment to ſhewe the things that is auaylable for our ſaluation: which is, that we ſhuld firſt know what we our ſelues are, and of what mettal we be made: and ſecondly, that in reſpect of the workmanſhip that is in vs, wee ſhoulde behold the ſhape that God hath giuen vs to glorifie him withall, to the end that 50 none of vs, nother great nor ſmall, learned nor ignorant and ſimple, ſhould haue any excuſe at all. For if God had treated of things ouercunningly: the great clearks would haue ſurmiſed that they had atteyned too ſuche knowledge by their owne ſtudy, or by reaſon of their greate diſcretion aboue other men. But God ſetteth downe things heere in ſuch a ſenſe, as there needeth no deſcanting vppon them afterward, nor any ſuch great ſpeculation, as the vnlearned myght ſay, I neuer went to ſchoole. There needeth no greate learning nor skill too vnderſtand 60 what is ſayde heere. Yee ſee then that the greate clearks ſhall be the more blame worthy, if they perceyue not the things which the ignoranteſt perſons ought too knowe. And they alſo which haue not gone to ſchole, ſhal haue no excuſe to cloke themſelues withall, bycauſe the things that God ſetteth downe here ought to be knowne to vs all. Thus ye ſee how we ought to inure ourſelues to the ſpeech whiche the holy Ghoſte vſeth heere by the mouth of Iob, when he ſayeth, that God hath clothed man with skin and fleſh, and knit him togither with bones and ſinewes. For it ſerueth to expreſſe better, what hath bene ſayd afore: that is to wit, what difference there is betwene the ſeede of man, and that which we ſee in mannes body. Ye ſee the ſeede is but filth and corruption and ye ſee the fleſh is liuely: ye ſee there is skin, there are ſinewes, there are bones. Let vs conſider a little what manner of workmanſhip there is in mens skinnes. The very heathen were forced to ſay, that ſuche as knew not that there is a ſoueraine Godhead, might be conuicted thereof euen by one only nayle of a man without going any further. Ye ſee our nayles are as it were ſuperfluouſe in our bodies: and yet notwithſtanding, if wee looke well vppon our nayles, we ſhall ſee a wonderfull workmanſhip in them. For they ſerue to arme the fingers, that they may be put to worke, and hold whatſoeuer is neceſſary by bowing of the fingers. Therefore it is certayne that a mannes nayle which is but a ſuperfluitie, is a lookingglaſſe of Gods prouidence to vs, ſo as in the ſame wee may perceyue, that he hath wrought in ſuche wiſe in vs, as it is vnpoſsible for vs to knowe the hundredth part of the woorkmanſhip that hee hath put in vs. Ye ſee then what is vttered here: namelye that there is greate oddes betweene the ſeede whereof men are begotten, and the things that are to be ſeene in mannes body. But yet the cheefe thing is the Soule. And that is the cauſe why hee ſayeth, Thou haste clothed mee. For hereby Iob meeneth, that the cheefe part of men conſiſteth not in the ſhape that is ſeene with our eye, but in that which dwelleth within it. For what importeth this manner of ſpeeche, and what is ment by ſaying, Thou haste clothed mee? It muſt needes be ſome gueſt that is lodged in our bodie. And who is this gueſt? It is the Soule. VVee ſee then that the cheefe part of men is the Soule which God hath put into them. There is ſo excellent woorkmanſhip in the body: as wee muſt needs be aſtonied at it: and what is to be thought then of that which ſurmounteth it, and is farre higher, and of muche greater woorthineſſe? Beholde the degrees whiche wee haue too remember. So then although this manner of ſpeeche (as whereby God meant too teache the verieſt idiots) bee rude and groſſe: yet notwithſtanding we ſee things ſtill in them which are able to moue vs throughly to ſet our whole mynd vppon them, though we were the ſharpeſtwitted and fineſtheaded in the worlde. But yet Iob expreſſeth further what the excellencie and woorthineſſe of the Soule is, when he ſayeth, Thou haste giuen mee life and grace, and thy viſitation hath preſerued my Soule. VVhen hee ſayeth, thou haſte gyuen mee life: he ſheweth that the body were nothing (no though it haue ſo goodly and wonderfull woorkmanſhip in it) if it had not the liuelineſſe that is ſhed into it. Forſomuch then as God hath quickened vs: therin he hath vttered his great goodneſſe, and we ought to glorifie him the more therein, [Page] and to acknowledge ourſelues bound vnto him beyond all meaſure. True it is that wee haue muche more in vs than common life: and if there were no more but that ſame mouing, it were much of it ſelfe. Let vs behold the brute beaſtes. It is a great matter to ſay, beholde a beaſte ſhall come of ſeede, that is too ſaye of corruption: and although it haue not that which is in man (I meane euen as touching the bodie) yet hathe God put this mouingneſſe into it. VVee ſee that in the nouriſhment of beaſtes when they haue eaten graſſe, the ſame turneth into bloud, into 10 milke, and into fleſhe, and afterward when the beaſtes bee killed, they feede vs likewiſe. VVhen we behold all theſe things, euen that verie Beaſtlife (as a man may terme it) beare witneſſe of Gods moſt excellent power and wiſedome. But there is much more in men than life. And that is the cauſe why Iob ſayeth expreſly, that God had giuen him life and grace. For heereby he doth vs to wit, that the life of men is matched with vnderſtanding and reaſon. And therefore it is ſaide in the firſt chapter of Saint Iohn, That life was the lighte of men. VVhen Iohn declareth 20 that all thinges are quickened by the worde of God, and that the ſayde externall wiſedome whiche is in God is the welſpring of life and power: hee ſheweth that men haue not onely life, ſo as they can eate and drinke: but (ſayeth hee) there is alſo a light ſhining in them. By this worde light, hee meeneth that the image of God is imprinted in vs, bycauſe wee haue vnderſtanding and reaſon, bycauſe wee diſcerne betweene good and euill, and bycauſe men are borne to haue ſome order and common ſocietie amōg themſelues, ſo as euerie man hath a conſcience of his own 30 too tell him what is euill and what is good. Yee ſee then howe God hath graunted men a prerogatiue, whiche is, not onely that hee hath giuen them life: but alſo inlightned their myndes, in ſuch wiſe as they iudge and diſcerne, yea and take holde of eternall life. Then if wee conſider well what is in men: it is certeine that wee ſhall wonder. But there is nothing whereat we ſhall be more aſtonied, than at the reaſon which God hath put into vs. For ye ſee that if a man heare of things that he neuer ſawe, hee conceiueth them in his mynd. VVhen men looke aforehand 40 vnto thinges that are to come, and compare them wyth things paſt, they commit all of it vnto memorie. And againe when anye thing is read or reported to them, they alſo iudge of it. Thus ſee you how God hath indued men with a grace that can not bee valewed ſufficiently. And therefore let vs learne too conſider well what God hath giuen vs, and we ſhall haue cauſe ynough to glorifie him, yea and wee ſhall not neede to paſſe out of our ſelues for it. And heere alſo yee ſee why Saint Paule in that goodly Sermon which hee made in the Citie of Athens ſayth that 50 men neede not to go farre to learne to knowe God. For ſayth hee) it is in him that we haue our being, life, and mouing. And if wee be blinde, let vs but fall to groping and grope with our handes as a poore blinde man doth in the darke. For although he ſee nothing at all: yet he gropeth about him, and thereafter taketh his way. Therefore if wee bee blinde (ſayth Saint Paule) yet may wee grope out Gods workes, in as much as he hath giuen vs wit and reaſon: ſo that wee bee vtterly vnexcuſable if wee make not this grace auailable, where of mention is made heere. And 60 in concluſion wee muſt alſo marke well howe Iob ſayeth heere, It is thy viſstation ô Lord, that hath preſerued my Soule. Hitherto hee hath ſpoken of that whiche wee may ſee in our creation or begetting. VVhen any of vs is begotten: then doth the myre ſhewe it ſelf: that is to ſay, we be full of infection and filthineſſe. And therewithall appeereth alſo the ſayde workmanſhip which God hath put into it, both in reſpecte of body and ſoule. But what for that? If God preſerued vs not, wee ſhould needes periſhe euerie minute of an houre, as it is ſayde in the Pſalme: Lorde when thou ſendeſt forth thy Spirit all things are renewed: and when thou withdraweſt it, all thinges goe to wrecke and decay. God then muſt bee ſayne to mainteine vs, too looke vnto vs, and to bee alwayes at hande with vs: or otherwyſe we be vtterly vndoone. Beholde heere a poynt that is well worth the weying: namely this viſitation of Gods in looking to our ſoules. And the ſoules are ſpoken of preciſely by name. VVhy ſo? If he had ſayde, Lord thy viſitation preſerueth my body: my bodye ſhall not goe to the graue at the firſt brunt, and why ſo? euen bicauſe thou mainteineſt it by thy power: if there had beene no more but that ſayd, it had bene muche: but it is farre more without compariſon when Iob ſpeaketh of the Soule. And why? For it ſeemeth vnto vs, that our ſoule hath of it ſelf the power to quicken our body, and to giue it liuelyneſſe. And this is partly true. But it behoueth vs to vnderſtand moreouer, that our ſoules are not immortall of their own power, nother is the life of them incloſed in themſelues, as though it had his roote there. VVhere is their life thē? In God. So farre forth then as God, putteth any drop or ſparke of life into mennes ſoules: ſo farre forth haue they liuelyneſſe in them, and not otherwiſe. Thus yee ſee what wee haue to marke vpon this ſtreyne. And ſpecially let vs hearken what the holie Ghoſte meant to expreſſe by this worde viſitation: which is that God mainteineth vs continually, and looketh to vs to preſerue vs, or elſe we ſhould goe to wrecke. The Philoſophers can well ſay, that God hathe created and faſhyoned vs, and that wee haue our beeing of him: but therewithall they are of opinion that after God hath ſet vs in our race, euery man guydeth and gouerneth himſelfe. Lo howe they deface the goodneſſe and power of God: and vntoo the ſame loudneſſe are all men inclyned. So muche the more then ſtandeth it vs in hande, to marke well this word viſitation: which importeth as much to ſaye, as when God hath put vs into this worlde, hee letteth vs not alone there, as if he ſhould ſay, walke yee euery one as ye can: but he abideth with vs continually, and hath his hande alwayes ſtretched out to breathe his power into vs, to the intent we ſhould not miſcarie. Therefore ſeeing wee can not continue, except he haue his eye alwayes vpon vs to viſite vs and loke to vs: wee muſte learne to rule our life in ſuch wyſe, as if we were euermore in his preſence. And for as much as the ſame aſſureth vs of Gods infinite goodneſſe whiche hee ſheweth towardes vs: let it make vs to walke in the feare of him, to magnifie him, and to yeelde him his due praiſe.

And nowe let vs caſt our ſelues downe before the face of our good God, with acknowledgement of our faultes: praying him too make vs perceiue them better, that wee may be ſorie for them, and be ſo greeued, as wee alwayes ſeeke the remedie of them, which is, his reforming of thē by his holie ſpirite, that like as he hath created vs mortall [Page] men, ſo he will make vs members of our Lord Ieſus Chriſt that we may be repayred after his image, and that he loke not at that which hee hathe put into vs by nature, but at that which hee hath put into vs by his grace, whiche ſurmounteth all, ſpecially ſeeing he hath voutſaued to make vs new creatures to inherite his heauenly kingdome. And [further let vs beſeech him] not onely too continue the good that he hath begonne in vs, but alſo to increaſe the ſame till it bee come to full perfection, and in the meane time beare with our infirmities, that although we be guiltie before him, yet he will not condemne vs with rigoure, but recciue vs as his childrē, accordingly as he hath voutſaued to adopte vs in the name and by the meane of oure Lorde Ieſus Chriſt. That it may pleaſe him, &c.

The .xl. Sermon, which is the third vpon the tenth Chapter.

This Sermon is yet ſtill vpon the .xiiij. and .xv. verſes, and then vpon that which falloweth.

16 Let it increaſe, come thou as a Lyon and ſhevve thy ſelfe maruelous vpon mee.

17 Thou renevveſt thy plagues againſte mee, thy vvrath increaſeth about mee: the ſvvoorde of chaunge and the multitude are vpon mee.

YEſterday we ſawe how God preſerueth vs in the ſtate wherin he 20 hathe ſet vs: and that it is not ynough for him too haue created vs at the firſt, nor to haue giuen vs liuelineſſe: but that hee muſt be fayne to continue it alſo. Now if this be to be acknowledged in reſpecte of this preſent life: much more reaſon is it that God ſhould bee prayſed for renewing vs by his infinite goodneſſe, for repayring his image in vs, and for leading vs as it were by the hande, vntill 30 ſuch time as we haue finiſhed our courſe. For it behoueth him to worke with a greater power in that behalfe, than in the order of nature. Therefore let vs learne to magnifie Gods gracio us giftes in ſuch wiſe as we perceiue them to be. And further let vs marke well, that if Iob hauing felt that God had beſtowed ſo many benefites vpon him ceaſſed not to be ſo greeued, as he was fayne to bewraye his exceſsiue paſsions: the ſame may muche more befall vs, when wee ſhall not haue mynded Gods goodneſſe as becommeth vs, and the gracious giftes which he dealeth 40 out to vs dayly. For (as I haue declared heretofore,) the true remedie to aſſuage all our miſeries, is to feele howe bountifull God is vnto vs, and what riches of his goodneſſe he poureth out vpon vs. If we know this throughly, it is ynough to remedie all temptations, in ſuch ſort as we may be able to take courage to call vpon him, euen when wee ſhall bee as it were in hell. And well did Iob knowe theſe things, howe bee it that this affliction was ſo great and terrible, as it ouermaſtered him. Therefore let vs bethinke ourſelues well, and let vs marke that God will puniſh 50 vs for our vnthankfulneſſe, if we make not accoūt of the benefits which he dayly beſtoweth vpon vs. And there ſhall neede no great tribulation to ouerthrow vs: but we ſhall bee diſpatched out of hande as ſoone as we feele any little aduerſitie. And for proofe here of, let vs come too that which Iob addeth. If I haue ſinned (ſayth hee) thou wilt impriſon me, and thou wilt not let me goe vnpuniſhed. As if he ſhould ſaye, Lorde, thou holdeſt mee as it were vpon the [...]acke. For hee matcheth impriſonment againſt ſome ſodaine puniſhment, which God myght lay vpon him, and 60 which ſhould bee eaſier for him to abyde: at leaſtwiſe to his owne ſeeming. VVee knowe that the preſent harmes are greeuouſeſt to beare. Hee that indureth bitter colde, could finde in his heart to bee broyled with heate: and if he be hote, he deſireth extreme colde. So then, Iob being preſſed with ſuche violence by the hande of God, as there ſeemed not to bee any hope of recouerie: would fayne: that God ſhould haue killed him out of hand, and that he might not haue pyned any longer: like as when a wretched offender is condemned and ſeeth he cannot eſcape, and yet is let alone vnexecuted: his miſeries are encreaſed in that hee feareth to bee put to torture, and that hee ſhall be charged with newe matters from day to day. Iob beeing in ſuch cace, complayneth that God perſecuteth him, and ſayth hee ought to take him oute of the worlde without anye more adoo. Heereby wee are admoniſhed, that if God moderate not his roddes when hee myndeth to chaſtize our faults, or to exerciſe our pacience: we are ſo diſmayde, that in ſted of profiting vnder his correction we ſhall do nothing elſe but ſtorme, and there ſhall be nothing but turmoyling and rebelliouſneſſe in vs. Iob was pacient, and yet for all that, he fayled not to make a great broyle, as though he had bene minded to ſtand at defiance with God: And his infirmitie had driuen him therevnto, if God had not preſerued him by the grace of his holie ſpirite. Sith the cace ſtandeth ſo: let vs marke well, that it ſtandeth vs in hande to praye vnto God, that whenſoeuer he ſhall be minded to chaſtize vs, or to trie our pacience, it may pleaſehim to vſe ſuch myldeneſſe towardes vs, as we may learne chiefly to knowe his hande, and to profite our ſelues thereby, and not to bee caried away by oure ouerheadie affections: and further, that although God ſuffer vs to be toſſed too and fro, and our owne fleſh to carrie vs awaye: yet neuertheleſſe it may pleaſe him to ſuccour vs, and that we may haue wherewith to ſence oure ſelues, that wee giue not head to our affections. And in the meane whyle, let vs not be out of hart when we feele turmoyling in our ſelues, though it ſee me to vs that wee be skirmiſhing againſte God, and that it is vnpoſsible for vs to returne vnto him to yeelde our ſelues vnder his obeyſaunce. VVee ſee heere what happened vnto Iob: and therefore let vs call vpon him that is able to ſet vs vp agayne, when we be vtterly ouerthrowne. And thus ye ſee what we haue to marke in this ſtreyne. But nowe let vs [Page] come to the wells head. If I bee wicked (ſaith Iob) wo is me. If [...] bee rightuous, yet maye I not lifte vp my heade, ſeeing my trouble and beeing fil [...] with reproche. Iob goeth on forth with the matter which I haue expounded alreadie heeretofore. For he conſidereth, that if he be wicked, the lawe of God ſhall condemne him: and that if he be rightuous, there is yet an other rightuouſneſſe aboue that, whereby he ſhall not miſſe to be condemned. That is a thing which is not ſo well knowne as this: and no maruell. For although God haue told vs in his law, that we are all damned,10 and the thing is manyfeſt of it ſelfe: yet ſhall wee hardly finde one of a hundred, whiche commeth to that poynt. And why ſo? For hipocriſie hindreth vs, and blindfoldeth our eyes, yea and vtterly blyndeth vs, ſo as wee can not knowe that which ought to be beſt knowne and moſt familiar vnto vs. Beholde Sainte Paule confeſſeth that although he had bin trayned vp from his childhood in the lawe of God, and one of the order and companie of the doctors in great reputation: yet notwithſtanding hee vnderſtood not what was the meening of Gods law,20 but flattered himſelfe, ſo as he was puffed vp with pryde, ſuppoſing himſelfe to be rightuouſe. I liued (ſaith hee) that is to ſaye, hee thought himſelfe rightuous before God, and had an ouerliking of his owne merites. And why ſo? Bycauſe hee had not the power to enter into his owne heart, and to ſaye that God hath giuen vs the lawe for euery man to view himſelfe in, that all men might knowe howe there is nothing in them but vnrighte ouſneſſe, and be aſhamed thereof. Saint Paule was not come ſo farre forward. If a man that had bene trained vp in Gods lawe,30 and therewithall lyued a blameleſſe life, was neuertheleſſe dazeled with pryde: what ſhall come of vs? VVhat ſhall become of ſuche as haue no care at all to thinke vppon God nor vpon his worde, but are ſpred in theyr vices and leade a law leſſe life? or what ſhal become of thoſe that vaunte themſelues and yet haue no cauſe at all? According as at this day we ſee theſe Monkes, and theſe hypocrites, and all theſe Chaplaines of the papacie: and as we ſee the whole rable of theſe ſuperſtitious cloyſterers whiche haue their gaye deuotions: and yet in the meane 40 whyle, ſome of them ſhall bee whorehunters, ſome drunkards, ſome full of crueltie, and otherſome full of treaſon and enuie. So then they ceaſſe not to recken themſelues for rightuous, and they haue merites to ſell and to depart with vnto other folkes. Therefore wee muſt not thinke this ſtraunge, ſeeing that Saint Paule was ſo abuſed in that behalfe. And heereby yee may ſee, that there is ſo groſſe hypocriſie in men, as it is a wonder howe God ſhould be ſo pacient, as to beare with them ſo long as he doth. But if this condemnation which God ſetteth oute 50 vnto vs in his lawe, bee vnknowne vnto vs: howe ſhould we attaine to the conceiuing of the iuſtice which is higher and ſtraunger than that? when it is ſayde vnto vs, Thou ſhalt loue God with all thy heart, with all thy mynd, and with all thy ſtrength, and thy neighboure as thy ſelfe: there is no man but he confeſſeth it to bee good reaſon, that we ſhould keepe this rule. For verie nature teacheth vs, that wee bee created to the ende wee ſhould mainteine the common ſocietie that he hath ordeyned among mankynde. Theſe then are things that ought to be commonly 60 knowne euen vnto little children. But let vs come too the comparing of oure life with that whiche God commaundeth in his lawe, and we ſhall finde that euerie one of vs is guiltie for our owne part. And we come ſo farre ſhort of performing all that God appoynteth vs: as wee be not able to performe any one poynt, no not euen ſo much as to thinke to do good. For (ſaith Saint Paule) we are not able to thinke a good thought: and we finde it ouermuch by experience. VVhen we haue made this compariſon, yet do we continue dull ſtill. VVhich of vs feeleth himſelfe wounded with ſo deadly a wounde, as too ſaye, Alas I muſt bee fayne to come before my God, hee muſt bee my iudge, and I haue nothing to alledge, but I muſt bee driuen to confeſſe that I am more than conuicted? VVho is he that thinketh thus? No man. Although men haue not doone any deede that is to bee condemned or to be blamed: yet notwithſtanding, they ceaſſe not to be giltie in as much as it is ſayde vnto vs, Thou ſhalt not luſt. God hath not only forbidden vs to bee murtherers▪ theeues, whoremongers, blaſphemers, and rebels againſt his word: but he hath alſo forbidden vs to conſent to any euill. VVho ſo euer ſhall but caſte aſide an vnchaſte looke: the ſame is a lechor before God. VVhoſoeuer ſhall haue ſlaundered his brother, or rayled vpon him, or priuily hated him: behold, he is a murtherer. VVhoſoeuer wiſheth other mens goodes, although he neuer go about to take them: yet is he a theefe alreadie. And God hathe not onely ſorbidden to deſire to do amiſſe: but he paſſeth yet further. For hee hath forbidden luſt, that is to ſaye, if we bee but tickled and ſtirred vp to any euill deſire or lyking, forthwith wee bee tranſgreſſers of Gods lawe. But finally doe men conſider this as I haue ſayde heeretofore. Seeing wee bee ſo blockiſhe as to haue no regarde of our ſelues, and that the lawe is ſo cleere and large a looking glaſſe for vs to behold ourſelues in: I pray you who is he that can boaſt him ſelfe too bee rightuous, and that hee is able too performe all that is in the lawe, and all that God commaundeth? Therefore wee muſt not thinke it▪ ſtrange if men can not cleere themſelues of that which is conteined there. And furthermore, that we may take profit of this doctrine, it behoueth vs to call to remembrance what we haue declared afore: namely that Gods lawe is a ſufficient perfecte rule whereby to liue a good and holie life, that is to wit, in reſpecte of vs. Let vs marke then that the rightuouſneſſe whiche is conteined in the lawe, may well be termed a perfect rightuouſneſſe: yea in reſpect of men, that is to ſay, according too theyr capacitie and meaſure. But this rightuouſneſſe is not anſwerable to the rightuouſneſſe of God, nor equall with it, it commeth farre ſhort of it. As how? This will bee better knowen by the Angelles. Yee ſee the Angelles haue no lawe written, and yet they frame them ſelues too the obeying of God. And heere ye ſee alſo why wee ſay in our prayer, Thy will bee done in earth as it is in heauen. For there is no gaynſaying, God is obeyed fully, and hee reigneth in Heauen. Then doe wee deſire to be conformable to the Angelles, and that ought to bee ynough for vs: for then ſhall wee haue ſuche a perfection as ought to bee in creatures. Yea but is that as much to ſay, as the Angels haue a rightuouſneſſe that maye fully match and bee compared with the rightuouſneſſe of God? There is as great oddes betwixt them, as there is diſtance betweene heauen and [Page] earth. Although the rightuouſneſſe of the Angels be perfect in reſpecte of creatures: yet is it nothing but ſmoke when it commeth before the infinite Maieſtie of God. Then lette vs marke well, that the lawe which was giuen vs, is a full and certaine rule wherby to liue well. And whē wee can once do and performe that which is inioyned vs there: then ſhall we be taken and reckened for rightuous before God in all perfection and goodneſſe, but yet for all that we ſhall not be ſo rightuous as to ſay, there is any worthyneſſe in vs, ſo as wee might deſerue anything at 10 his hand. And why? It is of his owne free fauoure that he ſayth, he that doth theſe things ſhall liue in them. For God might exacte what he liſteth at our hande, and yet notwithſtanding we can neuer ſay that wee bee not in his debt. For wee bee his, and what ſo euer wee bring vntoo him he will not accepte it excepte he liſt. Although wee take it to bee as rightuous as any thing can bee, and that (too our ſeeming) there be no faulte in it. Yet will not God voutſafe to caſt his eye vpon it, except he liſt: that is to ſaye, except his owne meere grace and bountifulneſſe 20 do moue him to do it. Now then we ſee, howe there is a double rightuouſneſſe in God. The one is that which is ſet forth to vs in the law, wherewithall God contenteth him ſelfe, bycauſe it pleaſeth him ſo. And there is an other ſecrete rightuouſneſſe, which ſurmounteth the wit and capacitie of all other creatures. In this reſpect Iob ſaith here: If I be wicked, wo vnto mee. VVhy ſo? For it is ſayde, curſed be he that performeth not all the things that are conteyned in this booke. Curſed bee hee that worſhippeth not God. Curſed be he that breaketh the Sabboth. Curſed be 30 he that honoreth not his father and mother. Curſed be he that ſtealeth other mens goods, or taketh themawaye by force. Curſed be he that killeth or hurteth his neighbour: and all people muſt anſwere, Amen. That is to ſay, all of vs muſt confeſſe, that we haue rightly deſerued to be curſed and caſt away at Gods hande. For albeit that the lawe (perchance) were not writtenin Iobs time, (as wee knowe nothing thereof:) yet was this recorde ingrauen in mens hearts. Then do ye ſee wherfore hee ſayth, thathe is vnhappie if hee bee ſounde wicked, that is to ſay, if hee ſhall 40 haue withſtoode Gods will, and lead a looſe life. And ſecondly hee addeth, Although I were rightuous, yet will I not lifte vp my bead. VVhy ſo? Bycauſe (ſayth he) I ſee mine affliction, and am filled with ſhame. VVhereby hee meeneth, that Gods increaſing of his afflictions, is as muche to ſay, as he hath ſoueraine authoritie ouer all men: and that although they be ryghtuous, yet may hee execute ſuch rigoure vpon them, as may be thought ſtraunge: and yet that howe ſo euer the caſe ſtandeth, men ſhall gayne nothing by checking againſt him: they may well pleade and 50 alledge this or that, but yet muſt they be fayne to be confounded, and God muſte haue the maiſtrie of them. For this cauſe Iob ſaith, that he wil not lift vp his head though he be found to be rightuous. But by the way a man might aske a queſtion heere, howe Iob meeneth that hee ſhould bee founde rightuous? For that is impoſible. Hee skarce knewe himſelfe if hee meante to chalendge ſuch a perfection as were the true fulfilling of Gods lawe. And why? As I haue ſayde heeretofore, ſo long as men continue in their owne nature, they are ſo farre wyde from 60 diſcharging their duetie to Godwarde, or of anye parte thereof: that there is nothing elſe to bee ſounde in them but rebelliouſneſſe: according as Saint Paule ſayth, that all the affections of oure fleſhe are enemies vntoo God. Shall wee then followe our owne nature? Then goe we cleane auke to Gods will, and wee haue not ſo muche as one thought but the ſame is wicked and damnable. And ſo vntill God reach vs his hand, we ſhall neuer come vnto him. But hath hee begonne to giue vs that grace? Yea partly: and verely ſo farforth doe we laboure towardes him, as hee draweth vs vnto him, and as hee guideth vs: and yet for all that, wee come not to him ſo faſte as were requiſite. For wee may haue ſome good inclination: but the ſame ſhall bee but weake: wee ſhall limpe and make many falſe ſteppes: we ſhall ſtumble, and oftentimes ſtart aſide out of the right path. Yee ſee then in what plyghte men bee. But let vs come to the higheſt degree of this rightuouſneſſe. Let vs take Abraham, or the other holie fathers that haue walked in ſuch perfection, as if they had bene Angels. Is it to be ſayde that theſe men haue fulfilled the lawe? No. There is none of them all but he ſhall finde himſelfe blameworthie when his life is examined before God. And howe is it then that Iob ſayeth heere, that if he be rightuous, yet will hee not lift vp his heade? True it is that God accepteth them for rightuous whiche are not rightuous: that is to ſay, when hee hath gyuen vs the grace to walke according to his will: although there be faultes in vs: what then? he paſſeth not for that, mother will he be rigorous towards vs. Though we haue not performed our dutie in all poyntes to the full, he ſhake th vs not off, but beareth with our weakeneſſe, allowing and accepting that thing for good in vs whiche is not good. Ye ſee then how God dealeth with his faithful ones. But in this place Iob hath ſpoken of an impoſsibilitie, as if hee ſhould ſay: True it is, that I am not ſo rightuous as that I may come before God to ſay, let vs fal to account, and let my life be well tried, and it will be founde that I haue not offended awhit, but haue fullie diſcharged my ſelfe from tone ſide to tother: this were impoſsible: But although I had fulfilled the lawe, yet durſt I not lifte vp may heade. And wherefore? I ſee here mine affliction, I am filled with reproch, as if he ſhould ſay, God holdeth me in ſuch awe, as I wote not what to do, and if I reply, I ſhal gaine nothing by it. Herein Iob bewraieth his paſsions. For he ſhould haue confeſſed: well, God is rightuous, and not onely his lawe will ſerue to bridle me, but alſo I knowe there is an other higher rightuouſneſſe, than that which is known to vs by his will and by the recorde of good and euill which he giueth vs to rule our life by. I know then that God hath an other higher rightuouſneſſe than this, and therefore it behoueth mee to ſubmit my ſelfe vnder him. Iob ought to haue ſpoken ſo: but he bewrayeth, that it is as it were by conſtraint, that hee acknowledgeth a hygher ryghtuouſneſſe in God, than the rightuouſneſſe of the lawe. For he ſayth, I ſee mine affliction, I am filled with reproches, and therefore I will not ſpeake a worde. If this befell to ſuche a perſon as he was, what ſhall become of vs? Then let vs inure oure ſelues to conſider well Gods true and peculiar rightuouſneſſe whiche is incomprehenſible to vs, and let vs honoure him in all his ſecretes, and let vs not conceiue the things that are in him, after our owne wit: for wee ſee our owne ſmalneſſe. And to be ſhort, what muſt [Page] wee doe? Truely, for the condemning of our ſelues, wee neede not to climbe ſo high as to ſaye, God hath a rightuouſneſſe whiche can not bee comprehended by creatures, and where vnto mans witte can not reache. VVee haue not too doe with this for the condemning of oure ſelues: for the lawe will bee ynoughe for that matter, as hath berre ſhowed alreadie. As often then as a man ſhall be ſo proude as to thinke hee can mainteine himſelfe before God by his owne workes, let him be thinke himſelfe well, and looke vpon Gods lawe. For it is not for vs to 10 ſay, wee be rightuous bycauſe we ſeeme ſo to our ſelues, or bycauſe men find vs to be ſo and allow of our doings. No, but the tryall-muſte bee made by the lawe of God. VVhen all the world ſhall haue canonized vs for Saints, it ſhall nothing boote vs if the heauenly iudge condemne vs. For God will not haue vs too goe anye whither elſe than to his lawe; he will not bowe nother one way nor other. And therefore as ofte as wee bee tempted, eyther with pryde, or with hypocriſie: let vs bethinke vs what the lawe ſayeth too vs, and wee ſhall fynde ſo greate and 20 ſo horrible ſhamefulneſſe in oure ſelues, as there ſhall remayne nothing for vs but euerlaſting death. Thus yee ſee howe wee ought to practize this leſſon. VVo vnto vs if wee bee wicked. For then ſhall wee not neede to come to the ſecond poynt, That if we be rightuous, yet dare we not lifte vp our hande. And why? For where is he to bee found, that is rightuous? Furthermore let vs marke wel, that when we bee rightuous, that is to ſay, when wee bee not vtterly wicked and out of al ſquare: al the rightuouſneſſe that is in vs, ſhall bee but a franke and free acceptation.30 As howe? True it is that the faithfull are called rightuous, not onely bycauſe God forgcueth them theyr ſinnes, and receyueth them too mercie: but alſo bycauſe hee lyketh well of theyr life. It is ſayde that Simeon was a good and ryghtuous man: and Zacharie and Elizabeth his wife were rightuous alſo. And why? Bycauſe they walked in Gods lawe and commaundements. The ſame is ſayde alſo of the holie Patriarkes. Yea but let vs marke, that it was bycauſe God of his owne free goodneſſe receyued them, and layde not theyr ſynnes too 40 theyr charge. VVhen wee ſaye that menne are made righteous by ſayth: it is as much to ſay, as God forgiueth their ſinnes, and cleerely acquiteth them for our Lord Iefus Chriſtes ſake. Like wiſe it behoueth vs to vnderſtand that wee are rightuous in our workes bycauſe God accepteth vs to fauour, for our workes deſerue too bee alwayes refuzed at his hande. I ſpeake not of the workes which men doe of their owne power: for in them there is nothing but all villanie and rebellion. But euen when a man is gouerned by Gods ſpirite, and by his grace doth 50 walke in good workes: yet are all his good workes vnperfecte, and God might caſt them off: yea and they are ſo farre of from any worthyneſſe or deſeruing (as the Papiſts imagine:) as there is nothing but filthyneſſe in them. Neuertheleſſe yet God receyueth them. Yea euen as a father receiueth that whiche commeth from his childe, though it bee nothing worth. So then, although wee bee rightuous, that is to ſay, althoughe wee haue ſome likelyhoode of rightuouſneſſe: let vs marke well that the ſame deſerueth not to be accepted ſo before God. And why?60 Bycauſe it is written, curſed be he that performeth not all the things which are conteyned in the booke of the lawe. Nowe, there is no man that performeth ſo muche as any one thing, I meane that performeth it with a pure and perfect mynd. And therefore it followeth that God may damne vs all. And ſo, we muſt be fayne to holde downe oure heades, yea euen without going any further than to the law and yet is that nothing if we come to Gods rightuouſneſſe whiche is incomprehenſible too vs. Let vs put the cace that a man behaued hym ſelfe in all poyntes as became him▪ what might hee doe? might hee therefore pleade againſte God? No▪ hee muſt come ſhorte of that. And why? For God oweth vs nothing▪ That is true▪ but hee hath pomiſed that who ſo euer dothe thoſe things ſhall liue in them. Yea, but wee muſt vnderſtande, that hee hath made that promiſe of his owne free bountifulneſſe. VVe ſee howe our Lord Ieſus Chriſt ſaith, that when a ſeruaunt ſhall haue doone all that hee can for his maiſter, (hee ſpeaketh of the ſeruantes that were in thoſe dayes, that is to witte, of ſlaues that were in bondage too be bought and ſolde:) then if a ſlaue doe all that hee can for his maſter: ſhal his maſter riſe from the table and ſay, I will nowe ſerue thee another whyle? No. For it is the ſeruaunts dutie to ſerue his maiſter, and not that the maſter ſhould abace him ſelfe to his ſeruant, or bee bounde vnto him in any thing. Euē ſo (faith Chriſt) when ye haue done al that is commaunded you, aſſure yourſelues ye are ſtill vnprofitable ſeruantes. And in ſo ſaying, Ieſus Chriſt meeneth not that there was euer any man founde, or that any can be founde to haue performed all that God commaundeth: but he putteth the cace that it were ſo. So alſo muſt we do. Let vs put the cace that a man had fulfilled the lawe: yet behoueth it him to reuerence God with al humilitie, ſaying, Alas Lorde, I will ſtill ſubmit my ſelfe vnder thy hand, for I knowe well that all that I haue done is of thee, and that there can not ſo muche as one drop of goodneſſe proceede out of mee. And althoughe thou accepte mee: that is not bycauſe I am worthy, or bycauſe I haue deſerued it: but it is of thyne owne free fauour. Lo howe wee ought too deale. Furthermore let vs bee well ware of the exceſsiue paſsion that was in Iob. It behoueth vs too conceiue the ſouereine rightuouſneſſe of God in ſuch ſort as I haue ſayde. And that muſt be to the end we may be the more induced to humilitie: and not to ſay, If I be rightuous, yet will I not lift vp my head, ſeeing mine affliction. For it is certaine that God will performe whatſoeuer he hath promiſed, yea euen in that he hath ſaide, he that doth theſe things ſhall liue in them. And certainely, if we be able to performe the law to the full: let vs aſſure ourſelues, that God hath his rewarde ready to reward vs with. Then muſt we not ſay as Iob doth, that ſeing our reproch, and ſeeing he ſcourgeth vs, we be confounded by a power that we know not of, and that although the ſame bee far out of meaſure, yet we dare not grudge againſt it, bicauſe we ſhall win nought by ſo doing. No: let vs not be caried away ſo far, but let vs thinke that God neuer chaſtizeth his ſeruantes without iuſt cauſe, yea thoughe hee haue no eye to their ſinnes, as it is certaine that Iob was not puniſhed as a wicked offender. True it is that God had iuſt cauſe to puniſhe him an hundred times more: but God had not that reſpect and meaning with him. VVhat then? his intent was to trie his pacience, and to cleare him [Page] of the ſlaunder that Sathan made of him, in ſaying, Iob obeyeth God bycauſe he is in proſperitie: and therefore God meant to ſhewe the contrarie. So then when wee ſpeake of Gods ſoueraine iuſtice, let not our talke bee to thinke that he preſſeth vs out of meaſure, nor to auaunce our ſelues againſt him by force: but let it bee to honoure him in his wonderfull ſecretes, yea euen in ſuche wiſe, as wee may bee fully reſolued to ſay in our ſelues, Alas, it is not for vs to alledge, that though we be righteous, yet we will not bee ſo bolde as to lift vp our head: for wee haue 10 good cauſe to hang downe oure heades continually. For although God ſet not him ſelfe downe in his throne too condemne vs we haue our iudge within vs. Can not euerye man condemne himſelfe? hathe not euery man the witte to perceiue himſelfe to bee more than blameable? Let vs marke then that there needs none other condemnation for vs, than that whiche is conteyned in the lawe, wherewith bothe great and ſmall ought too bee well acquainted. And after Iob hath ſpoken ſo, hee addeth, that hee would fayne that his plague were increaſed. Yea but what 20 then? Although it increaſed (ſayth hee) yet wilte thou come vpon me as a Lyon, and wilte ſhewe thy ſelfe maruellous againſt me. Heere as before Iob treateth of Gods ſecrete iudgements, which man can not reach vnto, by reaſon that the ſame doe farre paſſe his vnderſtanding and wit. And that is the cauſe why hee calleth God maruellous. True it is that wee ſhall alwayes finde Gods lawe ſtraunge, bycauſe it wakeneth vs vp beyond our imagination. And wee our ſelues alſo ſee, that when the wyſeſt men doe ſpeake of ſoundneſſe and perfection, they come ſhort of the rigour 30 of Gods lawe. Alſo when God teacheth vs by his worde, hee doth it ſtill aboue our ordinarie capacitie. But when we haue once bin taught, to know how the matter goeth: we be fully conuicted that it is ſo. If God haue layde the brydle looſe in our necke, ſo as wee haue not bene at his ſchoole to learne his will by his lawe: wee bee well neere as good as brute beaſts in that behalfe. But when we once knowe that a man muſt loue God with all his heart, with all his mynde, and with all his ſtrength, and his neiboure as himſelfe: then if we ſee that God requireth nothing at 40 our hands, but that which wee owe him. And why? For we are his, and wee haue not any thing, which wee haue not receyued of him. Thus ye ſee howe wee ſhall find nothing ſtraunge if we referre all to Gods word: but [contrariewiſe] that all Gods doings are according to reaſon and equitie. But when wee come once to the rightuouſneſſe that is vnknowne, to ſay that although we had performed the whole lawe to the full, yet had wee done nothing in reſpect of the rightuouſneſſe of God: that is yet a farre ſtraunger thing, in ſo muche that wee knowe not 50 what to ſay, but all our wittes fayle vs, and are amazed at it. And that is it whiche Iob meante in ſaying, thou wilte ſhewe thy ſelfe maruellous againſt mee. Nowe although God be maruellous in his wonderfull iudgementes: yet muſt the faithfull ſort learne to thinke it nothing ſtrange. As howe? Let vs take example in Gods election, in his prouidence, and in all the things that hee doth aboue eur vnderſtanding. Behold a part of Gods ſecretes which are as a bottomleſſe pit vnto vs ward. God chooſeth whome he liſteth to bring to ſaluation, and forſaketh the reſidue.60 Hee findeth vs all alike, ſo as no man can vaunt himſelfe to bee better than his neighboure. And wherefore then are wee ſo ſholed aſunder, as to ſay that God choſeth the one ſort to make them inheritors of his kingdome: and forſaketh the other ſort to make them go to deſtruction▪ what is the cauſe heere of but only his will? At the firſte bluſhe we thinke this verie ſtrange, ſaying▪ How now? Is it any reaſon, that whereas wee bee all of vs Gods creatures, and there is no difference betwixt vs as in reſpecte of our ſelues, but one of vs is as lightly preferred as another: yet notwithſtanding God hath pitie on whome hee liſteth, and forſaketh the reſidue? Is there any reaſon in ſo doing? Lo how men ſhal be tempted to grudge againſt God. But good reaſon it is that this ſhould bee wonderfull to vs. For if it were not wonderfull, we would always haue our wittes intangled in many queſtions, and in the ende we would ſpue out blaſphemies as we ſee theſe priuie repiners doo, who are alwayes arguing and making phantaſticall diſcourſes, and coulde finde in their heart to condemne God bycauſe hee worketh not as they woulde haue him. Then if man ſpeake too vs of Gods election, it muſt needes be a maruellous acte: and yet we muſt not be aſtoniſhed at it. And why? to the ende it may prouoke vs too honour him, and to ſay: Alas Lorde, wee cannot reach ſo hygh as to enter into thy ſecrete purpoſe and to know what is incloſed therin: but it becommeth vs to reuerence that which is vnknown to vs as now. Then muſt we confeſſe that thou arte rightuous and good, yea euen though there appeere no reaſon of it vnto vs▪ VVhen we be come to that poynt: we ſhall not fling out raſhly and at all aduentures to iudge of Gods ſecretes after our owne fancie, but we ſhall doe as we ſee the faithfull of all times haue done. Verely when they diſpute of Gods election, they do it ſoberly and modeſtly, and they crie oute with Saint Paule, O howe wonderfull are thy iudgementes▪ They be rauiſhed at them, and they inquire not curiouſly of this and that, but they thinke well, as nowe wee knowe Gods doings but in parte, but the daye will come that all ſhall be reuealed vnto vs to the full. Lo how the faithfull haue alwayes reaſoned of Gods election, and not raunged abroade to inquire of things curiouſly. Certeſſe they thought it verie ſtrange and it was maruellous to them: but their ſo doing was too yeelde God his due honoure, knowing it to bee too great a loftineſſe for his creatures to preſume to attaine ſo high. And in ſo doing they continued quiet, they were rauiſhed with wondermente, theſe doings of God were maruellous vntoo them, and yet they were not ouerſtraunge too them. They were maruellous too them, bycauſe they knewe that in them there are ſecretes whiche ſurmount all capacitie and vnderſtanding of man. And agayne they were not ſtraunge too them, bycauſe they by their election knewe Gods goodneſſe and mercie in that hee had choſen them too ſaluation, by calling them vnto himſelf, and by caſting off the reſt. Behold what we ſee in Gods election. As much is to bee ſayde alſo of his prouideoce. It is ſayde that God diſpoſeth all things in the world. VVell then, is it poſsible that when warres come, they ſhould bee of Gods ſtirring vp? or that God ſhould guide them that are toſſed with outrageous paſsions, ſuch as the princes be that are full of ambition, couetous, bludſheaders, rakers, extortioners, in ſo muche that there is as it were a helliſh confuzion, and [Page] they that ſerue them in that behalfe, make no conſcience nor ſticking at all to ſlea, rob, and pill? Yee ſee then that men are as ill as wilde be aſtes, and much werſe. And ſhuld God vſe ſuch inſtrumentes? Howe ſhould that be poſsible? Againe we ſee that the Church it ſelfe is turmoyled: ye ſee what perſecutions it is put vntoo: and who is hee that rayſeth thē vp? Furthermore we ſee that the doctrine of the Goſpell is as it were troden vnder foote by the tirannie of wicked caitifes, ſo as lies reigne in ſtead of truth. And who is it that maketh ſuch troubles? It is the rightfull 10 vengeance of God. VVe ſee not the reaſon of it, wee ſee not howe nor in what wiſe it worketh: but wee muſt perceiue his hand by fayth. This is ſtraunge to vs, and ſo muſt it needes be, to the end it may humble vs. But when we ſhall haue bin inſtructed in Gods worde, although we knowe not the reaſon of his workes, yet ſhall wee cuſtomably magnifie them, aſſuring our ſelues that hee dothe not aught without iuſt cauſe. Yee ſee then howe it ſtandeth vs in hande to practize this ſentence wherein it is ſayde, Thou wilt ſhe we thy ſelfe maruellous against mee. But 20 Iob paſſed meaſure: that is certaine: hee ſheweth heere that he was tempted of an outrageous paſsion. For hee ſayth, thou wilt ſhewe thy ſelfe maruellous: [whereby] he declareth and confeſſeth that for his owne parte hee was vtterly diſmayde, and thought it verie ſtraunge that God ſhould ſcourge him ſo. But wee muſt beware that hee be not maruellous to vs after that ſort. True it is that when we perceiue Gods maruellous and ſecret dealings, we may well be ſo abaſhed as to ſay, Alas Lord, we ſee our own weakneſſe and rudeneſſe, in that we thinke the workes 30 of thy hands to be ſtrange. But what for that? Thou ſhalt enlighten vs by little and little, vntill wee bee come into thy Sanctuarie. VVe haue one foote there alreadie: truly we are but at the curtins, we ſee thee but aloofe: but the time will come that thou ſhalt giue vs a more familiar knowledge. And therfore let it not greeue vs that God ſhould haue his ſecretes in ſuch wiſe, which ſurmount our capacitie. But yet doth this amaze vs: for a man may alledge, and howe ſo? doth not all our welfare and happineſſe conſiſt in the knowing of God and of his will? Yes 40 verely, ſo farre foorth as is expedient for vs. But let vs marke, that God hath giuen vs a way to know him, which is conuenient and fit for vs. He could well giue vs the full and perfect light at this day: but he ſeeth it is not for our profite, and therefore he giueth vs but a certaine portion, and he applyeth himſelfe vnto vs. And therefore let it not greeue vs to haue this knowledge of God as yet by meaſure, as it is giuen vs in the ſcripture, and to waite till he haue bereft vs of this mortall body, and ſpecially till he haue wholly reformed our myndes that they maye bee 50 no more ſo wrapped in theſe worldlineſſe, and earthlineſſe and ſpecially in the ſinfulneſſe that procedeth of the ſinne of Adam. And by and by for a finall concluzion, Iob declareth, wherein God ſhewed himſelfe maruellous againſte him: that is to wit, In [...]at he will▪ renue his ſtripes and fall to chaunging. True it is that the Hebrew word whiche is put for Stripes, woundes, or plagues: ſignifieth as muche as Records, witneſſes, or witneſsings: & not without cauſe. For the plagues which. God ſendeth vpon men are as it were witneſſes brought forth againſt them, and proofes that God maketh too bring things to knowledge. But in this place Iob ſpeaketh of Stripes, woundes, or plagues, whereby he meeneth the chaſtizements that God had layd vpon him. Therefore he ſaith they were renued, in ſo much that he had newe chaſtizements layde vpon him. This is a thing wel worthy to be noted. For although we find Gods working to be ſtraunge to our vnderſtanding: yet notwithſtanding there is nothing that hindreth vs more from the knowledge of Gods rightuouſneſſe than this temptation doth. That (I ſay) is the thing wherein men find themſelues moſt hindred. True it is that as oft as any man alledgeth any piece of ſcripture to vs, which is not to oure lyking, the ſame greeueth vs, and by and by we fall to arguing againſt God. But ſpecially weſhewe our ſtubborneſſe when we be ſmitten and beaten by the hand of God, and we can not be brought to confeſſe that God is rightuous in all his chaſtizements. Behold (ſay I) a thing whervnto we can not be made to agree. And ſo yee ſee why Iob hauing ſpoken of Gods wonderfull working, addeth, Thou doubleſt thy plagues against mee. But for as muche as this matter can not bee diſcourſed at length to daye: let vs marke that there is nothing elſe for vs to doe but to flee vnto God, praying him to giue vs ſuch a taſt of his word, as we may quietly receiue whatſoeuer is conteyned in the ſame: and yet that whenſoeuer it ſhall pleaſe him to vſe rigour towardes vs, he will ſo moderate his roddes, that although he make vs feele the ſmart of them, yet we may not ceaſe to haue recourſe vnto him as to our father, to the ende he may alwayes receiue vs as his children.

And nowe let vs kneele downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vs knowe them in ſuch wiſe, as wee may not anye more bee blinded with hypocriſie, or with pryde, or with the fonde follies whereof oure heades are full: but that being vtterly aſhamed, we may always haue recourſe to the remedie that is giuen vs, which is too embrace the redemption that is purchaſed vs by the death and paſsion of our Lorde Ieſus Chriſt: and that we knowing the ſame to bee the onely meane whereby wee may bee reconciled vnto God, may come to it with aſſured truſt that hee will heare vs: And therewithall that it maye pleaſe him ſo to ayde vs with his holie ſpirite, as he may make vs to walke in the feare and obedience of him, vntill he ſhall haue reſtored vs fully, and that there remayne no more ſinne and corruption in vs. That it may pleaſe him to graunt this grace not onely to vs, but alſo too all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of error, &c.

The▪ xlj. Sermon, which is the fourth vpon the tenth Chapter.

18 VVhy haſte thou broughte mee out of the vvombe? O that I had dyed before any eye had ſeene mee.

19 That I had bin as if I had neuer bin, and that I had bene caryed from the vvombe to the g [...]raue

[Page]20 Shal not the portion of my dayes come ſone to an end? Let him vvithdravve himſelfe quickly, that I may take my breath agayne.

21 Before I go into the countrie of darkneſſe and into the ſhadovve of death▪ from vvhence there is no returning agayne.

22 Intoo the darke countrie vvhere there is nothing but darkneſſe, euen thicke darkneſſe, vvhere there is nothing but diſorder, and vvhen it ſhoulde ſhine, there is but darkeneſſe.

WE muſt call to mynde what was ſpoken 10 yeſterdaye concerning Gods chaunging of his plagues: that is too witte, that when God ſcourgeth men, hee hath diuers meanes to doe it: and when hee hathe vſed one kind of correction, hee hath another alwayes in ſtore. Therefore let vs not thinke we be ſcaped his hand when hee hath deliuered vs from ſome one trouble: but let vs prepare our ſelues till it pleaſe him to ſhew vs mercie. For beholde, the only meane to ſet vs at 20 reſt, is to ſtand in Gods fauour. Otherwiſe hee will make vs feele that which is contayned in the ſong of Moyſes, namely that he hath diuers ſorts of chaſtizementes in his cofers and ſtorehouſes. But in the meane whyle wee ſee that Iob beeing ſore preſſed, deſireth God to put him to death out of hande. VVee haue ſeene the ſame ſentence heeretofore. And heere hee confirmeth his matter therewith, as if hee ſhoulde ſay, it is not without cauſe that I wiſhe ſo, ſeeing that God perſecuteth mee ſo ſharply, as I haue no cauſe nor reſpite by any meanes, but am vtterly 30 confounded. And whereas Iob ſayth. Wherefore haste thou taken mee out of my mothers wombe? no doubt but he ſinned in ſo ſaying. For it is a poynt of vnthankfulneſſe in men not to acknowledge them ſelues verie much beholden to God in that hee hathe made them and faſhioned them, notwithſtanding that they liue neuer ſo miſerably in this world. And is it a ſmall thing that God hath put vs into this worlde to reigne therein, to haue the fruition of all his creatures, to beare his image heere, to knowe him to be our father, yea and to fynd him to be ſo by experience?40 Ought we to hold skorne of ſuch an honoure as he doth vnto vs: VVe ſee then that Iob is not altogither to be excuſed, when hee wiſheth to haue bin caried from his mothers wombe to his graue, or rather not to haue bin borne at all. True it is that he made not this concluſion to reſt fully vpon it: but that he bewrayeth the paſsions wherwith he was moued, although he conſented not to them. But the popiſh doctors ſay, that that is no ſinne, but ſo to ſay is a great beaſtlineſſe in them. They holde opynion, that if a man bee prouoked in himſelfe to vengeance, or 50 to robberie, or to any ſuche other things, the ſame is no ſinne ſo hee reſte not vppon it, ne fully purpoſe it in hys heart, but rather they eſteeme it as a vertue bycauſe they ſay they bee ſuche battels as a man outſtandeth. Verely they graunt, that before baptim it is ſinne: ſo as if a Turke or a heathen man be tempted to do euill, he is forthwith giltie before God: But they ſay, that all ſuche ſinnes are ſo ſcoured oute of vs by baptim, as wee rather deſerue prayſe afore God for not conſenting to ſuche temptations, than to bee eſteemed as ſinners and to haue done amiſſe.60 But (as I earſt ſayd) it is to brutiſh a beſtlineſſe. For to whome dothe God ſpeake when hee ſayth, that men muſte loue him with all their hearte and with all theyr ſtrength? Speaketh he not to the Iewes who were of his Churche? And dothe not the ſame belong vnto vs at his day? Is it not a rule common to vs all? If we be bound to loue God with all our ſtrength and with all our mynde, and [on the other ſide] if it bee ſo that looke with howe many lewde affections wee bee combered, ſo many ſtriuings and enmities we haue againſt the loue that we owe vnto God: wee muſt needes conclude alſo that they bee as many ſinnes, or elſe that it is no ſinne at all too rebell againſt God and too haue tranſgreſſed his commaundements. Ye ſee then a thing againſt nature. True it is that our ſinnes are not layde to our charge: but yet it enſeweth not therefore that wee bee not worthy to bee puniſhed before God, were it not that he of his owne meere goodneſſe doth take vs to mercie. Let vs vnderſtand then that when ſo euer oure fleſhe tempteth vs vnto euill, although there be no reſting or determining vppon it: yet may God iuſtly puniſh vs: neuerthe later he of his owne free goodneſſe ſpareth vs ſo as the ſame commeth not to account. Iob therefore did amiſſe. And on oure ſide let vs know, that God may cal vs to iudgement and account, if we haue a temptation that doth but make vs to ſwarue a little: and although we bring not the ſame to effect, nor be ouercome of it, yet are we alreadie gone aſtraye, and it behoueth vs to confeſſe our faulte: but yet notwithſtanding it behooueth vs alſo to ſettle oure ſelues vppon the free mercie that God graunteth in forgetting and buriyng all thoſe things. And nowe let vs come to Iobs talke. Hee ſayth, Wherefore hast thou taken mee out of my moothers wombe? Verely if wee looke no further but to the lyfe of man, wee ſhall alwayes be fayne to come to this prouerb whiche is common among the heathen, or at leaſte wyſe among the moſt part of them: namely, that it were good for men neuer to bee borne, or elſe to dye out of hande. They that haue reckned the miſeries and inconueniences whereto we be ſubiect whyle we liue heere by lowe: haue thought, how now? It were better for men neuer to be borne. For what elſe is the beginning of their life but weeping and wayling? The little babes before they haue any vnderſtanding, doe ſhewe there is ſuch a ſeagulfe of miſeries in vs, as it is a pitie and terrour to beholde: and afterwarde as we growe in yeares, ſo doe our miſeries increace in number and quantitie. Therefore it were better for men that they might neuer be borne: and if they muſt needes bee borne, it were good for them too dye quickly, that they might haue no long iourney to make. And this talke hath partly ſome reaſon, howbeit it is not without vnthankefulneſſe. And why ſo? For although the miſeries bee innumerable wherewith men be oppreſſed: yet muſt wee wey them in the balance with the honoure [Page] that God doth vs in making vs Lords ouer his creatures to haue dominion ouer them heere below, as his childrē, whome hee maketh to feele him as a father towardes vs, and morouer bycauſe his ſetting of vs here in this world is to aduaunce vs aloft, that is to witte too the heauenly life, wherof he giueth vs ſome perceyuerance and feeling afore hande. If this be throughly knowne, ſurely it ouercommeth all the miſeries and troubles that can happen to men in this worlde. And thus yee ſee why I ſayde that this ſentence (namely that it were beſt for men not to be 10 borne at all) might ſeeme to bee grounded vppon ſome reaſon, and yet it was not without vnthankfulneſſe. For wee muſt not forget what God giueth vs to recompence it withall. But ſo farre off is Iob of cōming to that point, that hee had leuer not to haue bin borne at all And why? Bicauſe he was ſo combered, his minde was ſo amazed, & his harte was ſo ſeazed and forepoſſeſſed with griefe, as hee could not conſider that God had neuertheleſſe created him after his owne Image, that hee had kepte him in the worlde as one of his children, and that hee made him 20 taſt of the euerlaſting life whervnto men are allured. Iob could not come to that poynt. And why? His hart was ſo cloſed vp with ſorrowe, as hee had none eye but too his miſerie. And therefore lette vs marke well, that if our afflictions bee greate, wee are alwayes ſubiect to this fault whiche Iob bewrayeth in himſelfe: whiche is, that wee forget Gods gracious benefites: and that althoughe wee bee put in remembrance of them, yet wee finde no taſte nor ſauour in them, they touch vs not to our comfort, or to aſſwage our ſorrow that wee might take breath to ſay,30 Lord although I be beaten by thy hand, and that it bee to heauie a burthen for me to beare: yet notwithſtanding I conſider on the other ſide, that thou haſt bin ſo good vnto me, that I perceiue thee to be a mercifull father to me, and that is it that cheereth me vp and comforteth me. Ye ſee thē how the thing that we haue to marke in the firſte place, is that we ſhould knowe that this vice is naturally rooted in vs, ſo as if God did not ſuccoure vs and giue vs the ſayd cōfort to ſweeten our ſorrowes with, we ſhoulde not miſſe too bee driuen too ſuche an afterdeale, as there 40 ſhould be nothing but deſpaire in vs, and we ſhould wiſh that we had neuer bene borne. And nowe Iob addeth, Or that I had bene caried from my mothers wombe too my graue, and that I had bene as though I had neuer bene. This is the ſeconde part of the prouerb which I ſayde was vſed among the infidels: namely that when men bee borne, it were good for them to be ſoone diſpatched and rid out of this life. But as I haue touched alredy, that were a ſmal regarding of the honour that God dooth vs in giuing vs ſuche dignitie and preheminence ouer all his creatures. And if 50 there were no more but this, that he as it were muſtreth vs in the ranke of his children and heires, were not that an ineſtimable priuiledge which ought to appeaſe all the griefes that can betide vs? Specially let vs marke to what purpoſe God will haue vs too lyue heere in this worlde. For if we die in our childhoode, wee haue nother vnderſtanding nor reaſon: but as we grow in yeares, ſo learne we that which was vnknowen vnto vs: namely that God hath made vs after his owne image, and giuen vs vnderſtanding to knowe, not onely that wee muſte paſſe away 60 heere belowe, but alſo that there is a continuing lyfe in heauen, and that that is the thing whereto hee calleth vs. But if wee [...]e taken out of the world as if wee had neuer bene, we be diſappoynted of this great benefite of knowing that God will bee our eternall ſauioure, and that hee giueth vs already ſome token of his fatherlye loue while wee be in this earthly wayfaring. Therefore yee ſee it is an intolerable vnthankfulneſſe when men wiſh to haue bene rid out of the way as if they had neuer beene borne. For wee muſte not thinke vppon the lyfe of man ſimply in it ſelfe: but wee muſt ſet our eye vpon the end whervnto it tendeth: whiche is, that wee ſhoulde bee led too the hope that is as yet hidden vp in heauen▪ whereof God gyueth vs ſome taſte alreadye, ſo farre foorthe as oure rawneſſe is able too comprehende the ſame. Alſo heere is too bee noted in what wyſe wee may wiſhe too die, and in what ſorte wee muſte not onely bee willing to lyue, but alſo cheere vp our ſelues, though wee lyue in lingering payne. As it hath bene ſhewed heertofore, we maye deſyre deathe in reſpecte that wee ceaſſe not too offende God: and for aſmuche as wee bee compaſſed aboute with ſo manye corruptions as is lamentable to ſee, wee maye well mourne and deſyre God too delvuer vs from ſuche bondage: and this is not onely lawefull but alſo requiſite for vs to doo. For if Gods ſpirite gouerne vs, wee muſte hate ſynne and all euill. Neuertheleſſe ſo long as man is in this worlde, hee ceaſſeth not too diſpleaſe God. I ſaye, take euen the vertuouſeſt man that is, and there ſhall alwayes bee ſome faulte to bee founde in him. Therefore in hating our naughtineſſe and ſinne wee muſte needes bee weerie of oure lyfe. And why? Bycauſe it holdeth vs in the thraldome and priſon of ſo manye infirmities that are contrarie too Gods will. Ye ſee then howe the faythfull are alwayes weerie too lyue and linger in this worlde ſithe they cannot ſerue God fullye as they woulde wiſhe. And I ſaye that it is not onelye lawfull but alſo needefull for vs ſo to doo. VVee ſee alſo howe Sainct Paule ſayeth not that hee coulde haue doone ſo: but declareth that it was beſte for him that God ſhoulde take him quicklie oute of this worlde, if hee had had no further reſpect but too himſelfe. And ſpeciallie when hee ſayeth, wretche that I am, who ſhall delyuer mee, hee confeſſeth that if hee looked not further than too his owne preſente ſtate, hee was vnhappye. And when hee deſyreth too bee delyuered from hence, hee ſpeaketh it not throughe humaine paſsion: but of zelouſneſſe wherewith hee was dryuen by the holye Ghoſt, and of a ſingular regarde that hee had to giue himſelfe too goodneſſe. For hee ſawe that that coulde not bee doone till hee were quite and cleane rid of this fleſhe. And that is the cauſe why hee was weerie of his lyfe. And heere yee ſee howe wee ought too proceede in that behalfe: that is too witte, that oure miſliking of our lyfe muſte bee bycauſe wee knowe oure ſelues too bee ſinfull. Howebeit for ſo muche as men cannot atteyne therevnto, God is fayne to pinche them, too make them abhorre ſynne. And for ſo muche as wee bee fayne too bee driuen too it by force: yee ſee that this is one faulte in vs: And agayne although God chaſtize vs, and that by ſuche corrections wee bee warned too miſlike of our ſinnes: yet wee hate them not, except hee continue in making vs to feele the ſmart of them. For if he withdraw [Page] his hande, wee fall too oure olde byaſſe, and wee coulde finde in our hartes to ſit ſtill in our owne workes if hee woulde let vs alone. Yee ſee then heere the ſecond vice. And further, oure hating of this preſent life i [...] bycauſe wee cannot lyue heere, after oure fleſhely luſtes, which notwithſtanding are wicked and corrupte. VVee woulde haue God to giue vs leaue to off end him, yea, if we could make ſuch a bargaine with him, our life ſhoulde be ſweete, and we wold deſire nothing but to tarry heere. VVe ſee then that the cauſe why men are weery of theyr 10 liues is for that they, cannot compaſſe their deſires. They hate not the euill that is in them, nor the corruption of their nature which intangleth them: but yet they be ſorie that God giueth them not full ſcope to do what they lyſte, ne ſuffereth them to [...]ake their delightes and pleaſures heere after theyr owne inclination. Agayne there is yet one other thing too bee condemned, which is that wee keepe no meaſure: and that although we haue good reaſon to hate our lyfe: yet if wee fall to miſliking of it, it is doone to farre out of ſquare. But Sainct Paule in the 20 place that I alleadged afore, leadeth vs to the cleane contrarie. For aliboughe hee call himſelfe wretched or vnhappie, & deſire to bee deliuered out of the pryſon of his body. Yet he commeth backe to this poynt, that hee contenteth himſelfe with the grace that God gyueth him. Beholde (ſayeth hee) I thanke my God throughe Ieſus Chriſt. For hee knewe well that God woulde not leaue him without helpe: hee knewe that God woulde gyue him power to withſtand the euill: and finally that the infirmitie whiche was in him was buryed before God ſo as 30 it ſhould not be layd to his charge S. Paule then miſliketh not his life as a man that ſtomaked at it, and were impacient, neyther doth hee caſte himſelfe into ſuche outrage as to checke againſt God: but cleane contrariwise he yeldeth himſelfe vnto Gods good will. He contenteth himſelfe in that God layeth not the euill to his charge, and in that he holdeth him vp with a ſtrong hande that hee bee not vanquiſhed by Sathan nor by ſynne. And euen ſo ought we to do, but we do it not. Thus ye ſee how it may bee lawfull for vs to hate this preſent lyfe, bycauſe (ſay 1)40 that God holdeth vs in the bondage of ſinne. And againe it be houeth vs to hold this meaſure of languiſhing vnder Gods hande ſo long as it ſhall pleaſe him too holde vs in this worlde, knowing that it ought to ſuffiſe vs that he is neere at hand with vs to helpe vs at our nede. But wheras Iob ſayeth, I would I had not bene borne, or that I had bene caryed from my mothers wombe to my graue: it is an inordinate maner of ſpeache, and although he reſted not vpon that poynt for a doo▪ yet hee offended God. And here ye ſee good cauſe to marke well that which is ſayd here. For 50 we ſhall neuer keepe any meaſure and euen hande in hating this preſent life, except we conſider how it is gyuen vs of God too the ende too make vs paſſe further by making vs too feele his fatherly loue. This preſent lyfe is a witneſſ, that God by ſhewing himſelfe good towardes vs, doth alreadie warrant vs that whiche wee ſee not yet, namely the immortall glorie which he hath layde vp for vs. But wee thinke not of that: wee couet not to liue for that▪ wee paſſe not for ſeruing of God nor too doe as is ſhewed vs in the examples of the holy fathers, namely 60 I will lyue to ſette foorthe the prayſe of the Lorde▪ I will lyue to come to the temple to magnifie [...]ny God. VVee haue not that regarde with vs, and no maruell at all, for wee bee vtterly corrupted, and haue forgotten the excellencie of oure firſte creation▪ VVhat then▪ Oure deſiring too lyue is through a brutiſhe affection, too bee at our owne eaſe to eate and drinke, and to fulfill our owne Juſtes according as euerie mannes complexion leadeth him Lo howe men are ſtraitened in themſelues without hauing eye vnto God, and it is a poynt of vtter wickedneſſe, if our beeyng weerie to lyue bee but bycauſe wee liue not at our owne eaſe▪ It is not for that wee bee heere hild in ſinne: but bicauſe God pleaſeth vs not, & bycauſe we haue not what ſo euer our fleſh deſireth. For we could finde in our harts that God ſhould bee ſubiect to vs: and bicauſe he will not be ourvnderling, ſo as things fall out cleane contrarie: beholde, it greeueth vs, ſtingeth vs, and tormenteth vs, and wee caſte foorthe oure choler euery where. And therefore ſo muche the more muſt we marke this leſſon: whiche is, that wee muſte honor this preſent lyfe, bycauſe God hath ſet vs in it, to the intent it ſhould be as a recorde to vs, that he taketh vs for his children, & will bee oure father: And ſecondly that wee ſo conſider what is in our ſelues: namely that wee bee corrupted in Adam, as wee are alwayes hilde there as Satans priſoners and ceaſſe not to do euill: vpon the knowledge whereof we muſt euē in the midſt of our weerineſſe prouoke our ſelues with a good & holy affection to returne alwayes vnto God, aſſuring our ſelues that he will remedie al our inconueniences, & that when he hath once made vs feele his ſatherly loue, hee will continually increaſe his gracious giftes more and more, and throughly bring too paſſe that which he hath begonne. How beit foraſmuche as wee bee ſo ſore inclined to repine agaynſt God, let vs be well ware that we haue his benefites alwayes throughly printed in our minde, that wee fall not intoo the temptation that is ſpoken of heere, which is, too wiſhe that wee had neuer had life. True it is, that it were better for the caſtawayes to haue bene borne deade, or too haue bene ſwallowed vp into the earth, or that they had neuer bene begotten: as our Lorde Ieſus Chriſt ſpeaketh of Iudas. But yet in the meane whyle wee muſte holde this rule, that the lyfe of man is in it ſelfe ſo precious and noble a gifte of God, as it deſerueth well to bee had in eſtimation. For wee muſte alwayes come backe to this poynte, that God neuer createth man, but hee imprinteth his image in him, True it is that this image is defaced: neuertheleſſe, as in reſpect of the order of nature: the goodneſſe of God taketh alwayes the vpper hande, and ought to haue ſuche preferment and preheminence among vs, as too magnifie and acknowledge the ſame accordingly. Nowe lette vs come to that whiche Iob addeth. Hee ſayeth, that if he had bene carryed away after that ſorte from his mothers womb [...] too his graue, no eye had ſeene him. That is yet one other vnthankfulneſſe. For this life ought too bee well lyked of, not onely bycauſe euery of vs knoweth vpon what condition and to what ende he was created: but alſo bicauſe God oughte too bee glorified in vs. VVhen wee looke vpon a creature whome God hath ſente into the worlde, haue wee not therein as it were a mirroure of his goodneſſe? Then as often as we may beholde a man with our eyes, we muſt make the ſame to ſerue vs to glorifie God [Page] in that behalfe. But Iob woulde haue beene deade at the firſt daſhe, and that was as much as to darken Gods glorie: whiche thing was not without a ſmacke of vnthankfulneſſe. And ſo wee ſee howe hee ouerſhotte himſelfe in all things, and that hee hilde not the meaſure which hee oughte too haue doone, and therefore haue we the more cauſe too bee well aduiſed. For if this temptation befell vntoo ſuche a man as hee was, howe muche more ſhall wee bee caryed awaye beeyng ſo frayle as wee bee? Immediately hee ſayeth: O that God woulde withdrawe his 10 hande from mee, and gette him awaye a whyle, that I myght haue ſome reſpite, before I go downe intoo the darke countrey, intoo the ſhadowe of deathe, where is nothing but confuſion. VVe ſee heere howe Iob is ſtill caryed awaye, that is to witte, bycauſe Gods iudgemente laye ſore vppon him. And this is it that I ſayde afore, namely that he not onelye felte the bodily aduerſities as euerie of vs ſhall ſeele them: but that his chiefe greefe was that God was agaynſt him, as if hee had beene at deadly fewd with him. Thus yee ſee what did pinch Iob with ſuche diſtreſſe and 20 what tormented him in ſuche wiſe, as hee was not ſo pacient as was requiſite. To bee ſhort, when God bringeth vs too theſe ſpirituall battelles: then doth hee prooue vs and trie vs too the quicke. And it is a thing well woorth the noting. For wee take oure ſelues for ſtoute men of warre and too haue beene tryed too the vttermoſt, when wee haue indured ſome ſickneſſe, or ſome other aduerſitie: and wee thinke then that God ought not too beginne new agayne with vs, but that wee bee quite diſcharged, and are become ſtoute champions. And yet notwithſtanding,30 all the bodily afflictions that we can indure are nothing in reſpect of the diſtreſſe that a poore ſinner is in when hee perceyueth that God is as it were a partie agaynſt him, and perſecuteth him, ſo as hee can finde no meanes too come too attonement and agreement with him. Therefore when oure ſinnes come after that ſorte before vs, and the diuell maketh vs to feele Gods wrath, and agayne on the other ſyde oure owne conſcience reprooueth vs, ſo as God ſeemeth too bee vtterly angrie with vs: that (ſay I) is a farre greater and dreadefuller 40 anguiſhe, than all the miſeries are that wee can indure in our fleſhe. And therefore lette vs prepare oure ſelues to ſuche ſpirituall battelles, praying God too ſtrengthen vs, for we ſee how all mans ſtrength fayleth in that behalfe, ſo as wee ſhall bee quickly ouerwhelmed if wee bee not propped vp from aboue, and lifted vp by God when wee bee fallen, and ſette agayne into the right way when wee bee ſtepped oute of it. By the waye when Iob ſayeth, Lette him gette him from mee a whyle: VVe ſee yet better howe miſerable the ſtate of poore ſynners is, when they 50 haue this conceyte that God perſe cuteth them and is agaynſte them. For wherein lyeth all oure welfare and all oure ioy, but in that God is neere at hande too vs, and in that wee feele howe his gracious fauoure is neuer ſeparated from vs? But a cleane contrarie, when a poore ſinner is ſo ſcared with Gods iudgement: he deſireth nothing but too hyde himſelfe, and too finde ſome ſecrete nooke, that God myght ſee him no more, and that hee myght not make him feele his hande any more. And ſo the greateſt benefite that poore ſinners could haue when 60 they feele themſelues ſo tormented with Gods iudgement, is to preace neere to him, to craue helpe and ſuccour at his hande: and their vtter vndooing is to ſhrinke away from him. VVee ſee then what men are when God ſheweth himſelfe angry with them. For they haue none other ſhift than to heape wickedneſſe vpon wickedneſſe, and to enter into hell. For it is a ve [...]ie hell when wee be ſhrunke awaye after that ſorte from God. And yet notwithſtanding when God holdeth them at that poynt, beholde howe all poore ſinners wiſhe that hee would make them perceyue how there is nothing in him but his wrath and curſe. But heereby wee muſte bee prouoked to pray God, that whatſoeuer vengcance wee haue deſerued for our ſinnes, yet wee may not forget this grace whiche hee offereth vs, namely that wee ſhoulde alwayes haue recourſe to his goodneſſe, and that although he haue good right to bee angrie with vs, yet neuertheleſſe we may aſſure our ſelues that hee ceaſſeth not to allure vs to him. For his goodneſſe ſurmounteth the rigoure of his iuſtice whiche is due to vs for our ſinnes: and thereby let vs be comforted, vntill hee haue withdrawne his hand from vs: Then let vs not ſhrinke backe when hee abſenteth himſelfe from vs, but rather let vs ſay, Lorde withdraw thine anger, for if thou ſhew vs thine angrie coūtenance: it is all one as if wee were drowned alreadie in hell. Lo what wee haue too marke in this ſtreyne. And therefore let vs bethinke vs to profite oure ſelues by it, that wee quayle not when God liſteth too trie vs and too prooue to the quicke what our ſtrength & conſtancie is in ſuch temptations. And here yee ſee howe wee may ſay with Sainct Paule, neyther things preſent, nor things too come, nor life, nor death, nor any thing elſe is able too ſeparate vs from the loue of God, that is to ſay [nothing can diſappoynte vs] that wee ſhoulde not alwayes feele his fatherly loue whiche hee vſeth towardes vs, to aſſwage and ſweeten our ſorrowes withall. Sainct Paule ſetteth down things to come, as if he ſhoulde ſay, true it is that men are ſubiect to infinite miſeries, as we can neither number nor meaſure them. The miſeries that are in our nature, are as it were a maze: and yet for all that, if wee holde our ſelues by our Lorde Ieſus Chriſt, who is the bande betwene God and vs, and looke vpon him as the partie that knitteth vs to God his father: There ſhall bee nothing too hinder vs that we ſhoulde not be alwayes merie. Lo what wee haue to deſire at Gods hande, when wee knowe in what plyght wee bee. Nowe in the ende Iob ſpeaketh of the ſtate of ſuche as are departed, ſaying, Before I go intoo the darke countrey, and intoo the lyghtleſſe pitte, where there is nothing but confuzion and diſorder, and where is night when the day ought to ſhine. Here Iob ſpeaketh like a man that hath no beleefe, either of the immortality of the ſoule, or of the reſurrection that is promiſed vs. VVhere is he become then? Let vs marke that in this place he expreſſeth the paſsions of a wretched ſinner, which ſeeleth nothing but Gods wrath, as I haue touched heere too fore, but yet haue wee neede too bee put oftentymes in minde of it, bycauſe it is for our behoofe. Iob then is brought here to ſuche a hell [of minde,] as hee thinketh that God is his iudge, and himſelfe as a reprobate before him, ſo as there is no hope of grace or forgiueneſſe for him. Lo wherfore in ſpeaking of death, hee feeleth nothing but confuzion. And howe ſo? For death ſerueth too turne Gods order [Page] vpſide downe, like as ſinne had turned all things vpſide downe. For when God created man, it was not to the intent he ſhould haue bin mortall. True it is that we ſhould not haue liued euermore in this worlde in the ſame ſtate that Adam was in. For God would haue chaunged vs into glorious immortalitie. But yet notwithſtanding, we ſhuld not haue bi [...]ayn to haue dyed, neither ſhould oure mortalitie haue needed to haue bin renued. The ſtate of Adam ſhould haue bin ſuch, as when he had liued [his full time] in this world, he ſhould haue had his euerlaſting heritage 10 with God. But ſinne ſtepped in, And beholde, God added death out of hande, yea euen a death wherein there is nothing but confuſion. And why? For thereby man coulde perceyue nothing but Gods curſe vppon hym, which hath after a ſort cut off man from the number of creatures. Ye ſee howe God who hath ſettled vs in this worlde to liue heere as his children, taketh vs away when he bereaueth vs of thys life, whiche is all one as if hee ſhoulde driue vs out of hys houſe, and ſhoulde ſhewe howe hee myndeth not to recken vs any more in the 20 number of hys creatures. See ye not an horrible confuzion. And ſo the cace ſtandeth, that when wee haue no further knowledge but of oure ſinnes and of Gods iuſtice, wee muſte bee fayne too reſt there. So then we muſt not thinke it ſtraunge, that Iob ſpeaking of death, ſhould ſay, that men go into a darke coaſt, where there is nothing but darkneſſe and diſorder. And why ſo? For hee matcheth ſinne and Gods curſe togither with death: and ſo long as God holdeth him locked vp in diſtreſſe, there is as it were a certayne hartburning, ſo as he ſeeketh 30 not the meane of grace, which is the true remedy to ſhew vs that there is light euen in death, and ſome order alſo in darkneſſe how darke ſoeuer it be, bycauſe that after we haue once bin brought to duſt, wee ſhall bee rayzed vp agayne. Iob perceyued not this. And why? Bycauſe it behooued God firſt too make hym feele hys ſharpe and ſore rigoure, and afterwarde to comfort hym againe. And it is a text whiche wee ought too marke well. For if wee mynde too receyue the grace that God giueth vs, and offereth too vs continually in oure Lorde Ieſus 40 Chriſte: wee muſt firſt feele what wee oure ſelues are, and in what plight wee bee. Are wee deſyrous (I ſay) too taſte what the heauenly lyfe is? Firſte wee muſte knowe too what ende wee bee borne, yea euen according as wee bee ſinners in Adam. And in good ſooth it is not without cauſe that Sainct Paule ſayeth, that that whiche is corruptible goeth formoſt. For hee ſpeaketh not onely of the order that God holdeth in nature: but alſo of that whiche it behoueth vs too conſider on oure part. Therefore wee muſte vnderſtande that although 50 wee bee borne into this worlde, and be as noble and excellent creatures of God as any can bee: Yet notwithſtanding by meanes of ſinne, death hath as it were aboliſhed and razed out that nobleneſſe, in ſo muche that God miſliketh vs, and diſclaymeth vs, as though hys hande had not faſhioned vs, bycauſe we bee disfigured, and the Deuill hath ſette his markes and ſtampe vppon vs, and furthermore beeing ſubiect too the curſſe that was pronounced vppon Adam, wee are as good as baniſhed oute of the whole worlde, ſo as there is neyther 60 heauen nor earthe, but it abhorreth vs. This (ſay I) is the thing that wee haue too marke in our ſelues. But if wee enter intoo that battell, it is certaine that wee ſhall be confounded vtterly. Yee ſee that the cauſe why men ſtande ſo muche in their owne conceyte, is for that they cannot bethinke them of Gods iuſtice as they ought too doo. But yet muſt wee come too that poynt. Howbeeit when wee ſhall haue conſidered howe wretched oure lyfe is, and that death is yet more wretched bycauſe it is the greate gulfe that ſerueth too ſhewe vs of what importance the curſſe is which God pronounced againſt vs with his owne mouth: I ſay when we ſhall haue conſidered that: we muſt alſo beware that wee be not vtterly ſwallowed vp of heauineſſe. And what remedie is there? The remedie is to turne oure eyes too our Lorde Ieſus Chriſt. For the meane whereby God inlighteneth vs in the middes of darkeneſſe, is howe oure Lorde Ieſus Chriſt offereth himſelfe vnto vs, in whome we haue the true dayſunne of rightuouſneſſe. Nowe then if wee haue that regarde with vs: no death can be dreadfull vnto vs. And heere ye ſee why Dauid ſayeth, that Gods ſheepehooke ſhall comfort him in the ſhadow of death, and in the darkneſſe. VVhen as hee ſpeaketh of Gods ſheepehooke, he meaneth that hee ſhall bee afraid of nothing ſo long as God ſheweth himſelfe a ſhepeheard towards him. And how ſhould he ſhew himſelfe a ſheepherd, but in the perſon of our Lord Ieſus Chriſt? So then let vs firſt conſider of what minde Iob ſpeaketh heere. Hee knoweth that if men be conſidered in themſelues, it is their verye nature to haue nothing elſe but all manner of confuſion both in their life and in their death. Howbeeit ſeeyng wee haue the ſonne of God, although our ſtate ſeeme neuer ſo wretched, inſomuch that wee bee but as poore woormes ſubiect too corruption and rottenneſſe: yet come wee too the taſting of the benefite whiche God gaue vs, when hee made light to iſſue out of the middes of darkneſſe, according as it is ſayde in the creation of the worlde, that God turned the darkneſſe intoo light. Seeyng wee knowe this, wee haue too reioyce, in that by the meanes of his onely ſonne, hee hath cauſed hys goodneſſe and grace to ſhine foorth in our death, yea euen more than in our lyfe. For when it ſeemeth that we ſhoulde enter intoo the dungeons and gulfes of hell: Then dooth God open vs the gate of his kingdome: and euen then hee maketh vs too enter intoo the dwelling place, whereoutof wee bee nowe after a ſort baniſhed. And Chriſt inlightneth vs, not onely in deathe, to the intent that the darkneſſe whiche is there ſhoulde not darken vs and quite ouerwhelme vs: but alſo in our life. Thys preſent worlde (as the Scripture telleth vs) is full of darkneſſe, and wee bee poore blind ſoules in it: and yet in the meane whyle Ieſus Chriſt ceſſeth not to inlighten vs by hys Goſpell. VVee haue the lawe and the Prophetes, which are as burning Creſſettes too vs. And wee haue the Goſpell, whiche is yet a farre greater light, yea euen as it were the light of high noone. Yee ſee then howe oure Lorde Ieſus Chriſte will bee a ſufficient light for vs both in lyfe and deathe, ſo wee looke vnto him: But as I haue touched heeretofore, wee muſt firſt feele what diſorder and confuzion enuironeth vs round aboute, vntill ſuche time as Ieſus Chriſt haue reached vs hys hand. Furthermore, when Ieſus Chriſt hath [Page] inlightned vs, ſo as we ſhall haue walked in hope of the euerlaſting lyfe while we be in this world: although God take vs hence, and death before our eyes: yet let vs not therefore ceaſſe to call vpon God, and to tarie his leyſure till he comfort our ſoules in his owne Kingdome. For they be alwais incombered and haue not their perfect ioy, ſo long as they dwell in our bodies and till that God take them vp to himſelfe for a doo. True it is, that if we thinke vpon death alone by it ſelfe, without lifting vp our ſelues any higher, God may now and then bring vs to the ſame 10 point that he brought Iob. Iob had both faith and hope of the euerlaſting life: and yet for a little while he was ouerraught with ſuch a feare, as he conceyued nothing elſe in death, but all confuzion and diſorder. For when he looked to his graue, he ſaw hell open to ſwallow him vp. And the hauing of ſuche conceytes greeued Iob muche more than all the torments that he coulde indure in his body. But like as God did plucke him out in the end, and gyue him victory againſt ſuch temptations: ſo will he do to vs likewiſe. Neuertheleſſe we be warned heereby, that wee 20 had neede to walke warely, praying our good God, that when it ſhall pleaſe him to call vs to account in his iudgement, it may not bee to handle vs rigorouſly, and according as we haue deſerued: but that it may pleaſe him too make vs feele the fauour which hee vſeth cuſtomably towards his: and that wee may always come backe too thys poynt: namely that although wee muſt be fayne to walke in this world, as it were in the middes of darkneſſe and of the ſhadow of death: yet wee may not be afraid ſeeing we haue Ieſus Chriſt before our eyes, who is the true dayſunne of rightuouſneſſe: and that the ſame may cauſe vs labour toward the heritage of heauen, wherevnto God calleth vs to make vs partakers of his his glorious immortalitie.

Nowe therefore let vs fall downe before the Maieſtie of our good God, with acknowledgement of oure faultes, praying hym to make vs perceyue them in ſuche wyſe, as wee maye thereby bee prouoked too ſighe and grone continually, beſeeching him of pardon: and that wee maye not bee ſo aſtonyed at his iudgementes as too faynte at them, but that beeyng condemned by them (as wee bee woorthy of ryght too bee condemned) and beeyng aſhamed in our ſelues, wee may returne too our good God that hee may make vs too taſte of hys ineſtimable loue, which he vſeth towardes vs by ſhewing himſelfe to be our ſauiour in the perſone of oure Lorde Ieſus Chriſt his ſonne: ſo as we may be ſtabliſhed in the hope which he giueth vs of our ſaluation, and grow in it more and more, vntill ſuch time as hauing incountred againſt all the aſſaults that we haue to indure heere bylow, we may come to the euerlaſting reſt which is prepared for vs in heauen. That it may pleaſe him, &c.

11

The .xlij. Sermon, which is the firſt vpon the .xj. Chapter.

ANd Zophar the Naamathite anſvvered and ſayd,

2 Should not men anſvver a man of much talke, or ſhall a babbling perſon preuayle?

3 Verely thy vvordes ſhall make men holde their peace: and vvhen thou haſt mocked, no man ſhall do thee ſhame.

4 Thou haſt ſayd, my dealing is rightfull, and I am cleane in thy preſence.

5 But I vvould that God vvould ſpeake to thee, and that he vvould open his lippes agaynſt thee:

6 That hee vvoulde diſcouer vntoo thee the ſecretes of vviſdome: for his iudgement is double rightfull, and God hath forgotten thee for thine vnrightuouſneſſe ſake.

THat wee may the better profite oureſelues by this doctrine, wee muſt call to mind what hath bin ſaide heeretofore: namely that the matters which are ſet downe heere, are true in themſelues, notwithſtanding that they be miſſeapplied to the perſon of Iob. Thus ſee ye an inſtruction that is good and profitable for vs, ſo bee it that we haue wiſedome and diſcretion to know howe to vſe it aright. And in effect we be done heere to vnderſtande, that whenſoeuer 50 we debate after what maner man may ſtande before God, wee muſt not alledge our owne prittle prattle, nor thinke too preuayle by vayne rhetorike: but we muſt be beaten downe and diſmayde by conſidering the Maieſtie of God. To bring this to paſſe, let vs aſſure our ſelues that it is not poſsible for vs to ſerch out that wiſedome which wee cannot comprehende, but that all the worlde muſt humble it ſelfe vnder it. Thus then ye ſee in effect what is ſhewed vs heere. And had this doctrine beene well hilde and practized, we ſhould not at thys day 60 haue ſuche diſputings as reigne in this worlde, in what wiſe men may be iuſtifyed and ſaued before God. VVhy ſo? For they that ſtabliſh any deſeruings too purchace fauour in Gods ſight, and to make them beleeue that they may ſaue themſelues by their owne power, know not the Maieſtie that is ſpoken of heere, but brabble about fonde trifles. For if the cace ſtood vpon dealing with men: there would not be ſo much boldneſſe as we ſee vſed in debating what the meane is whereby wee might ſtand before God. To be ſhorte, men haue bin ſo beſotted, as they wiſt not what iuſtice, or iudgement, or any thing elſe is, when it came to debating after what maner God loueth vs, and is mercifull towards vs, and after what ſort we might preſent our ſelues before his Maieſtie too find fauour at hys hande. And therefore ſo much the more ſtandeth it vs in hande too marke well this doctrine, when it is ſayde, Shoulde not men anſwere a man of muche talke? or ſhall a babbler preuayle? Heere wee ſee howe mens talkatiueneſſe is daſhed, yea though they like well of themſelues, and haue ſtore of their vaine and fonde Rhetorike. For beholde what beguileth them: namely that they can iuſtifie themſelues before men and beare the countenance [Page] of Angelles, whereas there is nothing but want and filthineſſe in thē. True it is, that they may haue ſome apparant reaſons that men ſhall like well of: for in very deede, according to mans reaſon, when it is demaunded what rightuouſneſſe is: it will bee anſwered, that a man muſt liue vnblameably, he muſt diſcharge his duetie, hee muſt do euery man right. Ye ſee then what rightuouſneſſe is. If it be ſaid that a man is rightuous before God though he be a wretched ſinner, and that his ſinnes are forgyuen him: behold that is a ſtrange thing and ſuch as cānot ſinke 10 in mans fleſhly vnderſtanding. How ſo? To ſay that I am accepted for rightuous, and yet that the ſame rightuouſneſſe is all the whyle out of me: that I muſte bee fayne too borrow it of another: and that although God know me to be a wretched and damned creature, yet notwithſtanding he will ſaue me: To what purpoſe is it? Therefore when the Sophiſters and Hypocrites ſtabliſh mens merites, and beare them in hand that we be able to winne Paradiſe by oure owne power it hath ſomewhat a fayre coloure, and is eaſily receyued by the moſt part of the world. And here 20 ye ſee what cauſeth them to harden and rankle ſo muche the more. For to theyr ſeeming, in aſmuche as men take their ſayings in woorth, and accept them for good, God alſo ought to holde himſelfe contented with them. But wee ſhall not further our cace thereby: and although that for a tyme God ſuffer vs too tell many a fayre tale, inſomuche that it ſeemeth that wee haue ouercome all: yet in the ende all muſt be fayne to come downe againe. For when God appeareth in his ſeate, then muſt all theſe diſputings bee fayne too ceaſſe, wherein men foade 30 and vaunte themſelues ſomuche nowe adayes. VVhat muſte wee then doo? VVhen wee debate after what ſorte men maye ſtande before God: wee muſte not alledge lykely reaſons, and ſuche as the worlde receyueth: but euery of vs muſt enter intoo himſelfe, and intoo hys owne conſcience. That is the poynt whereat wee muſt beginne. This will bee yet better vnderſtoode, if we lay foorth the matters in ſome familiar order. I haue tolde you alreadye that when men come too debating, in what wiſe we become rightuous: by and by, according 40 to mans reaſon, it will be ſayd, that we muſt lyue ryghtuouſly. True it is that (to ſpeake properly,) rightuouſneſſe is when mens lyues are well ruled, ſo as there is no fault to bee founde in them, and that they performe Gods lawe and all that hee commaundeth them too the vttermoſt. Yea, but (as ſhall bee more fully declared) we muſte proceede further too haue another rightuouſneſſe, bycauſe wee come ſhort of thys. But in the meane while, when menne perceyue that it behoueth them too perfourme theyr duetie, and too walke after GOD and 50 hys woorde: they fall too imagining thus with themſelues: VVell then, it ſtandes mee on hande too fulfill Gods lawe: And they are of opinion that they ſhall bryng it about. And notwithſtanding that they be vnable to ſtirre one finger: yet it is a woonder too ſee how they beare themſelues in hande that they be able to carie great mountaynes vppon their ſhoulders, when as they bee not able to life ſo muche as one ſtrawe. Neuertheleſſe they be ſo full of fonde ouerweening, as they ſtraine themſelues to perfourme Gods lawe by their owne free 60 will. Very well, in the ende they muſt be fayne to perceyue their weakeneſſe by their owne experience. True it is, that for a time they puffe out their blaſtes: yea, and there is another vice, namely that men ſurmize themſelues well able too make themſelues rightuous without fulfilling of Gods lawe. As howe? By their fooliſh deuotions, as wee ſee that in the papacie when men are deſyrous too become holy and rightuous, there is no mention of framing their life to the commaundementes of God. VVhat then? Euery man takes vp a toy of ſome good deuotion in his owne head, then ſhall Ceremonies, and then ſhall Superſtitions reigne vnder the name of Gods ſeruice. So they heare Maſſe euery day, ſo they mumble muche, ſo they faſt often, ſo they doo this and that: the poore hypocrites beare themſelues in hand that they haue well quitte themſelues before God, yea and they take him to be bound vnto them for it. And heerein they ſleepe for a tyme: And if a man tell them it is but loſt labour, they are fearce vppon him, and it ſpyteth them, [ſaying:] How ſo? Can ſo goodly a thing be vnprofitable? Or can God be vnrightuous? Then muſt hee needes accept the ſeruice that I offer vnto him with ſuch paine and carefulneſſe. Lo howe the Idolaters pleade againſt God: and it ſeemeth to them that he doth them great wrong, if he do not accept and take in good woorth all their pelting traſh wherewith they beguile themſelues. Lo what a dyzineſſe reigneth in mens braynes for the tyme: but yet (as I ſayde earſt) in the ende they muſte bee fayne too graunt that all this is nothing. And when God preſſeth them and putteth them to tryall, then they ſhall be faine too acknowledge, Alas it is to little purpoſe to haue heaped vp ſo many Ceremonies after that ſorte: and (which more is) when I haue done all that I can, yet doth myne owne conſcience reproue mee, that if I haue ſerued God well in any one poynte, I haue miſſed in many others. Men then beeyng reproued by their owne conſciences, doo therevppon ſeeke for remedye, ſaying: VVell I ſee that if God ſhoulde enter intoo accounte with me, I ſhoulde bee very ſore indaungered vntoo hym. Howe ſhall wee doo then? VVee fall to finding out of Satiſfactions: like as in the Papacie euerye of them wyll confeſſe that no manne lyuing is able too fulfill Gods lawe, and yet in the meane whyle they ceaſſe not too ſleepe ſtill, bycauſe theſe wretched Hypocrites beare themſelues in hande that they are able too make God amendes by bringing him ſome by payment. True it is (ſay they) that in thys behalfe I haue doone amiſſe, but God wyll bee contented with mee when I ſhall haue made him amendes after ſuche a ſorte, or ſuch a ſorte. And heere yee ſee whereupon grewe the inuention of all their woorkes of ouerplus or ſupererogation as they terme them, that is too ſay, the woorkes which they yeelde vntoo God ouer and beſydes his due. VVhen men doo ſo, they thinke not that euer they muſt come to account before ſuch a iudge, but that they maye eaſily ſay, VVhat? VVe do all that wee can: for wherefore take wee ſuche paynes but too ſerue God? And ſhall wee thynke that all thys geere ſhall bee reiected at hys hande, and that hee wyll make no reckening of it? Moreouer althoughe wee bee weake and that there bee faultes and imperfections in vs: yet if wee labour too make amendes for our ſinnes, God muſt needes haue [Page] regarde vnto that. After ſuche ſorte will men parte, ſuppoſing themſelues to be throughly well diſcharged. And (as I ſayde afore) they conceyue rancour and hartburning agaynſte all warnings. Nowe wee ſee what the holy Ghoſt condemneth heere: that is to wit, that men do ſo flatter themſelues and rocke thēſelues aſleepe in their vayne imaginations, as it ſeemeth to them that they haue gotten the goale when men like well of their dooings. But all this is nothing. For when wee come before the heauenly throne, none of theſe pedling trifles ſhall take 10 any place. VVhat muſte bee done then? VVe muſt know, yea and wee muſte firmely beleeue, that all the rightuouſneſſe of the world is but abhomination, and that God may reiect it as filthineſſe: and ſo in verie deede, although hee haue graunted vs the grace too labour vntoo goodneſſe yet are wee not as yet come vnto it. For although wee trauell thitherwarde, yet is it with ſuche feebleneſſe, as wee bee ouermuche too bee condemned. And wee muſte call too mynde howe it hath beene declared heretoofore, that if wee bring but one poynte for our ſelues,20 God will haue a thouſande too confounde vs with. Yee ſee then what wee haue too marke in this ſtreyne. Ye ſee alſo why I ſayde that the matter ſtandeth not vpon babbling, nor vppon the alledging of ſome reaſon that may carie a fayre coloure before men: but in eſpecially that euerye of vs enter intoo himſelfe, and examine our own lyfe howe wee bee cyted before God: and then will all babbling ceaſſe, and euery man will thinke more neerely vppon himſelfe, knowing that wee haue none other meane too bee quit before God, but by condemning our 30 ſelues and by beeing vtterly abaſhed. But for the better vnderſtanding of this matter, lette vs nowe come to that whiche hee addeth: Thou haste ſayde my dealing is iust and rightfull, and I am ſounde in thy preſence. Heere Zophar ſheweth what the babbling is whiche hee condemneth. Verely (as I haue warned you afore) hee miſapplyeth this matter too the perſon of Iob, and hee doth him great wrong by accuſing him vniuſtlie: neuertheleſſe the doctrine in it ſelfe is good, holie, and profitable. Lette vs marke then that all ſuche as minde to iuſtifie themſelues 40 and too bee ſeene without blame, haue nothing but vaine babbling, no though they bee taken for wiſe folke to the worldewarde. And it is a poynte that wee oughte too marke well. For if men come not to the applying of it, it will bee too ſmall purpoſe too ſay, well, there muſt be no babbling when men come to treato of Gods ſecretes, and of his worde: it is too holy a thing for men to deale with at their pleaſure, they muſt go too it with all ſoberneſſe and reuerence. Verely this may be a good warning. But Zophar ſayeth here preciſely, that all ſuche as minde 50 too aduaunce the power of men, and too perſwade that there is nothing in them but rightuouſneſſe before God, are no better but babblers, how fayre a ſhewe ſoeuer they make. And therefore lette vs learne that there is no doctrine ſo well ſettled and grounded, as to be able to ſtand before God, ſaue only that which vtterly defaceth mē, & ſheweth how they haue not any thing whereof they may make their boaſt, & (to be ſhort) which cōfoundeth thē in ſuch ſort, as they haue none other refuge but only to the meere goodneſſe & mercy of God. Herewithall we haue 60 heere two articles to marke. The one is, thatwhenſoeuer we talk of the holy ſcripture or of any thing that perteyneth to religion, wee muſte learne to ſpeake ſoberly, and not lette oure tungs runne vpon pattins too diſpute thereof at pleaſure. I ſay, lette vs keepe oure ſelues from ſuch vnaduiſedneſſe: for wee ſee that this vice hath bene the cauſe that Gods truthe hath bene vtterly peruerted and turned into a lye. And for proofe heereof, what elſe is the Popiſhe Diuinitie than a heatheniſh faſhion of vtter ſcoffing and rayling at all the ſecretes of God. For in poperie it is lawefull for men too babble as if they were toſsing of ſome tennisball. And in good ſooth the Papiſtes ſay very true when they vſe this bywoorde, That the holy ſcripture is to them as anoze of waxe. Lo how they blaſpheme God, & are not aſhamed to ſet it downe in theyr bookes. Yea and when they meane to proue that men ſhould not holde themſelues to the holy Scripture, and that wee haue no aſſurance of oure beleefe by Gods worde, but that wee ought to receyue that whiche is decreed by men. See (ſay they) is not the holy Scripture a noze of waxe? True it is that in reſpect of thēſelues they haue made it a noze of waxe, by turning and wreſting it forewarde and backwarde to make a playne mockerie of God & his truth. And how is this come to paſſe, but bycauſe they haue not knowne, that Gods vttering of his will vnto vs, is to the intent that euery of vs ſhould enter into himſelfe and examine well our owne conſciences, & apply to our owne vſe and inſtruction all that is conteyned in the holy Scripture, aſſuring oure ſelues that God ment not to feede oure curioſitie, nor to tickle our eares, but to edifie our ſoules, yea & that as might be moſt for our behoofe. So let vs beare in mind this article, that is to wit, that when we ſpeake of God, we muſte do it with all reuerence & feare. But in eſpecially let vs come too that which is ſpoken heere: namely that whoſoeuer will magnifie men too acquite them and too iuſtifie them before God, is but a babbler, no though he can alledge neuer ſo fayre reaſons. Let vs marke thē that all ſuch as are puffed vp with preſumption to allow of mens merites, were neuer yet throughly wakened to know what God is, & how much we be indetted to his iudgement. And why ſo? For whoſoeuer ſhall once haue examined his owne conſcience well, muſt needes haue his mouth ſtopt, & he cānot but know that all mankind is out of order, and that wee haue nothing but curſedneſſe in vs. And heerevpon wee may boldely ſaye, that all the teachers in the papacie are vtterly beſotted, and become ſcorners of God and deſpizers of his rightuouſneſſe. And why? VVee ſee how they be bolde to aduaunce Freewill, to magnifie the ſtrength of men, and to make vs beleeue that wee bee able to deſerue this and that: ſo as if wee haue committed any ſinnes, yet may wee well purchaſe oure ſelues forgiueneſſe of them by oure owne good woorkes. For aſmuche as they talke ſo, there needeth no more but the ſaying that is ſet heere, to ſhewe that they bee deſpizers of God, and bauling curres, that neuer had ſo muche as one remorſe or ſcruple of conſcience, but are vtterly blinded by the Diuell. And why ſo? For had they anye ſeeling or incling of Gods iudgement: certainely they woulde not babble ſo too aduaunce their owne merites, whiche are but pelting traſhe. But on our ſide, lette vs learne too go too a better ſchoole, if wee intende too ſtande vp before [Page] God. And why? For (as it is ſayde heere in the ende) wee ſhall haue ſuche an anſwere as ſhall ſerue too ouerwhelme vs vtterlie. If in theſe dayes wee ſharpen oure beake to vaunte oure ſelues of our owne rightuouſneſſe, and be puffed vp with this vayne opinion (or rather outrage) that wee bee well able to ſtande afore God: in the ende hee muſte bee fayne too anſwere vs, yeahee muſte be fayne to anſwere vs after ſuche a ſorte, as we ſhall bee confounded therewith, according as it is ſayde heere, ſhall a babbling perſone preuayle? VVee may perchaunce 10 weene it: but wee ſhall bee beguyled. And why? For (as I haue declared afore) hee that will make himſelfe rightuouſe in Gods ſighte, is but a vaine babler: that is to ſay, hee bewraieth that hee was neuer touched too the quicke, that his conſcience is ſtill a ſleepe, that hee knoweth not what it is either too doo well, or too liue well, that hee taketh holde of the ſhadow in ſteade of the bodie, and finally that hee hath not conſidered that God muſt bee his iudge. And thus yee ſee what cauſeth men too recken ſo without their hoſt, as it is ſaide in the Prouerbe.20 But nowe lette vs come too that whiche Zophar addeth. Yeal woulde fayne (ſayeth hee) that God woulde ſpeake agaynste thee, and that hee woulde open his mouthe. Beholde howe men are reprooued too theyr confuſion: that is too witte, when God openeth his mouth. So long as wee reaſon but with men, well, euery one of vs maye thinke his owne halfepenie too bee good ſyluer: but as ſoone as God openeth his mouth, wee haue nothing too replie. All that (ſay I) whiche wee beleeue to be as ſubſtantiall ſtuffe as any can bee, muſte needes go too the 30 grounde, and waſhe awaye, and all oure reaſons ſhall bee but froath. There maye bee greate bubbling and boyling, but yet dooth it waſhe and vaniſhe away by and by. Therefore lette vs wey well this ſentence, that God muſte bee fayne too ſpeake, too put men too ſilence, and too make men vtterlie rungtyed in this behalfe, namely that they maye not preſume any more too alledge aught of their owne fantaſies. And after what ſort ſhall God ſpeake? Hee hath alreadie ſpoken ynoughe in his holie Scripture too humble vs withall. For there we 40 ſee howe all men are condemned, and curſed in Adam, (marke that for a ſpeciall poynte) and therevpon that it behooueth euerie one of vs peculiarly in himſelfe too yeelde himſelfe tootoo blameworthie, ſeeing that God ſheweth vs that oure ſinnes are ſo horrible, as wee cannot miſlike ynoughe of them, and that althoughe a man bee greeued in himſelfe, and lothe his owne lyfe: yet knoweth hee not the hundred parte of the euill that is in him. God telleth vs this. And wee ſee how Sainct Paule putteth all men vnder ſhame, ſo as when wee reade that 50 texte of his, oure heare oughte too ſtande vp vpon oure heades, too ſee howe wee bee condemned there too all naughtineſſe, and that although euery one of vs bee not giltie alike in fact, yet all of vs haue the ſeede thereof within vs. Yee ſee then howe God hath giuen ſentence of damnation vpon all men. And this ought to be inough too make vs ſhrinke downe oure heades, and to make vs vtterly tungtied as I ſayde afore. But what? men are ſo ſtately, as they cannot ſtoupe, though the Scripture confounde them, according as wee ſee, that notwithſtanding 60 this, men thinke ſtill to iuſtifie themſelues before God. And that is the greateſt difference that is betwixt vs and the Papiſtes: namely that if it bee demaunded what is the meane of oure ſaluation, the Papiſtes will haue nothing but their owne freewill, merites, and Satisfactions: and on the other ſyde wee ſaye, that man beeing vtterly voyde of all rightuouſneſſe, & hauing not aught in himſelfe but curſedneſſe: muſte flee for ſuccour too the onely mercie of God, and ſeeke that thing in our Lord Ieſus Chriſt, whiche is not in oure owne perſones. VVee ſee then that all the things conteyned in the holy Scripture, concerning oure ſinnes and the humbling of vs before God, are not able too ouermayſter vs, nor to take awaye this pride and preſumptuouſneſſe of our fleſh. And therfore God muſt be fayne to ſpeake after another faſhion: that is to wit, hee muſte make vs feele that by experience whiche is conteyned in the holy Scripture, to the end we may knowe howe it is vntoo vs that hee telleth his tale: and ſpeciallie that hee take from vs the towell of Hypocriſie whiche keepeth oure eyes faſte ſhet and clozed vp. For when wee reade in the holie Scripture, that there is not one whiche ſpeketh God, but all are giuen to euill, and all are filthie and infected with theyr ſinnes and corruptions: and therewithall that there is nothing elſe in men but vanitie, that all their wiſdom is but fooliſhneſſe, and that all their thoughtes and affections are but wickedneſſe and enmitie againſt God and all rightuouſneſſe: when wee heare this: (wee ſay in our ſelues,) Tuſh, this is ſpoken of the wicked, I am none of that number, euery man exempteth himſelfe. Furthermore, wee ſurmyze that wee haue I wote not what goodneſſe in vs: and if there bee but one poore drop, we ſtretch it out farre and wyde, ſo as we beare our ſelues in hande that we bee able too content God throughly. And therefore muſte God come take away the ſayde to well: that is too witte, that wee may not imagine or ſurmize our ſelues to haue any abilitie, but aſſure oure ſelues, that all the curſes whiche are conteyned in the Scripture, doo agree and pertayne vntoo vs, and muſt needes wound vs as mortall plagues, that wee may knowe oure confuſion. Thus yee ſee what wee haue too marke in this ſtreyne. So then whenſoeuer wee deſire too knowe what rightuouſneſſe is, that is too ſay, howe wee become rightuous, and howe wee maye obteyne fauour in Gods ſighte: wee muſte conſider well that the cace ſtandeth not vppon ſeeking that whiche ſhall ſeeme good before men, or whiche may bee allowed by mans reaſon, or by all that euer maye bee alledged before creatures. VVhat then? Lette vs heare God ſpeake: that is to ſay, let vs receyue the holy ſcripture, and let euery of vs ſubmit himſelfe therevnto: lette God ſpeake, and let vs holde our peace without making of oure accuſtomed replyes. Furthermore for aſmuche as there is the ſayde Hypocriſie in vs where of it behooueth vs too bee clenzed: let vs conſider alſo that Gods iudgement muſte bee dreadfull too vs, and that wee muſte be aſtoniſhed at it. And therefore lette vs beſeech him that when hee hath ſpoken terribly vntoo vs, hee will comforte vs therevpon, that wee may take ſome taſte of his goodneſſe. VVhen we once know this: it is certaine that we ſhall not make much diſputing about the ſayd article, nor bee curious in ſerching after what ſort men may become rightuous. For firſte of all it behooueth vs to vnderſtande [Page] that there is nothing but all euill in vs, and we heare howe it is ſayde, that euen hee that dareth vaunte himſelfe moſt, ſhall finde nothing but curſedneſſe in him, from the crowne of his heade too the ſoale of his foote. Againe, though God ſhould finde vs throughly well diſpoſed to walke in his feare: yet what is that too the purpoſe? VVe ſhallbe alwayes vnperfect neuertheleſſe. But the miſchiefe is, that whatſoeuer God ſayth in his worde, yet we continue alwayes ſtill at one poynt, we haue our eyes ſtill ſhet: and it ſeemeth too vs that howſoeuer the 10 worlde go, there is alwayes ſomewhat in vs, and that wee may warrant ourſelues by our owne workes. God therefore muſt be faine to ſet himſelfe in this cace before our eyes, and to ſhewe vs that there is nothing in vs whereof we may be proude. Howe ſhall men doo then when they be ſo confounded? It is certain that they are neuer a whit hindered thereby to runne vnto our Lorde Ieſus Chriſt. But if we be puffed vp with pride, wee ſhall haue no luſt to do ſo: it will bee with vs as when ones ſtomake is full of winde, whereby it is ſo weakned as it cannot receyue 20 any thing. Contrarywiſe if we becleare from all preſumptuouſneſſe, we will be a hungred, and wee will deſire nothing ſo much as that God ſhould remedie our diſeaſes. So then, all they that haue hearkned vntoo God wyth a good will, (that is too ſay, whiche haue firſt ſought that which is ſhewed vs in the holy Scripture, and afterwarde laboured too applie the ſame to their owne inſtruction, aſſuring themſelues that it is vntoo them that thoſe holy wrytings ſpeake:) all ſuch (ſay I) do eaſily conſent to this doctrine, namely that we haue no rightuouſneſſe in our 30 ſelues, ſauing that is giuen vs by the grace of our Lorde Ieſus Chriſt: and that although God finde vs curſed, forlorne, and damned ſinners, yet he redemeth vs out of the ſayde confuzion, whereof the raunſome was payde when Ieſus Chriſt ſheaded his bloud for our redemption and ſaluation: and that nowe hencefoorth forſomuch as the obedience which Ieſus Chriſt hath yeelded too God his father, is ſet ouer vnto vs, it is all one as if wee our ſelues had fulfilled the whole lawe. Thus ye ſee howe wee may doo our ſelues good by this leſſon. To bee ſhort, a man 40 ſhall neuer knowe what is ment by beeing iuſtified by fayth, vntill hee haue heard God ſpeake, yea and that his hearing of him hath made him to humble himſelfe and too bereeue himſelfe of the ſayde fooliſhe haultineſſe, wherethrough men take ſo much vpon them, and wherewith they are ſo beſotted. Lo what Zophar ment by ſaying, O that God would ſpeake and open his lippes agaynst thee. And he ſayth expreſly, that God openeth his lips. In deed it is an Hebrew maner of ſpeaking, and it reporteth a vehemencie of ſpeach, like as when a man treateth earneſtly 50 of a matter, ſo as he not onely ſpeaketh a woorde or twaine at a glaunce, but layeth it forth at large, ſo as hee maketh a full concluſion of it. But I haue tolde you that this muſt be throughly well weyed bycauſe wee ſee howe men herken vnto God but by halues. True it is that peraduenture we ſhall well heare euery worde: but what for that? That is no matter of great weight ſo long as wee hold not al that God ſheweth vnto vs to ſettle our ſelues throughly in all that hee ſayth to vs. Therefore it is not ynough for vs to haue yeelded the one eare vntoo God,60 and to haue heard euery worde that he ſhall ſpeake vntoo vs: but we muſt be heedfull to followe all that he ſayth throughly in all poynts. Then if he ſhall haue once opened his lippes to condemne vs, wee will bee no more giuen to babling: that is to ſay, we will be no more ſo preſumptuous and ouerhardie, as too bragge of our owne rightuouſneſſe: for wee ſhall bee vtterly aſhamed of our ſelues. It is ſayde afterwarde, That God will reacole the ſecretes of wiſedome. Verely in ſaying ſo, he ſheweth that Iob might well haue bene puniſhed double: that is to ſay, that he might haue had twice as much iuſtice executed vpon him, and God might haue forgotten him for his miquities ſake. or elſe might haue ſerched him, for the Hebrew worde ſignifieth too Exect, and ſometimes alſo to require an account, and ſuch other like. And therefore a man might expounde it, that God was able too charge him with ſuche things as he ſhould perceyue himſelfe to be double in his daunger: and all commeth to one ende. But firſt of all, whereas it is ſayde that God will reueale a wiſedome, that Iob wiſt not of before: it is to ſhewe vs, that the knowledge which we haue of our ſinnes, & of the ineſtimable goodneſſe of our God, paſſeth all our capacitie, and is a wiſedome that can neuer bee atteyned vnto by mans reaſon; but muſt come too vs from aboue out of heauen. I haue warned you alreadie, that this geere is miſapplyed vntoo Iob: and in deed hee knewe well ynough that men muſt not meaſure Gods rightuouſneſſe by their owne wit. Iob hath well opened that poynt himſelfe, and (as I haue ſhewed) he had a good caſe, howbeit that he hādled it amiſſe. But the line that wee muſt go by, is this: namely to take this preſent doctrine generally, that we may bee profited by it. Behold thē a ſpeciall poynt: which is, that the things whiche the Scripture telleth vs of the rightuouſneſſe by faith, are a higher ſecret than men can attein vnto. VVhat is too bee done then? God muſt reueale it vnto vs. And that is the cauſe why the Papiſts cannot aſſent herevnto. For they holde themſelues continually too theyr owne imaginations. They knowe what is rightuouſneſſe after the maner of the heathen Philoſophers. For if a man aske an heathen Philoſopher what rightuouſneſſe is: It is a life well ruled in all vertuouſneſſe, will he anſwere. And euen ſo alſo do the Popiſh diuines reaſon of it. VVee ſay that the ſame is true in it ſelfe: but we muſt ſtep yet further: that is to wit, to another rightuouſneſſe which is not in men, and whereof there is not one droppe to be founde there. Then muſt they bee faine to haue an other rightuouſneſſe, which is, that hauing condemned vs in our own perſons, he ſhould take vs to mercie for our Lorde Ieſus Chriſtes ſake: that by his meane we may be acceptable & holy too him, forſomuch as the obedience whiche Ieſus Chriſt yeelded vnto him, is ſet ouer vnto vs. But (as I ſayde) this geere entreth not into mans brayne. And here ye ſee why they that take themſelues to bee moſt wittie, put their truſt in their owne ſtrength, bicauſe they purpoſe to comprehende it by mans reaſon. But what? Let vs not thinke it ſtraunge, ſeeing it is ſayde that it belongeth onely vnto God to reueale his owne wiſedome. As if it were ſayd, True it is that ſo long as men tie themſelues to the imaginations of their owne witte, and will needes iudge after their owne liking, they ſhall neuer vnderſtand what it is to be rightuous before God, they ſhall doo nothing but babble: and when they haue ſet neuer ſo many [Page] Ayre colours vpon the matterial of it ſhall be but ſmoke. And why ſo? Bicauſe that to know after what ſort we become rightuous before God, is an ineſtimable wiſedome, and hidden from mans reaſon, vntill ſuch time as God haue ſpoke vnto vs, and diſclozeth to vs what is our confuſion, and vntill he haue made vs perceyue that wee bee not able to ſtand before him, but are vtterly caſt away as curſed creatures, and that there is none other meane for vs to haue acceſſe vnto him, but only by comming vnto him in the name of our Lord Ieſus Chriſt his only ſonne.10 Then till ſuch time as God haue ſhewed vs this, we ſhall alwayes be giuen to babbling: that is to ſay, wee ſhall bee giuen too this fonde preſumptuouſneſſe wherewith wee be moued and tempted. And therefore God muſt bee fayne to reueale vnto vs the wiſedome which we are not acquainted with, to the end we paſſe not our bounds and the things that we ought to know. Ye ſee in effect what is touched here. Let vs learne then as oft as we be tempted with the ſayde ouerweening, that our owne vertues ought to beare ſome ſway, and that wee may well ſatisfie 20 God by our owne deſeruings: let vs learne (I ſay) to returne to that which is ſpoken heere, namely, that it▪ belongeth only vnto God to diſcloſe his owne ſecretes vnto vs, and to teach vs his wiſdome. And ſo farre are wee off from being able to atteine to ſuch knowledge through our owne power, that we flee it as much as is poſsible, & blindfold our own eyes, to the intent we might put away all perceyuerance and feeling of Gods iudgement from vs. So much the more therefore behoueth it vs to marke wel the rigoure that Zophar ſpeaketh of here in the name of God, as a meſſenger or Herault ſent by him, too ſummon vs too his iudgement ſeate, that wee may knowe what maner of rigour the ſame is, that is to witte, that it is intollerable whenſoeuer God lyſteth too vſe it towardes vs. VVhat muſt wee do then? we muſt learne to knowe what we bee, and to humble our ſelues, that wee may returne to our God with hartie repentance, who deſyreth nothing but that we ſhoulde come too him in the name of our Lorde Ieſus Chriſt. Then let vs go too him mourning for our ſinnes, and ſo wounded with the inwarde conceyte of his iudgements, as we may deſire nothing but that he ſhould take vs to mercie, and receyue vs vnto him, not onely to forgiue vs our ſinnes paſt, but alſo to amend in ſuch wiſe for the time to come, as we may walke in his obedience: howbeeit that the ſame walking muſt not be to the ende to pay him with our merites and workes, and to make vs returne into his fauour, and too beſeech him to gouerne vs in ſuch wiſe by his holy ſpirit, as we may continually call vpon him and ſue too him as to our Father.

And nowe let vs caſt our ſelues downe before the preſence of our good God and father, with acknowledgement of our ſinnes: praying him that his making of vs to feele them, may be to amende vs in ſuch wiſe, as we may not deſire any thing ſo much as to come nearer and nearer vnto him, vntil we be come thither in full perfection. And ſo let vs all ſay, Almightie God and our heauenly father, we knowledge, &c.

The .xliij. Sermon, which is the ſeconde vpon the .xj. Chapter.

7 Shalt thou finde God in ſeeking him? Shalt thou finde the full perfection of the almightie?

8 It ſurmounteth the heigth of the heauens, vvhat vvilt thou doo? It is deeper than the bottomleſſe depthes, hovve vvilt thou comprehend it?

9 The vvydeneſſe of it is broder than the Earth, and the largeneſſe of it is greater than the Sea.

10 VVhen he moueth himſelfe to ſhet vp or to leaue out, vvho ſhall let him?

11 And ſeeing hee knovveth that men are vaine, and ſeeth that they be of no force, ſhall hee not perceyue,

12 That an emptie man is indued vvith hart, and a man is borne like a vvilde Aſſe?

FOr aſmuch as it is no eaſie matter for vs to conceyue howe too humble our ſelues: therefore ye ſee how God ſtandeth the more vpon this doctrine, too the ende we may haue ſo much the more occaſion to put the ſame in vre. Yeſterday wee ſawe that if God 50 puniſh vs, we muſt not replie agaynſt him: for in the ende we ſhal find that he hath borne with vs alreadie▪ and that he might of right vſe greater rigour towards vs. And if he heare vs not, it is bicauſe our ſinnes haue ſeparated him from vs, and we are vnworthie to bee heard, but are forgotten at his hande by reaſon of our ſinnes, according as it is ſayd that the wicked ſhal gain nothing when they thinke too haue their recourſe vntoo him, as in verie deede they go not too him vnſeynedly. And as for the good if God heare them, it is not oute of 60 hande, or at leaſtwiſe hee ſuffereth them not to perceyue it, bycauſe it is good that they ſhould be meekned. After the ſetting foorth of this article, that it is not lawfull for men to iuſtifie themſelues before God: now in generall it is ſayde, that we labour in vaine if we go about to ſeeke out his wiſdome. VVhy ſo? For it ouerreacheth the Heauens, it is deeper t [...]an the bottomleſſe pittes, and the wydeneſſe of it ſtretcheth through all. Let vs haue an eye to our owne meaſure. Beholde howe man who would ouerreach the whole earth, needeth no more than ſixe foote too couer him. Man is deſirous to incloſe the whole ſea in his imagination: and in the meane while hee himſelfe is nothing. He would fayne ſurmount the heauens: and howe ſhall hee come thither? Hee woulde gage the bottome of the depthes: and what meanes hath he to do it withall? Neuertheleſſe let vs put the cace that mans minde is able to ſtye aboue the heauen▪ and that nothing could be hidden from it: yet ſhould we come ſhort of Gods wiſdome, bicauſe it is infinite▪ It cannot bee compared eyther with the deepes or with the heauens: for it farre ouerpaſſeth [Page] them all. And therefore let vs aſſure our ſelues that oure preſumption is fooliſh when wee go about to knowe the reaſon of Gods doings. Thus ye ſee in effect what is ſhewed to vs heere. VVherefore let vs marke, that this word Wiſedome, is taken heere for Gods purpoſe, determination, or intent, which we be not able to comprehend. True it is that wee may well taſt ſome little portion of Gods wiſedome, like as when we beholde his creatures, there he ſheweth himſelfe vnto vs, howbeit but partly. Let vs no more but take a braunch of ſome herbe, and wee ſhall 10 ſee after what ſorte and with what cunning God hathe wrought there: The ſame is a very lookingglaſſe of hys wiſedome. Then is it much more reaſon, that when wee come to his greater and choycer works, we ſhould there perceyue that Gods wiſedome is a woonderfull thing, if we haue any taſt at all of it. But by the way, the perfectneſſe thereof is ſpoken of heere: that is to witte, that if wee will needes knowe why God doth all things, or if a man be deſyrous to ſee what end God ſetteth afore hymſelfe, and what cauſe moueth him therevnto: wee muſte 20 needes be vtterly confounded. But heere firſt of all wee be admoniſhed of the rawneſſe of our wit and vnderſtā ding, to the intent wee paſſe not our boundes, nor play not the horſes that are broken looce, as wee ſee that the ouerweening and pride of oure nature driueth vs therevnto. But hereby wee haue alſo to conſider the goodneſſe of our God, who applyeth himſelfe vnto vs, and too oure feebleneſſe, that we at leaſtwiſe taſt of that whiche is incomprehenſible vnto vs: and although we conceiue it not throughly, ne taſt it fully: yet he ſheweth it to vs, and maketh 30 vs to feele it ſo far foorth as is for our profite. Thus ſee you two articles which are well woorthy to be marked. As touching the firſt, I haue tolde you how it behoueth men to cōſider how rawe and how weake of vnderſtanding they bee, that they preſume not to thruſt themſelues too farre forwarde too make inquiſition of Gods woorkes, more than hee willeth them and giueth them leaue to do, I ſay more than hee willeth them, and gyueth them leaue to do▪ For (as I haue touched already) God of his goodneſſe doth not vtterly barre vs from hauing any 40 perceyuerance at all of his wiſedome: but it behoueth vs to keepe meaſure. Then let vs be well aduiſed that euery of vs haue an eye to hys owne habilitie and too marke howe ſuttle and ſharpe witted wee bee, and howe greatly gyuen too this ouerboldeneſſe wherevnto oure owne nature eggeth vs continually. How is that? VVe woulde alwayes bring God to account of all his doings. VVhen we meete with any ſtraunge thing, and men ſay vntoo vs, ſuch is Gods good pleaſure, bycauſe he hath ordeyned ſo: and therefore we muſt not pleade againſt hym: yea 50 ſay wee? But why dooth hee not otherwiſe? For ſuche an inconuenience will inſue heerevpon, and the matters may drawe quite and cleane awke from that which might bee for our profite. Thus we ſee howe that at euery puſh we woulde fayne haue God to yeeld vs a reaſon why hee dooth this or that. Moreouer althoughe wee haue not any thing too alledge: yet woulde wee that God ſhould not conceale any thing from vs, but that wee myghte enter intoo the greateſt ſecretes that he hath. And wee ſee howe ſore our hartes are tickled in thys reſpect. True 60 it is that ſome bee more ſharper ſet than other ſome bee, but yet it is a common vice wherewith we be all of vs infected from the greateſt too the leaſt. Therefore let vs marke well how it is tolde vs heere that Gods wiſedome ouerreacheth the heauens, and is deeper thā the depthes, and alſo that it is in vayne for vs to deſire to comprehend it in our brayne: For that meaſure is farre too ſhort: inſomuche that if a man had a hundred times more vnderſtanding than hee hath, yet could hee not atteyne to the hundred part of Gods wiſedome. Seeyng then that wee bee nothing, and Gods wiſedome is a bottomleſſe depth: haue wee not ſo much the more cauſe to hold our ſelues ſhort, and not too followe our owne fancies in ſeeking more than God giueth vs leaue to do? Then let it come to our remembrante to ſaye, whyther goeſt thou thou poore creature? thou entreſt into a bottomleſſe pit: wherout of thou canſt neuer eſcape. This is the warning that we haue to follow in this ſentence. But by the way let vs alſo beare in mind that whiche hath bin declared concerning the fauour that God ſheweth vs in applying himſelfe to vs, and in ſhewing vs his workes, ſo farre foorth as it is for our behoofe and profite to know why he doth thys or that▪ And Gods applying of himſelfe after that ſort vntoo vs, is not bycauſe he is bounde to vs: (for what bonde can there be? or how can we chalenge him to do it?) But in ſo doing he ſheweth how greatly he loueth vs, ſeeing he cō meth neere vnto vs ſo familiarly. VVee heare how oure Lorde Ieſus Chriſt ſayeth to his Diſciples, I will no more call you my ſeruants, ye be my freends by reaſon of the ſecretes that I haue ſhewed you: for I haue familiarly told you all that I had in commiſsion from my father. And ſo ſeeing that God commeth ſo familiarly vnto vs: we haue a great and ſingular record of his loue. Therefore let vs learne to inquire of Gods works no further than he himſelfe leadeth and ruleth vs ſo to do. And this is wel worth the marking: for we ſee men incline continually to ſome extremitie. I tolde you already that there is ſuch a pride in mans heart, as hee would fayne know all things, ſo as nothing might ſcape him: and that euery one of vs is gyuen to that vice. VVell then, God ſheweth vs that wee muſt not bee too wiſe, and that we muſt with ſoberneſſe [content our ſelues] to know that whiche hee diſclozeth vnto vs. Now hope we to keepe our ſelues from that vice, and therewithall enter into the contrarie extremitie, ſaying: then muſt we ſhet our eyes and inquire of nothing. Nay: there is great difference betwixt a meanneſſe and nothing at all. For God hath not made vs after hys owne Image too haue it ſayd, that wee ſhoulde become brute beaſts by his conſent, and that wee ſhoulde haue ſo little regarde of the light that he ſheweth vs, as it ſhoulde be quite quenched in vs: but lette vs learne to knowe ſo much as it pleaſeth him to teach vs. If God be our ſcholemaiſter and we giue eare to his ſpeeche, he is able to giue vs wiſedome and diſcretion to comprehend his learning, and wee cannot do amiſſe in it. But if our Lord ſhet hys mouth, wee alſo muſt ſhet vp our wittes and holde them in priſon, that wee take not libertie to ſay, I would know this, or I would know that. For God will not haue vs to know more than hee hath ſhewed vs. Seeyng then that theſe two vyces reigne in the worlde: it ſtandeth vs ſo muche the more in hande to marke what I haue ſayde: that is to wit, that we ſhould vſe the grace and priuiledge [Page] which God giueth vs when he ſheweth vs that which is for our profit to know Some will vſe the common Prouerbe, That Gods ſecrets are not to bee ſearched. True it is that they are not to be ſearched, ſauing ſo farre forth as he maketh vs priuie to them, and then are they no more ſecretes. As how? Ye ſee howe S. Paule calleth the Goſpell a wonderfull ſecrete whiche hath beene hidden in God, yea in ſomuch as the Angells haue bene rauiſhed and amazed at it, and highly honored it. And yet neuertheleſſe the ſame is an eaſie doctrine to vs. For ther God 10 vttereth his wil vnto vs, yea and (as ye wold ſay) ſo forecheaweth our foode as there is nothing for vs to do but to ſwallow it downe: he boweth vnto our rudeneſſe, & ſheweth himſelfe exceeding homely. VVe ſee then that the Goſpell is in it ſelfe ſo high a wiſedome, as wee [of our ſelues] can neuer arteyne vnto it, ſeeing that the Angells comprehende it not: and yet notwithſtanding it is ſuch a doctrine as ought to be knowne vnto vs, yea euen to the rude and vnlearned ſort, (according as ſainct Paule ſayeth in another place) that is to wit, for ſomuch as God 20 hath there applied himſelfe vnto vs. But there are other ſecretes which are hid from vs, add wherevnro God gyueth vs no leaue to atteine as yet. True it is that at the laſt day, we ſhall know all things: but as now wee muſte bethinke vs of that which S. Paule ſaieth, that is to wit, that we know now in part yea and darkely: ſo as God giueth vs ſome forecaſt of that which ſhall be reuealed perfectly vnto vs when we be fully transformed into his image and glory. So long therefore as we be clothed with mortall fleſh, let vs acknowledge our owne ſmall capacitie,30 and content our ſelues with what ſoeuer it pleaſeth God to giue and diſcloze vnto vs. There are then ſome ſecretes of God, which he will keepe priuie from vs during this mortall life, like as we cannot know what hee hath determined to do with this man or with that. As for the faithfull, they haue a ſufficient witneſſe that God hath chozen and adopted them to be his children and to inherite ſaluation. But yet for all that, they cannot ſee the regiſters of heauen, to know whither they be written there or no. It is ynough for them that God hath giuen them 40 a good copie of their election to looke vpon in our Lord Ieſus Chriſt, inſomuch that being his mēbers they doubt not but God will auow them to be his children. Howbeit we know not who bee the companie of the choſen: wee know not who bee the caſtawayes as yet: we know not wherefore God doth one thing or other: and if we diſcourſe of Gods prouidence and of the things that we ſee through the whole worlde: wee ſhall be confounded in them. For that ſtreyt and ſecrete ordinance of God is to high for vs to atteyne vnto▪ Yee ſee then that as concerning 50 the ſecretes that are hid from vs, men muſt learne to vſe modeſtie in them. To be ſhort our wiſedome muſt be to herken vnto God, and to follow ſimply that which he ſayeth without going any further. There are (ſay I) two things wherein the true wiſedome of men cōſiſteth: That is to ſay, To heare God ſpeake, and without gaineſaying to follow whatſoeuer is conteyned in his woord, ſo as the ſame may haue authoritie to make vs feare God and too humble our ſelues vnder him. Lo heere a good meane to become wiſe. But lyke as it behoueth vs too 60 obey God, and to follow that which he ſheweth vs: ſo alſo muſt we not deſire to know more than is conteined in his word. For when men wil needes be wiſe againſt God, they become ſtarke mad. VVe ſee what befel to our forefather Adam, yea euē in the time that he was moſt pure & ſoūd, being created after the image of God, when he was in far more excellent and noble ſtate than men be now adayes: for the image of God is ſo darkned in vs, as there is no more light, nor almoſt aught els than darkeneſſe in vs. Adam could not content himſelfe with that ſtate, but was deſirous to haue a higher perfection: and whereinto is he falne? Into ſo foule a ſinke as we ought henceforth to be aſhamed of our ſtate. Now (I pray you) if we climbe ſtill to the ſaide highneſſe wherwith Adam was tempted, and the wretchedneſſe where into we are falne or rather tumbled cannot meeken vs: muſt we not bee puniſhed double? Therefore lette vs learne not to couet to know more than God ſheweth vs, as I haue ſayd alreadye. Yet notwithſtanding let vs not ceaſſe to ſearche the ſecretes that are conteined in the holy Scripture, nother let vs do as the Papiſts do, who ſay that their forbearing to know autht, is bicauſe the doctrine of the holy Scripture cannot be throughly comprehended of all men, and bicauſe men are in great daūger to be intangled in many errours and hereſies: and bycauſe they ſee how all the confuſedneſſe of the world ſpringeth of this, that men are caried away with a fonde deſire of knowledge (as they terme it) and haue not the modeſtie to content themſelues wyth an ouerwrapped faith of beleeuing ſimply whatſoeuer is hilde by the holy Church. It ſeemeth at the firſt bluſhe that this hath ſome colour: and yet all is but cruſed blaſphemie againſt God. And why? for (as I haue ſayde alreadye) although the doctrine that is in the Lawe and the Goſpell be ſo high as our mindes are not able to reache vnto: yet hath not God publiſhed his Law in vaine, neyther is it for naught that he hath cōmaunded his Goſpell to be preched to al creatures, yea euen to the ignoranteſt ſorte, for he diſclozeth himſelfe there after ſo louing and gentle a faſhion, as there is no man but hee may be familiarly acquaynted with that whiche is ſhewed there. So then let vs not be vnthankfull to our God, let vs not accuſe him to haue ſpoken out of the bottome of a bottle. For he proteſteth by hys Prophet Eſay, that he calleth vs not to him in vayne, and that he hath not ſpoken in huddermudder: but that his voyce ſoundeth lowd & cleere, ſo as it ought to be heard of all men, and all of vs ought to receyue it. Then ſith the cace ſtandeth ſo, let vs hardily ſtudy Gods worde, let vs apply all our wittes therevnto, and our labour ſhall not be vnprofitable. And furthermore let vs vſe the ſayd ſoberneſſe that I haue ſpoken of. And heere ye may ſee why S. Paule meening to correct the fooliſhe and raſhe curioſitie that is in men▪ ſheweth them whereto they ought to apply themſelues: that is to wit, to knowe throughly what the loue is which God hath ſhewed vs in our Lord Ieſus Chriſt, ſo as wee neede to do nothing els all our life long, than to ſeeke diligently the ſayde grace that is ſhewed vs in our Lord Ieſus Chriſt, as how wee bee reſcued from Satanstyrannie, and ſet free from the bondage of ſinne and death: howe that whereas wee were vtterly damned by nature, and wretched and lothely ſinners before God: wee be now become rightuous before him, ſo [...]he receyueth vs and [Page] liketh well of vs: Howe we be gouerned by his holy ſpirite, to the ende wee ſhould fight againſt the luſtes of our owne fleſhe: and howe wee bee reſerued vnder his hande and protection, ſo that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre, yet wee maye be able to driue him backe, bycauſe we be in the ſheepefolde and keeping of the good ſheepeherd Jeſus Chriſte, who hath promiſed that he will not ſuffer any of them to periſh whome the father hath put into his hande. Therefore let vs get the knowledge of theſe things, and further 10 alſo how we ought continually to preace vnto God, how it is lawfull for vs to call vpon him with open mouthe, bycauſe he hath giuen vs a mediator who maketh vs way vnto him, and howe that Ieſus Chriſte beareth worde for vs, ſo as God dothe out of all doubt heare vs when wee praye to him in Chriſtes name. If we knowe theſe things well: then is our tyme well beſtowed. For this cauſe S. Paule addeth what is oure heygth, our depthe, and oure bredth: and (to be ſhort) he willeth men to behold howe they maye bee perfectly wyſe: namely by knowing thorowly 20 the grace that is vttered and wrought vnto them in our Lorde Ieſus Chriſte: Heerewithall let vs learne to knowe that we muſt not indeuer to clymbe ſo high as to vnderſtand what the wiſedome of God is in it ſelfe. For it is a deepe gulfe: and who is hee that can attayne to it? Let vs be ſure that all our ſtrength will come ſhorte of it. Therefore men muſt humble themſelues. And ſo lette vs beare in mynde what S. Paule ſayeth to vs, namely that when we ſhall haue ſtyed vp aloft aboue the heauens, we ſhall not atteyne to knowe aught elſe than the fatherly 30 loue of oure God, aſſuring our ſelues that therein wee ſhall haue the perfection of all wiſdome, whiche ſhall ſtretch out it ſelfe high and deepe, farre and wyde, and on all ſides. In theſe wordes S. Paule taunteth theſe curious heades that are fisking here and there, deſirous to ſtye vp aloft, and to ſinke down low beneath, and to ſearch things ouer and ouer: and yet in the meane whyle there is nothing but vanitie in them, and the nimbler they bee, the leſſe ſureneſſe and firmeneſſe is there in them. S. Paule therefore checketh men for making their diſcourſes ſo 40 ſondly, and therewithall ſheweth them that if they were giuen too the holding of that whiche is for their profite, they would content themſelues with that which is ſhewed them ſimply in the Scripture. And heere yee ſee alſo why Moyſes after he had publiſhed the lawe, ſayeth: Aske no mo queſtions, ſaying, who is he that ſhall climbe into heauen? who is he that ſhall go ouer the ſea? who is he that ſhall go downe into the deepe? For yee haue the worde in your mouth and in your hearte. S. Paule applyeth this ſaying too the doctrine of the Goſpell, and not wyth out 50 cauſe. For the lawe is in it ſelfe very darke, and could not haue contented men nor giue them that which was need full for them, if God had not ſent them to Ieſus Chriſte. But now haue we that which the fathers of olde time had but in part. For God putteth his worde into our mouth and into our heart, not by giuing vs ſome little taſte of it, but by filling vs with it to the full, if ſo bee that our owne luſtes were not inſatiable, according as mennes luſtes are verie gulfes, I meane in all thinges. For when wee come once too inquyring and ſearching: beholde what an vnmeaſurable 60 gulfe is in vs, ſo that wee coulde finde in our hartes too ſwallowe vp the whole maieſtie of God, and to packe vp his glorie all in one little fardell, and that hee ſhoulde reſerue nothing to himſelfe. Seeing then that we bee ſuche: lette vs remember well Sainct Paules ſaying, and let vs apply all our ſtudie that way as long as we liue, and lette vs profite more and more in the knowledge of our Lorde Ieſus Chriſt, to the intent that when hee hath once graffed vs into his bodie, hee may increace his gifts in vs from day to day, vntill we bee throughly filled with them. Lo what wee haue too marke in this ſtreyne. Forthwith it followeth: VVho is hee that can let God, if hee liste too ſhet vp? If hee liste too let looce, If hee list [...] too remoue all, If hee liſte too make a newe order: who is hee that can diſappoynte his purpoſe? VVho ſhall ſette himſelfe agaynſte his good pleaſure? After it hath bene tolde vs that we ought not to bee ouer inquiſitiue of Gods wiſedome, furtherforth than he giueth vs leaue and licence: Here the ſame knowledge is declared too vs: namely that it is not lawfull for vs to grudge againſt his doings, as though it were in oure power too reſtreyne him. The reaſon is for that wee oughte too like well of all that euer God dooth, although wee knowe not why hee doth it, but that he hide it from vs: not that hee is loth to haue vs conceyue the reaſon of his workes: but bicauſe it behoueth vs to haue him trie our obedience, that wee may know what we be. If God ſhoulde giue vs a full declaration of his woorkes heere as now: who ſhould bee able to indure our pride? what woulde wee thinke our ſelues to bee? For although wee ſee our wit to bee ſo weake, that wee feele our ſelues to be wrapped in darkeneſſe or cloudes, and that our vnderſtanding will not reach threefoote afore vs: yet a man may ſee how wee ceaſſe not to auaunce our ſelues aloft: and therefore what woulde become of vs, if God ſhould not reyne vs ſhorte? Moreouer what honour yeelde wee to God, when wee will comprehende all his dooings? It ſhoulde ſeeme that we woulde bee hayle fellow well met with him. For wee ſee what pryde is in vs alreadie. And therefore it is good that God ſhoulde trie our obedientneſſe, too the ende wee may learne to glorifie him in all our dooings, yea euen though they bee things to vs vnknowne, and though we find them ſo ſtraunge at the firſt puſhe as they make vs to ſay, by all likelyhood this ought to go otherwiſe. But lette vs ſay, ſeeing that Gods good pleaſure is ſo: it behoueth mee to yeeld thereto. VVhen men are once come to ſuche a diſcretion, then haue they greatly profited. Yee ſee then what the cauſe is that God ſheweth vs not why hee doth this or that. Furthermore whereas here is mention made of Remouing, ſhetting vp, and letting out: it is as muche as if it had bene ſayde, if God ſhould chaunge and tranſpoſe all that euer wee ſee: yet ought not wee to gayneſay it, nor preſume to ſtryue with him, or to alleadge any thing agaynſte him. True it is that when wee beholde the order of nature that God hath ſet alreadie, wee ought of right too glorifie him for it as it is. And certainely God hath ſet vs in this worlde as on a greate ſtage too beholde his woorkes, and to confeſſe that hee is wiſe, rightuous, and mightie, yea euen after a wonderfull manner. For it behoueth men not onely to bee taught too giue him glorie with all reuerence: but alſo too bee throughly rapted aboue all their ſenſes and vnderſtāding to acknowledge and crie out with Dauid, [Page] that it is impoſsible too atteyne too this wiſdome of God, which appeareth in his workes: and that although God ſhould chaunge all the orderlineſſe wherein it is his will that wee ſhoulde beholde him, and wherein it is his will too keepe vs occupied at this day: yet neuertheleſſe it ſhould behoue vs to ſubmit our ſelues therevnto, [and to ſay] that hee doth it not without cauſe. If we thinke it ſtraunge: then (as I ſayde afore) let vs learne to ſay, yea: but who art thou wretched creature? I pray you if a man haue gotten great vnderſtanding and skill, and yet knoweth 10 not himſelfe: will men ſay hee is wiſe? I ſay if a man haue applyed his minde too learning, yea and haue practized himſelfe in affayres, inſomuch that hee is able too giue another man good counſell, and yet in the meane while is a ſtarke ſoole, and vtterlye witleſſe in things that concerne himſelfe, and which touche his owne perſone: will not men ſay, that ſuche a one hath no witte? True it is that he hath witte and remembrance for other men: but hee hath no diſcretion for himſelfe. Euen ſo is it with thoſe that would reſtreyn Gods mighty power to 20 their own fancie. And why? For they thinke themſelues able to cōprehend all: and they fayle in the cheefe poynt: that is to wit, in that they know not thēſelues. For he that entreth into himſelf, & looketh vpon himſelf throughly: ſhall find himſelf to be vtterly vnskilfull, and as weake as can be, and therfore that he hath great need to walke modeſtly and humbly before God. Ye ſee then how men are caried away and haue neither reaſon nor diſcretion, when they go about after that ſort to cōprehend Gods mightie power by their own conceyts. So much the more therfore 30 behoueth it vs too marke well this leſſon, that whether God ſhet vp or let out, or chaunge all: we muſt not therfore ceaſſe to honour his mightie power after ſuch maner as he ſheweth the ſame vnto vs: And that although wee knowe not the reaſon why he worketh in that wiſe: yet notwithſtanding wee muſte learne too glorifie him in all poynts, ſaying, Lord it is good reaſon that all things ſhuld be lawful to thee, & that thou ſhouldſt vſe thy creatures as it pleaſeth thee, ſo as thou mighteſt pul down the heauens, and raiſe vp the earth aloft. To be ſhort, whenſoeuer 40 thou dealeſt as thou liſteſt with thy creatures, thou paſſeſt not beyond thine owne right, neither vſurpeſt thou any other mans right. For al of it is thine own due. Behold (I ſay) after what ſort men ought to glorifie the goodneſſe & mightie power of God. But yet for al this, we muſt not father a lawleſſe power vpon God, as the Popiſh teachers terme it. For that were a curſed and diueliſh thing to do. They cōfeſſe in their ſchooles that God might of his abſolute power thunder vpō the Angels & damne thē: but they call this abſolute power of Gods, a wrongfull & tyrannous 50 power. Let vs take good heede that we ſurmize not God to be as a Tyran: for he doth al things with indifferē [...]e & vprightneſſe. Neuertheleſſe he hath his own purpoſe which is hidden frō vs: and therfore it becōmeth vs to honor his rightuouſneſſe though it be vnknowne to vs, and that all our wits and vnderſtanding be vnable too arte [...]ne therevnto. And this is it that we haue to remember in this ſtreyne. Seeing then that the cace ſtandeth ſo, as it is not for mortall men to lift vp themſelues agaynſt God, to withſtande his mightie power, or too finde fault 60 with his rightuouſneſſe, no though it ſhoulde pleaſe him to alter the order of nature, and too remoue and ſhift all things: I pray you muſt wee not needes bee vnthankfull▪ and forwarde if we murmur agaynſt God in this preſent orderlineſſe which we ſee to be ſo beautifull, and wherein▪ there is nothing to be foūd fault with? Let vs put the cace that God turned the light into darkeneſſe, that the Sunne tumbled downe into the deepe, that the earth mounted vp on high, and that al things were confounded togither▪ yet ought we to glorifie God, and to ſay▪ Lord it is ſo that we are aſtoniſhed, & theſe things are right ſtrange to vs, but what for that? vouchſafe thou to hold vs in awe, vntill thou haue ſhewed vs that this is good. Thus yee ſee what we haue to doo. But nowe there is ſuch an orderly diſpoſition in the world, that ſpite of our teeth we be forced to ſay that it is ſuch a workemanſhip as no creature is able to atteyne vnto: and muſt not our mindes then bee ouermalicious, when wee cannot glorifie God with all lowlineſſe? True it is that wee ſee ſome confuzion in the preſent order of nature: and whereof commeth it that God diſpoſeth not things as it were to bee wiſhed, but it ſeemeth that all ſhould be turned vpſide downe? wherof cōmeth that? Of our ſinnes: we are the cauſe that God continueth not things in the ſame order that he had ſet them at the beginning: for wee make many confuzed midlies. Yet neuertheleſſe wee muſt in this cace deeme God to be an vpright iudge. Herewithall let vs beare in mind that he cōfoundeth not the order of nature in ſuch wiſe, but that he maketh vs too feele hys fatherly goodneſſe and mercie continually: and therefore ſo much the more ought we to be induced to humilitie, when weeſee that the greatneſſe of his goodneſſe and mercie paſſeth the hougeneſſe and enormitic of our ſinnes. Thus much concerning this ſentence. And he addeth alſo, That God knoweth that men are but vanitie, and that men are nōthing worth: and how then ſhoulde be not vnderſtande that man who is borne as a ſillie wilde Aſſe, knoweth not himſelfe, and yet thinketh himſelfe able to match his mightie power? This is the concluſion of the doctrine that wee haue heard. Diſcourſe hath beene made concerning Gods mightie power which reacheth aboue the heauens, and is deeper than the deepes: and therfore when men take vpon them to be too inquiſitiue of it, they muſt vnderſtand that they bee as it were ſwallowed vp of it: and if they will needes giue their curiouſneſſe the bridle, to ſearch the bottome of Gods power: he muſt be fayne to ſhew them that it is not lawfull for creatures to lift vp thēſelues againſt him whatſoeuer he do. Thus ye ſee now a declaration which ſerueth to applie this general doctrine to the preſent purpoſe: whiche is, that God on his ſide knoweth what is in men: and on the other ſide that men are no ſuch things as they ſhould haue cauſe to aduaunce themſelues to call God to a reckening. For what are we? Let vs a little conſider our birth. Men are like wilde Aſſes, that is to ſay, they haue none vnderſtanding except God giue it them. As touching the firſt poynt, it is not without cauſe that he ſayth, that God knoweth that men are but vanitie, & that they bee nothing worth. For it is too the ende wee ſhould learne not to value our ſelues by our own reaſon, and after our ordinarie maner. VVhen men value themſelues, it is after their owne fancie: they beleeue this and that of themſelues, and thereafter do they giue their verdit [Page] But all this is nothing worth, wee muſt eſteeme our ſelues according too that which God hath ſpoken. For there is none but he alone that may be a cōpetent iudge [...]o know what we bee, nor that hath authori [...]e to ſay it▪ which thing wee ought too marke well. For when men haue valued themſelues by their owne imagination & opinion, what ſhall they haue gayned by it▪ It is like as whē a foole calleth himſelfe king of ſome countrie, and in the meane while euery man laughes him to ſcorne for his labor. VVe be double fooles, when wee weene our ſelues 10 to bee any thing, and there withall God ſheweth vs howe there is nothing but vanitie in vs. Then let vs be are in mind, that when men are deſirous to know what they be, what their ſtate is, and of what eſtimation in effect they bee: they muſt turne them to God▪ ſaying, Lorde thou knoweſt vs, for thou haſt made vs. And at his hād we ſhall haue a ſhort and reſolute anſwere. VVe ſee how the ſcripture ſayth that all the wiſdome which men ſuppoſe themſelues to haue, is ſtarke follie: the wyſer they wene themſelues to be, the more dullardes are they: God laugheth 20 their fondneſſe to ſcorne: when they thinke to climbe vp a high, then withdraweth he himſelfe from them, and they muſt be faine to wanze away in their owne imaginations. Lo what the Scripture pronounceth. And ſo let vs aſſure our ſelues that there is none but only God that knoweth vs, & can truly tell what we be. And that is the cauſe why it is ſayd that God knoweth. It ſeemeth at the firſt bluſh, that this is but a common thing: for euerye man will eaſily eaſily confeſſe that God knoweth men to be but vanitie: but yet for all that, wee conſider not the ſubſtance which 30 thoſe wordes import, bicauſe men haue their eyes ſtopped, they know not themſelues to be full of vanitie, and therefore God is fayne to make them feele what they be, they may learne too humble themſelues. Thus muche for the firſt poynt. The ſecond is, That the emptie man ſhall be indued with hart, and ſhall be like a wild Aſſes colt. Here we be brought backe to our birth, to do vs to vnderſtand that al the wit which we haue is Gods gift beſides our nature. And why? Let vs looke vpon the power of men. VVhen a little babe commeth out of his mothers wombe, what 40 wiſedome bringeth he with him? Verely ſome Philoſophers haue well ſuppoſed, that al the vnderſtanding which we haue of our ſelues is but onely memorie: and that it was requiſite for vs to haue one ſence inclozed in vs afore hand. But yet is it to be ſeene, that a childe hath leſſe wit than ſillieſt beaſt that is. Let a man looke throughout all and he ſhall not finde any beaſt ſo brutiſhe nor ſo vnpurueyed of reaſon and vnderſtanding as men are at their comming into the world. Ye ſee then that man in himſelf is as it were the foale of a wilde Aſſe. Let him [...]ake as great account of himſelfe as hee liſteth: but yet wee ſee what hee is neuertheleſſe. And howe is it that wee haue the ſpirit of vnderſtanding when wee come too full age? God muſt be fayne to giue it vs. And ſo you ſee why it is ſayde, that the emptie man ſhall be indued with hart. For in the Scripture, this woorde Harte importeth vnderſtanding. Let vs marke then how it is ſhewed here, that when we haue any wit or reaſon, the ſame commeth not of our owne nature, neyther do wee poſſeſſe it as though it grew vp with vs: but it behoueth vs to know that it is an excellent benefite which God beſtoweth vpon vs. Seeing then that we haue it at his hande, what an vnthankfulneſſe is it of vs to abuſe it againſt him? Therefore let vs acknowledge his benefite in giuing vs wiſedome and diſcretion when we come to age, to knowe both him and our ſelues, and to honour him. Let vs learne then to hold our ſelues in humilitie, and according as it pleaſeth God too giue vs vnderſtanding, let vs acknowledge the ſame to come of him: and let vs pray him to make vs to applie our wittes to ſuch vſe as we may alwayes walke after him, and holde our ſelues vnder his awe, vntill that beeing ſet free from this bondage of ſinne, we be conueyed into the heauenly glorie, to beholde him perfectly as he is.

And now let vs caſt our ſelues downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vs perceyue them and to graunt vs the grace to applie our wittes, and indeuer too conſider what we be, that is to wit, wretched, vaine and vnprofitable creatures, vnable to do any thing of our ſelues, ſo as he muſt be ſayne to furniſh and ſtrengthen vs, or elſe wee muſt needes vtterly quayle. And that ſuch knowledge of our owne weakeneſſe and feebleneſſe may prouoke vs too returne with greater deſire too the grace which our good God offereth vs, ſeeking nothing but to bee filled with the ſame, to the ende wee may honour and magnifie him in all reſpects, vntill hee haue brought vs to the perfection wherevnto we bee called, without ſwaruing one way or other, for feare of turning out of the right way of ſaluation. That it may pleaſe him too graunt this grace, not onely to vs, but alſo to all people. &c.

The .xliiij. Sermon, which is the thirde vpon the .xj. Chapter.

13 If thou prepare thine hart, and ſtretch out thy handes vnto him,

14 If thou put the iniquitie from thee vvhich is in thy hande, and that no vnrightuouſneſſe abide in thy tent,

115 Then mayſt thou lift vp thy face vvithout ſpot, and thou ſhalt be ſure, and ſhalt not be afrayde:

16 For thou ſhalt forget thy miſerie, and ſhalt no more haue it in remembrance than the vvaters that are paſſed by.

17 And a time ſhall ſpring vp more bright than the noone day, ſo ſhalt thou ſhine and bee as the morning.

18 Thou ſhalt be ſafe, bicauſe there is hope, thou ſhalt dig a pit and lay thee dovvne ſafely.

19 Thou ſhalt reſt thee, and there ſhall bee noman to make thee afrayed, and many ſhall ſue too thee.

[Page]20 But the eyes of the vvicked ſhall ſayle and forgo their refuge, and their hope ſhall be [turned into] anguiſh of minde.

WEe haue ſeene heretofore the lowlineſſe that ought to bee in men when they thinke vppon Gods works: that is to wit, that they muſt not preſume to iudge of them after their owne fancie, but they muſt vnderſtande that 10 foraſmuch as Gods wiſdome is infinite: therefore they cannot comprehend the reaſon of his doings: and that foraſmuch as he is able to do all things: no man ought to preſume to let him, but to giue him leaue to doo what hee thinketh good, and al men ought to ſtoupe vnto him. And now behold a ſecond point which Zophar addeth: which is, that if we be deſirous that god ſhould be fauourable and merciful to vs, we muſt ſeeke him with a pure and right meening minde and without hypocriſie. Thus ye ſee in effect 20 what is declared here. And afterward for a concluſion he addeth, that ſuch as are ſmitten with Gods hand, cannot excuſe themſelues (howe ſoeuer the cace ſtandeth,) that their owne ſinne ſhould not be the cauſe of all the miſerie that they indure. But verely ſuch things are miſapplied to Iobs perſon: and yet notwithſtanding, the ſame ceaſſeth not to be good for vs: Therefore let vs bethinke vs too profite our ſelues by it. And firſt of all, whereas it is told vs, that God will be gracious to all ſuch as ſeeke him vnfaynedly: the ſame is often ynough warranted vs through 30 all the holy ſcripture, and God allureth not me vnto him to deceyue them when he ſayth, Turne vnto me, and I wil turne vnto you. Hereby he declareth that hee is alwayes willing and readie to do vs good, if we let him not on our ſide. So then, let vs marke, that whenſoeuer we ſeeke God he will bee at hande with vs, yea euen with all grace and bliſsing. But wee muſt alſo marke the meane of ſeeking God. For we ſee how men beare themſelues in hand that they haue deſired nothing but that God ſhould be mercifull to them, and that they haue bene deſirous to yeeld 40 themſelues vnto him, and that their cheef deſire is to honour him: and yet for all this, they draw quite and cleane backwarde. But in this text is declared in what wiſe God will be ſerued, and what he requireth and alloweth. And therefore he ſayth that firſt of all, wee must ſettle our heart and ſtretch out our handes vnto him, and afterwarde, put all wickedneſſe out of our hands, that none may dwel in our houſes. Behold (I ſay) how men may obey God, and not turne aſide from him: namely by beginning with the ſoundneſſe of the heart, bycauſe God abhorreth all diſsimulation.50 But contrarywiſe we ſee how hypocriſie reigneth in ſuch wiſe in our nature, as our hart ſhrinketh alwayes backeward, and we make many countenances and many apiſh toyes and mowes, ſo as it ſhoulde ſeeme we be altogither on fire with zeale to Godward, and outwardly all ſhall be full of Ceremonies and apparant pretences, whereas notwithſtanding there ſhal be no truth nor right meening inwardly in the hart. Ye ſee how we haue ſo much the more neede to marke what is ſayd here, namely that ſuch as go about to ſeeke God, do not any thing that is aughtworth,60 but inſteade of going forwarde, draw backwarde, except their hart be diſpoſed that way: that is to ſay, except they haue a pure and ſingle affection, and not a double heart▪ But for our better confirmation in this leſſon, wee muſt bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures, who reſt vpon the outward ſhewes of things. Bycauſe wee bee fleſhly, wee make much of that which ſeemeth gay: but God is not ſuch a one. Therefore wee muſt not meaſure him by our metyard. But foraſmuch as it is his peculiar office too ſearche the bottome of mennes pr [...] thoughtes, and all muſt needes be layd open before him: Therefore his eyes looke vnto faithfulneſſe and truth, as it is ſayde in Ieremie. To bee ſhort, the ſeruice of God ought to bee grounded vpon the ſinglehartedneſſe wherof the Scripture ſpeaketh ſo oft, in ſaying, Thou ſhalt bee ſounde before mee. And not without cauſe did God giue that rule to Abraham, but he gaue it to the ende it ſhould bee generall to all the faythfull: and the often repeating of it, is to ſhew that when God mindeth to ſhoale out his owne children by ſome certaine marke from the hypocrites: alwayes he ſetteth downe the ſayde ſoundhartedneſſe. Therefore let vs marke well, that foraſmuche as God is the truth, hee will bee ſerued in ſpirite and truth. Now ſeeing that Gods ſeruice is ſpirituall, all [...]eyning and vntruth muſt bee farre from vs: otherwiſe, althoughe our workes pleaſe men, and be neuer ſo much commended of the worlde, they bee no better than dung and vanitie: and God will reiect all that wee haue, if wee haue not firſt indeuered to put our harte in order. True it is that the Papiſtes take holde of this text too proue their Freewill: and it ſeemeth too them that they haue a fayre colour to ſay, ſith men are exhorted to order their hartes aright, therefore it is in their abilitie and power ſo too do. But it is to fonde and tryfling a reaſon to meaſure mens power and abilitie by the things that are commaunded them. For when God ſheweth vs what wee haue to doo, he reſpecteth not what wee are able too do, or what is in vs: but he reſpecteth what we bee bound vnto and what is our dutie. VVhen he willeth vs too loue him with all our hart, with all our ſtrength, and with all our power: is it bicauſe he findeth any man liuing that is able to yeelde his whole hart to the ſayde loue? VVe ſee the flat contrarie. For our nature is fully bent agaynſt God. So then if God ment too require nothing at our handes but that which we were able to performe: hee ſhoulde let vs go ſtreight too deſtruction. But let vs not thinke that God lozeth his right bicauſe wee haue not wherewith too pay him. For put the cace a man were in dette, were it reaſon that his creditours ſhoulde loze their right bicauſe he is falne in pouertie by waſting of his goodes in riot and exceſſe? True it is that they ſhall not be able to recouer it at his hande: yet doth the dette remayne alwayes vpon his head. Seeing the cace is ſuch, doo wee thinke that God will be disfeated of his duetie bicauſe men bee altogither lewde and frowarde, or bicauſe the Diuell holdeth them in bondage, and they be giuen ouer to all miſcheef and wickedneſſe? Then muſt we not conclude that men are able to diſpoſe of their owne harts and of themſelues [Page] at their pleaſure through their owne motiō, bycauſe God commaundeth them ſo to do. Hee doth but onely ſhewe that we be bounde too do ſo, and that all that euer we be able too attempt ſhall not be eſteemed nor receyued at Gods hande vntill ſuch tyme as wee haue the ſayd pureneſſe of hart whereof mention is made in thys place. But nowe let euery man examine hymſelfe, and we ſhall fynd our ſelues to haue harts of ſtone, ſo as there is nothyng in them but hardneſſe, nother reigneth there any thyng in them but naughtineſſe, and ſuche a continuall ſtubborneſſe 10 as can by no meanes be bowed to obey God. Sith the cace ſtandeth ſo, God muſte be fayne to put too hys hande, as he hath alſo promiſed to doo. For he ſayeth hee will giue vs fleſhly hartes that ſhall be ſoft and plyable, ſo as wee may ſerue him. He ſayeth he will ingraue his law after ſuch a ſorte in our hartes and in our bowels, as wee ſhall giue our ſelues to that which he alloweth, ſo as there ſhall be one conformitie and agreement beweene all our deſires and affections, and betweene the rightuouſneſſe that is conteyned in the lawe. That (ſay I) is the peculiar 20 worke of God: & therfore it behoueth him to diſpoſe vs to the ſeruing of him, bycauſe we are vnfit for it one oure behalfe, drawing altogither backe from it, and hauing not aught in our luſtes but contrarietie to all goodneſſe. Lo how it belongeth to God to apply vs vnto himſelfe, and to make vs fitte and able to ſerue him, ſeeing we haue not any abilitie nor meane in our ſelues to do it. Now after he hath thus ſpoken of the pureneſſe and rightfull meening of the hart, hee ſayeth that wee muste ſtretch out our handes vntoo God. Thys importeth very muche. For vnder 30 one particular, Zophar ment to comprehende in effecte the cheefe poynt of Gods ſeruice, and of the firſt table of the Lawe. For what els is prayer than a recorde of the faith that wee haue to Godward? For by calling vppon God without hypocriſie, we witneſſe openly that all our welfare lyeth in hym, and that he is the onely partie too whome we ought to flee for ſuccoure: and (to be ſhorte) by calling vpon God wee yeelde hym the glory that belongeth vnto hym, and whych he reſerueth to hymſelfe. And ſo let vs marke, that vnder thys one particular point 40 of calling vpon God, Zophar ment to comprehende the whole contents of the fyrſte table: whych are, that God telleth vs that he only muſt be worſhipped of vs, and cā not abide to haue any copartener, and that we muſt not abuſe his name, nor vnhalowe it: but that wee muſt render hym the honour which he is worthy of, and followe the order which he hath appointed in hys Church. Then if all thyngs bee throughly conſidered, it is certayn that by calling vpon God we proteſt that we haue none other Gods but him alone, and that we renounce all Idolatrie 50 and ſuperſtition, ſhewing that our truſt is ſettled vppon hym alone, and declaring that all ryghtuouſneſſe, power, and life are all wholly in our God, that he is the fountain where out of it behoueth vs to drawe, and that wee bee ſo greatly bounde and indetted vnto him, as it is impoſsible for vs to diſcharge our ſelues towardes hym. Beholde after what ſort hys name ſhall be honored? Agayne, the yeelding of our ſelues ouer to him and to his prouidence in our prayers, is the very meane to obſerue the ſpirituall Sabboth or reſt. Beſides thys, prayer importeth a confeſſion 60 of our fayth. Alſo we not only deſire God to vouchſafe to ſuccour vs: but alſo we yeeld him thankes for the benefites that we haue receyued at hys hand. And ſo wee ſee, that vnder our calling vpō our God, is cōprehended whatſoeuer perteyneth to his honour. But heereby we ſee that in Poperie, the ſeruice of God hath not onely bene peruerted and marred: but alſo as good as vtterly aboliſhed. True it is that men will eaſily ſay that they ought to pray vnto God: but after what maner? Before we come thyther (ſay the Papiſtes) we muſt runne and trotte from Sainct to Sainct: the virgin Marie muſt be the mother of mercie and the treaſurie of ſaluation: euery Sainct muſte haue his office, & thither muſt men haue their recourſe, there muſt they repoſe their truſt. God muſte haue but a little ſprinkling, in ſomuch as he ſhall hardly be knowne in ſo great a number. And wee muſt not in any wiſe begin at him, for they beare themſelues in hand that if they go not firſt to the Heeſaincts and Sheeſaincts: God ſhaketh thē off. Of Ieſus Chriſt there is no ſpeaking, nor of ſeeking vnto him as too the mediator, that hee ſhoulde make our way too God his father: of all thys geere they haue no skill what it meeneth. Seeing then that the principall poynt which perteineth to Gods honor, is not obſerued there: let vs aſſure our ſelues that it is euē ſo with all the reſt that are inferiour. And therefore let vs thanke our good God for drawing vs out of theſe horrible dungeons, and for ſhewing vs that it is he to whome we muſt hold our ſelues, & whom we muſt call vpō as our father, that we take heede to keepe the way wherby he ſheweth vs to come vnto him, namely by aſſuring our ſelues that hys ſeate is not terrible vnto vs to make vs ſhunne it, but rather amiable for vs to come vnto, in aſmuch as our lord Ieſus Chriſt reacheth vs his hand: and that his office is to make interceſsion for vs: and that God alſo hath opened vs the gate, deſiring nothing of vs from day to day, but that we ſhould come vnto him. Lette vs (I ſay) acknowledge, that the ſame is an ineſtimable benefite vnto vs: & therwithall let vs haue pitie vpon theſe blynde wretches whyche go aſtray after that manner, in ſomuch that if it come to the poynt of calling vpon God, they wote not at which end to begin. And verely hereby it appereth, that their ſtate is moſt miſerable. For wherein lieth al the welfare of men? wherein is al their happineſſe, but in that (as I haue ſayde) they haue theyr recourſe vnto God, according as it is ſayd, that whoſoeuer calleth vpō the name of the Lord ſhal be ſafe? But the cace ſtandeth ſo with the wretched Papiſtes, as they wote not what the calling vpō God is. Therefore it muſt be concluded, that they muſte needes be bereft of al hope of ſaluation, and baniſhed out of Gods kingdome, ſeing they know not what it is to call vpon God. And it appeereth: for they come not to it but with doubting & trembling: and therewithall they haue a thouſand windlaſſes before they come at God, bycauſe they haue not Ieſus Chriſt to their guide and foreleader. So then let vs marke wel this ſtreyne wherein mention is made of ſtretching out our handes vnto God. VVhy ſo? For in aſmuch as we cannot ſtye vp into heauē by reaſon of our infirmities, it behoueth vs to haue ſome ſigne that may ſerue to make outward proteſtatiō of the inwarde & ſecrete doing. Ye ſee our hartes cannot be ſeene▪ [of me] But if we pray vnfainedly, our hart lifteth it ſelfe vp aloft, & that is as much as if we came before God to lay foorth [Page] all that euer we haue within vs. This doing (I ſay) is inuiſible. Neuertheleſſe, by holding vp our hands vnto God, we declare that it is he to whom we haue all our refuge. Thus we ſee why Prayer is betokened by the ſigne of it, in the holy ſcripture: not that the ſame ſigne is the whole or the principall poynt of prayer. For the Hypocrites can skil wel ynough to ſtretch out both their hands & their armes too and it ſeemeth that all that euer is in thē were burning fire: & yet for al that there is nothing but falſhod in them, and they do but mocke with God. Therefore it 10 behoueth that this ſigne be true, & the ſcripture alſo preſuppoſeth it to be ſo. And here ye ſee alſo why it is ſayde, that our Heart muſt be diſpoſed. If Zophar had ſayde no more but ſtretch out thy handes vnto God, men myght haue alledged that God is contented when they come to him but with Ceremonies. But when as he ſayth, that afore all things, our heart muſt be ſound ſo as there be no wrything nor crokedueſſe in it: it is as much to ſay, as the ſame muſt be layd as a foūdacion whervpon to build. And hereby we ſee that the lifting vp of our hands vnto heauē 20 is nothing, vnles our hart go before it, ſo as the hāds may be a true recorde of that which is in the man, and of that which God himſelfe knoweth to be there. For as concerning the reſidue of our life: peraduenture men will regard vs, and we may haue ſome regard of thē. But verely that muſt not be for deſire of any prayſe: for if we deſire to be allowed of creatures, we receiue our wages, as ſayth our Lord Ieſus Chriſt. Yet notwithſtanding let men ſee vs in all the reſt of our life: but when we pray vnto God, euery man muſt retire & ſhrinke into himſelfe, that he may acknowledge,30 behold I am before God, behold I am at the throne of his maieſtie: and ſo of all the doings of our life prayer muſt he remoued furtheſt off from hypocriſie & vntruth. But in the mean while this is very ill put in vre. For let a man marke howe the hypocrites in the Papacie play mockeholiday with God: there ſhalbe ſtore of liplabour: and that is the thing wherein they bewraye themſelues moſt. Though there be hypocriſie in all their other things: yet is there moſt of al in the praiers of the Papiſts. And on our ſide, would God there were the like conſideratiō,40 as I haue ſpokē of: that is to ſay, that euery of vs retired into himſelf when he cōmeth to praying vnto God, & that we were (as it were) locked vp in that behalf, ſo as we had no reſpect at all of the world. Thē ſhould there be another maner of perfectneſſe in our prayers, than there is: & thoſe that haue no feare of god durſt not be ſo bold as to call vpon Gods name with full mouth as they doe. How? They call vpon him before men: to their ſeeming it is ynough if the world thinke they haue a good will to returne vnto God: and in the meane while God ſeeth no 50 ſparke of ſuch good will in them. Furthermore, although it behoue vs to be withdrawn [into our ſelues] when we pray vnto God: it is not ment that in the cōmon prayers we ſhould not ſtirre vp one another by our example. For then were it ſufficient that euery man prayed in his own chamber, or in his lodging. But God will haue vs to pray togither in cōmon, and as it were with one mouth, to the end there may be one ſolemne confeſsion of our faith, & euery man may be edified by his neighbor. Neuertheleſſe our open praying muſt be after ſuch a ſort, as we may be 60 withdrawne into our ſelues, and euery man haue his eye vpon God aboue, as if we were there before him. Thus muche then concerning theſe wordes, of lifting vp oure handes. And by and by after, Zophar commeth downe to the ſecond table of the Lawe and ſayth, That we must put away all iniquitie from our handes, and that it must not a Well in our houſes. It is a manner of ſpeaking rife ynough to ſay, VVe haue cleane handes: for by our hands we meddle & deale with the matters that are betwene vs & our neighbors And therefore he that robbeth his neyghbor, or doth him any violence or any anoyance, hathe foule hands: like as on the contrarie part it is ſaid, that the childrē of God do waſh their hands when they kepe equitie and vprightneſſe, ſo as they giue not thēſelues to miſdealing, but rather haue a regard to ſerue euery mans turne. And Zophars meening in this place is, that the man that wil be bliſſed of God, & proſper, muſt withhold his hand from all vnrightfulneſſe, or driue away al vnrightfulneſſe from his hand. Haue we then called vpon God? haue we proteſted that it is he only at whoſe handes we looke for ſaluation and all welfare? haue we glorified him as becō meth vs? Then there remaineth that we communicate with our neyghbors alſo without doing any man wrong, ſo as no mā may complaine that we haue put him to loſſe or hinderāce: and that we be cleere frō al violence & guile If we liue with our neighbours after this maner: behold, God will alſo draw neere vnto vs. Thus ye ſee howe we ſhall perceiue that he is readie to beſtow all good things vpon vs that we can deſire, and which are meete for our ſaluation. But foraſmuch as men do willingly beare with thēſelues, yea and that to excuſe ourſelues in euill doing, we ſeeke ſo many ſhifts and ſtarting holes as it is horrible to behold: it is ſayd that miſdealing muſt be chazed & baniſhed out of their tents: that is to ſay, men muſt not only do none euill directly, ſo as it might he caſt in his teeth to his ſhame: but alſo he muſte beware that none euill bee done vnder his ſhadow. As for exāple, if he be the maſter of a houſehold, let him hold his wife, his children, & his ſeruants in awe, & let him take good heede, that there be no wrong done to any man, by ouerthwart meanes, or by wycked dealings. Thus yee ſee why it is preciſely added, That miſdealing muſt not dwell in our tentes. And now haue wee in effect that which is ſayde here. But now remayneth that euery one of vs thinke better of it than we haue done. For this doctrine conſiſteth not in wordes, but muſt be put in vre by euery mā, and euery of vs muſt thinke vpon it throughly. There is nothing heere which ought not to be very cōmon and familiar to vs, and why then are we ſo farre off from it? Euen bycauſe the more parte of vs are contented to heare ſpeake of it, and yet notwithſtanding leaue the chief point of it. To the entent therefore that we may be touched the better & the more to the quick, let vs marke firſt that we muſt not go about the buſh with God, but keepe the right way that is ſhewed vs here. My ſaying of this, is to drawe vs out of all the ſuperſtitions & fond Apes toyes wherewith men beguile themſelues too too wilfully. For as for theſe general principles men can finde in their harts to confeſſe them welynough: namely, That it is good reaſon that God ſhould be honored and ſerued: and that without we do ſo, he will curſe vs and caſt vs away: and that it ought to be no wonder though he puniſh vs and conſume vs with aduerſities [Page] in this world. For ſeing that we worke ſpite againſt God, muſt not he needes ouerwhelme vs? Euery man (ſay I) will well confeſſe this. Agayne for the ſeconde poynt, it will not bee denyed but that God will haue pitie vpon vs when wee turne vnto him: and that if wee ſerue him as we ought to do, hee will not deale ſo hardely with vs but we ſhall finde him by experience to be both a father and Sauiour to vs. Men will well ynough ſay ſo. But when it commeth too the deede doing, it will bee well perceyued that there was nothing but hypocriſie in all theſe goodly 10 proteſtations, and that men were very farre of from God, ſo long as they thought to content him with their fonde fancies. Then let vs learne that the true turning whyche God alloweth, is not a tormenting of a mās ſelfe in vayne and ſuperfluous things: but a comming vnto him with a rightmeening ſoundneſſe. But let vs now looke vppon the lurkingholes of our hartes: I ſay let euery man examine what is in himſelfe: let vs not flatter our ſelues too make our ſelues beleeue that blacke is white: for we ſhall winne nothing by ſo doing. Seeyng then that we haue ſo 20 many ſtartingholes in our ſelues, wee haue good cauſe to fight againſt thē. For it is no eaſie matter to haue a cleere hart and ſuche a ſoundneſſe as God requireth. VVhen men haue indeuered themſelues thervnto all their tyme, it is much if they come to the middes of their iourney before they die. Yet neuertheleſſe we muſt trauell ſtill, and deſire God to ſtrengthen vs, that wee may compaſſe our intent by the power of his holy ſpirite. Marke that for a ſpeciall poynt. And for the bringing heereof to paſſe, let vs take heede that we bee angrie with our ſelues as oft as 30 we feele any hypocriſie or feynedneſſe in our ſelues. For if euery man looked neerely to himſelf, it is certayne that we ſhould ſigh a hundred times in a day, whereas now we be falne aſleepe, yea and will mightely and ſtoutly iuſtifie our ſelues. There are many that would fayne haue men to thinke that they ſeeke God with a pure and freeharted affection, and that they apply all their indeuer therevnto: and yet in the meane while if they ſearched themſelues throughly, they ſhould ſee that which the other men ſee. For it would be manifeſtly perceyued, that they be ful of 40 hypocriſie, and that there is not one drop of good zele in them. Seeing that the worlde findeth this in them, ought not they rather to finde it in themſelues, if they did not beguyle themſelues wilfully? So then, if euery of vs (as I ſayd) examine himſelfe as he ought to do: it is certaine wee ſhoulde not fall a ſleepe, but rather that wee ſhoulde be pricked and prouoked to proceede more and more in the right way. And let vs make ſpeede while God calleth vs to him, and giueth vs leaue & boldneſſe too ſtretch out our handes vnto him. And let vs not abuſe ſuche a benefite,50 which is ineſtimable. For if God preuented it not with his infinite goodneſſe, & gaue vs not way vnto him: which of vs durſt preace vnto him? And in very deede wee ſhould bee ſhaken of. For it were a Diueliſh malapertneſſe, if a man ſhould of his owne ſelfe & of his owne head preace vntoo God, and hauing no leaue of God. A man durſt not come neere a mortall Prince who is but a dead carkeſſe: and how ſhall we preace before the maieſtie of oure maker? Yea verely, conſidering that wee are his mortall enemies, and that wee cannot come thyther 60 but wee ſhall bring as much ſinne as can bee: hee muſte needes abhorre vs by reaſon thereof, and it ſpiteth hym to ſee vs, according alſo as hee renounceth and diſclaymeth vs to be his creatures in reſpect that we bee ſinners. Therefore he muſt be fayne to giue vs leaue, and to call vs, and to tell vs that wee ſhalbe welcome, and too open vs the gate: and it behoueth vs to know that it is needefull for vs to bee dealt with as I haue ſayde afore: that is to witte, that we flee to our God for refuge, aſſuring our ſelues that wee be deſtitute of all goodneſſe, and as needie and wretched as may bee: and furthermore that wee may well ſeeke heere and there for that which wee lacke, that we ſhall finde nothing but emptineſſe in oure ſelues, ſo as we ſhalbe famiſhed, & ſuch as weene to ſupply theyr want by ſeeking remedie at the handes of creatures, doo but feede themſelues with winde. Then let vs go to our God and ſeeke the meane to come to him: which is, that our Lord Ieſus Chriſt make interceſsion for vs, & cauſe vs to finde fauour there. For in our owne perſons God muſt needes hate vs, yea and of good right alſo holde vs accurſed. But we pleaſe him and he is fauorable to vs in that we come to him in the name of our Lord Ieſus. And if this thing were ſayde vnder the Lawe when the ſhadowes were yet ſo darke: ought wee not to bee muche more affectioned now adayes, ſeeing that the veyle of the Temple is rente aſunder? If thys preſent doctrine ſerued for the time of the Lawe, when the people abode in the porch of the Temple and ſtoode aloofe, and had the veyle alſo to hide all things from their ſight: how earneſtly ought we to practize it at this day? True it is that the high Prieſt bare the names of the children of Iſraell vpon his ſhoulders and vpon his breſt: but now, behold, Ieſus Chriſt hath rent aſunder the veyle of the Temple, and opened the way in ſuch wiſe as wee may ſhewe oure ſelues before God to looke him in the face. For the way is continually open by hys bloud (as the Apoſtle ſayeth) ſo as there be no buſſhes nor brambles to let vs, nother is the way ſo rough nor ſo ſhrubbie that wee ſhoulde bee faine to leape ouer many lettes. No no: but the way is now altogither playn and leuell, ſo be it that we go in by the bloud of our Lord Ieſus Chriſt. Thus muche concerning this poynt. Furthermore let vs marke well alſo, that to call vpon our God purely by ſhewing that wee make a true confeſsion of our faith, and yeelde him his due honour: we muſte alſo communicate with our neighbours by all maner of vpright dealing. For if our neighbours be made like vnto the image of God, and yet notwithſtanding we fleece one, and eate vp another, and euery man is giuen to himſelfe: I pray you do we not ſpitte at God as far as is poſsible for vs to do, when we worke any anoyance to thoſe that are ſhapen after his image? If our neybours bee members of Ieſus Chriſte, and wee offer them wrong & violence, ſo as we haue no eye but to our owne profit: is it not a renting of Ieſus Chriſtes body a peeces? And will he after that ſorte leade vs to God his father to make vs find fauour there? Lette vs marke then, that if we will haue acceſſe vnto our God, wee muſt liue with our neighbours in all vpright dealing. And heere is expreſſe mention made of the hands, to the end we ſhoulde knowe which is the meane whereby God proueth what maner of Chriſtianitie is in vs. For euery man wil inable himſelfe with his tung: there is none of vs al but he will [Page] be a good ſeruant of God, if wee may be beleeued vpon our woorde. But when it commeth to the deede doing, there a man ſhall ſee the cleane contrary. Hee that hath preached of Charitie, and ſpoken maruellous well of it, will ſhew that he is wholly giuen to himſelfe when it cō meth to the point that he muſt ioyne with his neighbors. As in good ſooth there are none ſo ſhameleſſe, but they will alwayes be ſpeaking of Charitie. They haue bene accuſtomed to haue ſo much charitie vſed towardes them: as they preach none other thing. But if a man aske them 10 that which they owe: he ſhal get none other reaſon of thē but charitie, charitie. And how? They make no remorſe to pil and poll other men of their goodes, and to do what they liſt, ſo as they be blameworthy both before God & man: & yet they are not aſhamed to preach charitie. Yea, but that ſhall be to pilfer other mens goodes. Therefore here is expreſſe mention made of the hands. For behold, the true trial whither we loue God to honour him as becōmeth vs, is by making it knowne that there is vprightneſſe and equitie in vs, and to be ſhort, that there is kindneſſe 20 in vs, ſo as wee liue after ſuch a ſort with our neighbours, as euery one of vs according to his ſtate & abilitie do imploy himſelfe to ſuccour thoſe that haue neede, to the intent that by this meanes the league & aliance that God hath ſet and cōſecrated among vs may be obſerued. Thus ye ſee what we haue to marke, in that it is ſaide we muſt caſt al iniquitie far from our hands. Is one a handycrafts man? well, let him do his buſineſſe faithfully and content himſelfe with an honeſt gaine of the worke of his hands. Let him that buyeth thinke thus with himſelf:30 I muſt haue another mans labour: ſeeing my brother trauels & takes payne for me, it is no reaſon that he ſhould loſe his tyme. Otherwiſe it is all one as if I ſhoulde go plucke the bread out of his mouth. For God hath ſet hys ſuſtenance in the labour of his hands. If I do him wrong, it is as much as if I ſucked the bloud out of him whome God hath cōmended vnto me, and whome I am bound to releeue. Yee ſee then how euery man ought to haue an eye to his eſtate: and I haue alleaged examples, to the end that euery one of vs ſhould lay it forth by peecemeale, & 40 that according as any of vs haue too deale with our neybours, we ſhould behaue our ſelues in ſuch wiſe, as wee might giue no man occaſion to complayne of vs: and furthermore alſo that euery man ſhould haue an eye to hys owne houſehold. For before God it is not ynough for a faithful man to forbeare euildoing directly himſelfe: but alſo he will haue al croked wayes to be farre from vs, and ſpecially that we haue a care to gouerne our houſes, that God may be honored both of the childrē, and of the huſband, and of the wife, and of the maſter, & of the mēſeruants,50 and of the mayd ſeruants. And would God that this were thought vpon better than it is: For where the heads of a houſe go aſtray and haue no feare of God nor religiō in them, there it is to be ſeene that al goeth to wrecke, and that the children alſo do no honour to their father & mother, for they become not better, but before they can haue any diſcretion, ye ſhall ſee them rooted in naughtineſſe: and the men and maydens ſhalbe full of corruptiō. True it is that mayſters and miſtreſſes can tel wel ynough how to finde fault when their ſeruants commit any lewd 60 prankes, or filche any thing from them, or ſerue them not as they would haue them: but in the meane while if God be offended a thouſand wayes, it makes no matter, that ſhal be let ſlip. So much the more therfore behoueth it vs to marke well that which I haue ſaide: namely that we muſt not thinke to content God by being carefull to ſerue him all onely in our owne perſones: but wee muſt alſo haue an eye to thoſe whome we haue charge of, that we keepe away euill in any wiſe, aſſuring our ſelues that if we conſent vntoo it, wee muſt bee wrapped in the ſame damnation that the wicked are. But if we be ſo diligent as to take heede to it: let vs not doubt but our God will regard vs with mercie, and be neere at hande to vs wyth all bliſsing and grace according as is promiſed heere. Verily we haue yet one poynt more to marke: which is, that Gods fauour will not ſhewe it ſelfe alwayes at the firſte brunt. The promiſes that are conteyned heere, are taken out of the Lawe, or at leaſtwiſe are of the ſame effect. For (as I haue tolde you) wee knowe not in what tyme this booke was written. But howſoeuer the cace ſtande, we ſee that the ſpirite of God ſpake to them. For ye ſee heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyſes, where our Lorde promiſeth to bliſſe thoſe that ſerue him, and to dwell among them, and to make them perceyue howe auayleable hys preſence is, that is to witte, that their life ſhall be happie by it. But lette vs beare in minde that which I haue touched: that is to wit, that God maketh vs not to feele hys fauour at the firſt puſh. Therefore whereas it is ſayd, that ſuch as walke in the feare of God ſhal be bliſſed, and hee will make them to proſper: it is not ment that God viſiteth not his ſeruants in ſuch wiſe as he ſeemeth to bee alienated quite from them, and that although they call vpō him they muſt be faine to linger in paine ſo as they wote not where they be, but that (to their ſeeming) God hath vtterly forſaken them. Then muſt we bee fayne to walke in this world through many afflictions, notwithſtanding that wee ſerue God. But heerewithall we haue a double comfort: which is, that on the one ſide it is certayne that although our hart tende vnto God, yet notwithſtanding foraſmuch as it is not with ſuch zele as it ought, nother do we ſerue him with ſuch affection as we be bound too do: therefore we muſt bee faine to ſuffer puniſhment and correction of our ſinnes: but yet by that meanes God maketh vs to conſider our owne wants, that wee mighte humble our ſelues, fall to amendment, and returne vnto him when we haue bin exerciſed after that ſort with the troubles that hee ſendeth. Lo heere one great comforte. The other is, that we bee made like vnto our Lord Ieſus Chriſte, that like as hee is entred into the kingdome of heauen by tribulation and death: euen ſo we that are hys members do now beare his markes in being troubled in this worlde, to the end that he may cauſe vs to come too the glory of his reſurrection. VVe ſee then that all oure aduerſities are turned to our welfare. And heerewithall we ought alſo to comfore our ſelues in this, that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs: and that although wee muſt be faine to endure many wants and miſeries, and that our ſtate ſeeme to bee the wretcheddeſt in the worlde, yet will not God ceaſſe to make vs feele continuallye that hee is neere vs and hathe not forſaken vs, but [Page] watcheth alwayes ouer vs, and will defende vs too the ende, if wee ſeeke it is at hande, and indeuoure to ſerue and honoure hym, ſo it be with a pure and right meening mynde, vtterly voyde of all hypocriſie, as I haue declared alreadie.

But let vs caſt our ſelues downe before our good God and father with acknowledgement of oure faultes, and ſinnes, praying him to bring vs backe vnto himſelfe, and that for as much as he ſeeth ſuch an vntowardneſſe in our nature, that all oure thoughtes and all our affections are 10 bent to euill: ſo as there is nothing in all oure intentes but vanitie and leaſing: it may pleaſe him to reforme vs in ſuch wiſe, as wee may become newe ceatures: and that wee knowing our ſelues to bee deſtitute of all goodneſſe, maye ſeeke in his fauoure for all that belongeth to oure ſaluation, yea and to our bodyly life: I ſay that wee maye ſeeke it in him, according as it is his office to giue bountifully vnto vs, ſpecially in the name of oure Lorde Ieſus Chriſt: and that being gouerned by his ſpirite, wee maye call vppon him as oure father, and therewithall bee ioyned and knitte togither in one true brotherly affection, ſo as wee maye declare thereby that wee bee his children, and that wee growe more and more in true vnion and charitie, vntill that beeing receyued into the heauenly heritage, wee maye enioy the true vnion whiche is begonne alreadie in vs. That it maye pleaſe him to graunt this grace, not onely to vs, but alſo to all people and nations of the earth, &c.

12

The .xlv. Sermon, which is the first vpon the twelfth Chapter.

IOb anſvvered and ſaide,

2 Yea, you are a people, and vviſedome ſhall die vvith you,

3 I haue vvit as vvell as you, and I am no vvhit inferiour to you: and vvho is he that knovveth not the things that you alledge?

4 I am aieſting ſtocke to my friendes, to him that calleth vpon God, and vvhome he heareth: the rightuous and perfect are skorned.

5 As a torch that is deſpiſed of a rich man, vvhoſe foote is at the point to ſlip from him.

6 The tents of robbers do proſper, and they that hold God in their hands do boldly prouoke him.

IT ſeemeth at the firſt bluſhe, that theſe two ſayings, (namely that ſuche as feare 30 God ſhall be bliſſed of him: and that the wicked ſhall be in proſperitie) are cleane contraries. And in deed, Iob in anſwering as wee haue heard, (that is too witte, that the deſpizers of God lyue oftentymes at their eaſe) gayneſayth that which was propounded heeretofore by Zophar. But Iobs anſwering contrarie to that which hath bin ſaid, is to ſhew that this doctrine, although it bee taken out of the lawe, is neuertheleſſe miſapplyed. Therefore it behoueth vs to conſider well howe it is too 40 be vnderſtoode. VVhereas God declareth and auoucheth in his lawe, that hee will keepe the good vnder his protection, that hee will giue them their hearts deſire, that they ſhall want nothing, and that themſelues, their cattell, and all their goodes ſhall bee bliſſed: he meeneth not that the good ſhall neuer bee troubled. For where then were pacience? and how ſhould it be knowne that he riddeth hys ſeruants out of trouble? If all things ſhould fall out too our mynde, wee ſhould not know what it were to call vppon God and to deſire him to pitie vs, nother ſhould wee 50 feele his goodneſſe in reaching vs his hande. Then let vs marke well, that God hathe not promiſed the faythfull ſuche a proſperitie in this world as ſhould bee vtterly exempted from all the ordinarie troubles wherevnto it behoueth vs to bee ſubiecte: but all ſuch promiſes of God ſerue to do vs to vnderſtande, that commonly God will make them too proſper whiche walke in his feare. And this wee ſee. Howbeit by the waye wee haue theſe two poyntes too marke: that is too witte, that oure ſynnes make vs vnworthy that God ſhoulde bliſſe vs after all 60 ſortes and at all times. For there is no man but hee prouoketh God, no not euen the perfecteſt, in whome (too our ſeeming) there is no fault to be founde. For euen the rightuouſeſt doe finde themſelues blameworthy before God. And therefore if he chaſtize them, hee doth it iuſtly. Againe, it is not ſayd, that God doth alwayes meaſure the afflictions which hee ſendeth, by the ſinnes that wee haue committed. Hee hathe other reaſons why too viſite vs: namely hee will mortifie the euill that is in vs. For oftentimes God is faine to preuent the vices that lurke in vs. Although wee haue not as yet offended, yet do the God ſee well that wee will fall into ſome euill, and therefore he ſteppeth afore it to remedie it. Beſides this, hee intendeth to humble vs, that wee may not put our truſt in the world, nor be tied to the earth. Moreouer he meeneth to knowe whither wee will be obedient to him in aduerſitie as well as in proſperitie. Alſo he purpoſeth to know what our fayth is, and whither wee will flee to him for refuge. To be ſhorte, he will make vs to haue an eye to the kingdome of heauen, to the ende wee ſhould know that oure welfare is there. So then, if theſe two points be well conſidered: it will bee eaſie for vs to conclude, that God bliſſeth ſuche as keepe his commaundementes, and ſendeth them whatſoeuer hee knoweth to bee for their behoofe. Yea: but that is not after their appetite: it is after his own knowledge: hee is alwayes iudge of that. Furthermore if he ſcourge them, he doth it for ſome cauſe: and the ſame is no let but that they feele hys fauoure and goodneſſe continually, and haue whereof to reioyce in him. Thus ye ſee howe all the promiſes of this preſent life are to be taken: not that God bindeth himſelfe to handle vs all after one indifferent rate: but in effecte his meening is, to ſhewe that wee ſhall perceyue him to bee fauourable and neere at hand to ſuch as are his. Seeing then that it is ſaide [Page] in the lawe, that wee ſhall liue in peace and reſt if wee followe Gods lawe: what is the cauſe that men vexe vs and trouble vs, but for that we haue made warre againſt God? VVhen a mortall man aduaunceth himſelfe againſt hys creator, it is meete that hee alſo ſhould haue enemies to vexe him and anoy him. Are we then perſecuted by men? Let vs looke if we haue kept peace with God: let vs conſider that wee haue prouoked his diſpleaſure: and therefore let vs not maruell thoughe hee giue men leaue too vexe vs after that ſort on their ſide. And heere ye ſee why 10 it is ſayd in the lawe, that God will ſend warre vpon thoſe that haue in ſuch wiſe incountered his will. And furthermore, although no man purſue them nor do them harme: yet ceaſſe they not to carrie their hangman within them. For among other curſſes of the lawe, it is ſayd alſo (which is the foreſt curſe and that which ought to abaſh vs moſt) Thou ſhalt bee alwayes as it were agaſt, thou ſhalte haue thine eyes ſunken in thy heade, thy lyfe ſhall hang as it were vpon a thread: in the morning thou ſhalt ſay, howe ſhall I continue vntill night? and at night thou ſhalte ſay,20 who will warrant me to paſſe ouer this night? Thou ſhalt be in continuall fearefulneſſe (ſayth the Lorde.) Behold a rightfull puniſhment vpon ſuche as are not framed to the meekeneſſe of ſeruing God purely: namely that they are driuen to bee their owne tormenters. Let vs marke well then, howe it is not without cauſe that in the lawe this bliſsing is giuen vs, that we ſhall liue in peace and no man ſhall vexe vs, if we cleaue vnto God without gayneſaying. For God will holde the wicked ſhorte, ſo as they ſhall not bee able to hurt vs, thoughe they practize whatſoeuer 30 they can againſt vs. Let vs marke alſo by the way, that although we be aſſayled outwardly, and be as it were a pray: yet neuertheleſſe we muſt aſſure our ſelues, that God will defende vs. This ſayd promiſe is not deceitfull, howe be it that nowe and then God will not ſticke to ſuffer the wicked to ſpurre vs and too gall vs, euen too trie our conſtancie: alſo he will not ſticke to ſuffer vs to bee tempted in our minds, ſo as we ſhall be in ſome doubt and diſtruſt. And why? To the ende we ſhould call vpon him, and praye him to ſtrengthen vs. Then ſhall all this come 40 to paſſe. But yet in the meane tyme, the faythfull ſhall feele that God will not caſt them vppe in the middes of their troubles, but that he will be at hand with them. And the faythleſſe ſhall be vtterly diſmayde, ſo as in the ende they ſhall feele, that God hathe forſaken them as they deſerue. As much is to bee ſayde of all the reſidue of the bliſsings of the lawe. To be ſhort, as oft as we be troubled let vs haue an eye to the faultes, and humble our ſelues before God, aſſuring our ſelues that the chaſtizementes which he ſendeth are rightfull. Are we deſirous that hee 50 ſhoulde aſſuage our ſorrowes? Let vs runne vnto him, and let vs ceaſſe from miſdoing. Notwithſtanding, (as I haue ſayd alreadie) we muſt not therfore imagin that God holdeth one ordinarie meaſure of puniſhing offenders [after the rate of their deſerte.] VVe ſee how he chaſtizeth men in this worlde, ſome more and ſome leſſe, yea and hee reſerueth many puniſhmentes to the laſte daye. Therefore wee muſte not pronounce ſuche a definitiue ſentence in generall, as Zophar hathe doone. And that is the cauſe why Iob ſpeaketh againſt him: yea (ſaythe hee)60 you are a people. Some haue expounded this ſentence as though Iob had meante that they which had ſpoken, had brought nothing but ſuche ſtuffe as was knowne too all men, yea euen to the verie idiots. But it is cleane contrarie. For his meening is to ſay, It ſeemeth that you are the whole world, it ſeemeth that wiſdome ſhall dye with you. And thinke ye that I haue no witte? Eſteeme yee me to be your vnderling? The things that yee alledge are too well knowne. Therefore muſt I bee fayne to bee deſpiſed of them that call vpon God and are heard of him: that is to ſay, of ſuch as God ſeemeth to fauoure, and therefore agreeth to all that they wiſhe. I muſte bee fayne to bee a mockingſtocke to ſuch folke, I muſt bee fayne to bee as a torch that waſteth, which is deſpized of you that are rych. To be ſhort, they that hold God in their hand (ſayth hee) doe boldly ſpite him and prouoke him. And all this whyle the tentes of the wicked and of the vnthriftes do proſper. Heereby Iob ſheweth howe it is a great follie to affyrme generally and without exception, that God dothe in thys preſent life puniſhe all ſuche as haue offended him, and that as ſoone as a man hath doone amiſſe, God redreſſeth it by and by, and hath his hande vp to take ſuche vengeance as the partie hathe deſerued. VVee ſee the cleane contrarie. This (as I ſayd afore) ſeemeth to be repugnant to the doctrine of the lawe, where it is ſayd, that God will curſe all the tranſgreſſers of his commaundementes, and that hee will ſhewe his fauoure and goodneſſe towardes thoſe that keepe them. Men ſee that the hauockmakers are as it were fauoured at his hande: and men ſee that the good are deſpiſed and diſquieted. VVhat is meante by that? Did Godieſt when he promiſeth to bliſſe the faithfull, and pronounced ſuche a curſe vpon the deſpiſers of his word? No: But I haue alreadie loozened this knot, by ſhewing that God executeth not his iudgementes all after one rate in this world. And why? VVee muſt alwayes beare in mynde what hath bene ſayd heretofore: that is to witte, that if God ſhould puniſhe thoſe that haue doone amiſſe, like for like (as they ſaye,) ſo as if the faulte were great, the puniſhment ſhould bee anſwerable to it, and if the fault were light, the chaſtizement ſhould be ſuddeine vpon them: and that the good ſhould be dealt with after their hearts deſire: whereto ſhould the comming of oure Lorde Ieſus Chriſt ſerue, and the reſurrection which wee waite for? There ſhould be no more hope: we would conclude, beholde, God ſheweth himſelfe to bee the iudge of the world: and let him doe well that liſteth, if hee will receiue well at Gods hande: there would be no more anye heauenly life: we ſhould haue our heauen heere. So then wee ſee that God ſhould prouide yll for oure welfare, if he ſhould make the puniſhmentes like to the offences of all them that do amiſſe. And therefore it is requiſite that diuerſe yea and the moſt part of puniſhmentes ſhould be reſerued. VVhen God puniſheth the wicked, well, it is to make vs walke in feare and warineſſe: and alſo it ſheweth vs that we can not eſcape his hande. For he iudgeth without reſpect of perſons. Then muſt we conclude, that all the faultes which are committed at this day, and which abyde vnpuniſhed as in reſpecte of thys preſente lyfe, ſhall come to accounte at the ende, that is to witte, when the great aſſyſes are hild. Lo how Iob ſpeaketh not againſt the doctrine of the lawe, but againſte the falſe expoſition that is giuen by Zophar, who woulde that God ſhoulde [Page] preſently make ſuche execution of his iudgementes as hee ſhoulde leaue no faulte vnfounde oute, nor wee neede too wayte for anye further dooyng. But it falleth not oute ſo, as hathe bene ſhewed afore. Heereby wee bee taught too praye God too giue vs the ſpirite of wiſedome, that we may apply well to oure owne vſe the doctrine that is true and good, ſo as we may haue skill to take profite by it. For heere we ſee a doctrine that is verie profitable for our edifying, when God ſheweth vs that if we ſerue him, we ſhall not looſe our laboure, but hee will 10 mainteine vs continually, and make vs to perceyue it all our life throughout. For what a thing were it if we ſhould thinke that God regardeth vs not? Or that all the ſeruice that we do him, ſlippeth away without any regarde had to it on his part? Therefore wee muſt come to that whiche Eſay ſayth. Bee yee contented, for the rightuous ſhall receiue his hyre. Otherwiſe it would betyde vs as Dauid confeſſeth that it happened vnto him, namely that hee was as good as ſlidden awaye, that his foote was ſlipped, and that he was at the poynt to fall as if he had bene vpon 20 yee, at ſuche time as hee thought that his waſhing of hys handes in innocencie and his ſeruing of God, had bene in vaine. Then muſt wee vnderſtande that God watcheth ouer all the worlde, and that hee knoweth who they bee which ſeeke to ſerue and honoure him: and alſo that hee hath his eyes vpon the wicked, as it is ſayd in the Pſalme: ſo that in the ende he muſt needes ſhewe, that he can not beare ſo great a contempt of his grace. But in the meane ſeaſon let vs tarrie Gods leyſure till hee ſende his iudgementes in due time. For it is not for vs to haſten them:30 It were a great doltiſhneſſe if we would haue God to puniſh the faultes of ſuch as prouoke his wrath, preſently as ſone as the toy taketh vs the in head. Yea verely: but he will delay it till another time. Is it not in him? Is it for vs to abridge him of his libertie? Behold why I ſayd that we haue neede to praye God to giue vs the ſpirite of wiſedome, to the ende we may not take the ſayde texte of the lawe after our owne imagination, but that wee maye bee good expounders of it, ſo as wee doe not as Zophar doth heere, who concludeth, that all ſuche as ſerue God muſte 40 be rewarded out of hand, and that this prenſent lyfe muſt be as a Paradiſe to thē, and that God muſt bee fauourable to them that all the world may ſee it, and that he ſhewe it in verie deede. He doth not ſo, ſaith Iob. VVhy ſo? For ye ſee that the wicked are in proſperitie, and prouoke God ſo much the more boldly. Sith the cace ſtandeth ſo: experience ſheweth vs that God will not execute his iudgementes out of hande, but holdeth them in couert and in ſuſpence, vntill the houre that hee thinketh good. In the meane whyle, the good and the chyldren of God, euen 50 they that haue walked before him with a ſingle meaning heart, may be ſcourged extremely. Yet muſt not that bee imputed to their ſinnes, as though they were the furtheſt out of ſquare of all men, ſo as it ſhould be ſayde. Suche a man is puniſhed rigorouſly and therefore it muſt be concluded that hee is a heynous offender, and that God as it were abhorreth him. It is not ſo: but God knowes wherfore he ſcourgeth the good, hee hath diuerſe reaſons too do it, and it is not for vs to giue ſentence of it. It is not for vs to ſaye, That man hathe ſinned more greeuouſly 60 than others, ſeeing that God vſeth ſuche roughneſſe towards him. Thus yee ſee howe we muſt reſtrayne the promiſes and threatnings of the lawe, to Gods prouidence, and to the curſſe thereof, ſuche as wee ſee it to bee daily. The threatnings of God are true when hee ſayth, that he will curſſe the tranſgreſſers. Yea, but hee executeth it not at the firſt day. God muſt do his workes as it pleaſeth him ſelfe, in ſuch proportion and meaſure as hee knowes too be conuenient. God promiſeth to bliſſe thoſe that ſerue him and walke according to his will: yea, but yet for all that, hee will haue authoritie to afflicte them. And why? Euen for their welfare and for their ſaluation. Hee ceaſſeth not to bee alwayes neere at hande with them, and to heare them at their neede, and to make them perceyue how profitable their afflictions are to them: and yet for a time they be as it were plunged ouer head and eares, and they bee toſſed too and fro, ſo as they wote not where to become. And why? It is good for them to bee meekened to their welfare. Lo howe God is ſoothfaſt in his promiſes and in his threatnings, and yet gouerneth the worlde in ſuche wiſe by his prouidence, as it ſeemeth that the godly haue loſt their laboure in ſeruing him, and that the wicked haue the bridle layd looſe in their necke to skoffe at God, as if they were ſcaped out of his hande. So will it ſeeme to vs if we iudge by that which wee ſee preſently, and according as wee meaſure thinges by oure owne witte. Then let vs humble our ſelues and ſay, VVell, God is iudge of the world: howbeit that appeereth not at the firſt blow: therefore howe cloſe ſoeuer he keepe himſelf, yet neuertheleſſe wee muſte haue the fayth and hope in vs to conclude, that the thing whiche is vnknowne to vs as now, ſhalbe ſhewed vs in the end. But now let vs come to Iobs words as they be ſet downe heere. You bee a people, and wiſedome ſhall dye with you. Heereby hee meant to repreſſe the fooliſh haughtineſſe and preſumption of them that haue ſpoken. For otherwiſe there is no dealing with ſuch as are ſo puffed vp with vayne truſte of theyr owne skill: men muſt needes ſhew them their follie. True it is that oftentimes men ſhall nothing auayle by ſo dooing. For hee that is throughly ſotted in his owne fonde ouerweening, what ſo euer a man tell him, will neuertheleſſe bee wedded too his owne opinion, and take himſelfe too be that which he is not. Yet notwithſtanding when wee are too incounter againſt ſuche as miſwreſt God truth, wee muſt not ſticke to ſhewe them their follie and ignorance. Verely it may not bee done as though men would ſhewe whither of them are ſharpwitted or of better skill. For beholde, ſo doe they that haue nothing but ambition and vaineglorie in them. Euery of them would faine make a great ſhew. Hee that beginneth would faine amaze men with his talke, and he that anſwereth would alſo aduaunce himſelfe: very well, yee ſee a battell of fooles. But wee muſt not deale after that ſort. Therefore if wee incounter them that corrupte Gods truth and wreſt it vnto vntruth, and that we come to ſhewe them their ignoraunce: VVee muſt not doe it to ſeeme better learned or skilfuller, nor to purchaze our ſelues the more eſtimation: but wee muſte content ourſelues to haue made waye for the truth, that it may be receyued, and that men be no longer wedded to ſuche as bee in reputation, to the ouerthrowe of that which was well builded. As how? At this day a man ſhall ſee many poore ſillie folke hilde ſtill in their ſuperſtitions [Page] bycauſe they ſay, what? So many great learned men haue hild the doctrine that is followed nowe adays, and ſtand ſtill in the ſame to this houre: and will they be beguiled? Beholde at what poynt many poore weakiings are, bycauſe they before poſſeſſed with this imagination, that it is not poſsible for the Prelates of the Church, the learned men, and the great perſonages, to be ouerſeene. Nowe if we will teach ſuch folke, to make them come to the knowledge of God: it is requiſite that they learne to knowe the beaſtlineſſe and ignorance of thoſe whome 10 they haue eſteemed ſo highly before: and that they which lift vp them ſelues againſte God (as theſe ſuperſtitious hipocrites doe whiche mainteyne the abhominations of the papacie at this day) ſhould be conuicted of their beaſtlineſſe. For how malapart ſo euer they be, yet are they ſo doltiſh, that euen the little babes may perceiue their gewgawes when they be told of them: and they are in a rage when men do ſo. True it is that they haue skill ynough: but they are loth that Gods truth ſhould by any meanes come neere the ſimple ſort, and ſuch as are alreadie ſnarled 20 in the ſaide falſe opinion that I ſpake of. Yee ſee then in what wiſe Iob rebuketh heere the euill expounders of Gods lawe, and ſuch as had wreſted it to a ſtraunge meening. For he telleth them that (as great clearkes as they would faine ſeeme to be) they had not alledged any thing at all to the purpoſe, nor any thing that ought not to bee knowne of all men. Finally hee mocketh them, ſaying, You bee a whole people, wiſedome ſhall dye wyth you. VVhen as Iob ſayth, I am not inferioure to you, I haue hearte or witte as well as you: he meeneth not to magnifie hymſelfe 30 thereby after the maner that I haue tolde you that it were a fonde vaingloriouſneſſe if euery man ſhoulde on his owne ſide bee deſirous to ſhewe him ſelfe more cunning and ſharpwitted than others, [as if hee ſhould ſaye] VVhat I pray you: who is he? verely there will be much bickering among men: but yet Gods truth ſhall continue ſtill. Iob meeneth no more heere, but to ſhewe that God hath giuen him the grace to know and diſcerne the truthe better than they that are ſo full of ouerweening. And ſo yee ſee in what wiſe it may bee lawefull for vs to 40 boaſte ourſelues. Not to the ende that men ſhould clap their handes at vs as at great learned men, and at men of great witte and knowledge. Awaye with all theſe fonde toyes: for it is vnpoſsible for vs to ſettle our minds to the ſeruing of God, excepte wee forget all that euer concerneth our ſelues. So long as we haue an eye to our ſelues, and couet to be had in eſtimation: it is certaine that oure Lorde will ſuffer vs to fall into many ouerſightes, and to become a laughingſtocke to oure vtter ſhame. For heere ye ſee alſo the hire of all ſuche as couet to bee had in eſtimation.50 And it is good reaſon that it ſhould bee ſo, ſeeing that Gods truth is thereby as it were layde flat vpon the ground, and in the meane whyle men haue no regard but to their owne honoure. VVhat is to be done then? VVe muſt forget our own ſelues: but yet ſo as therewithall we aduaunce Gods gracious giftes, namely to the ende that when we haue a good cace, the ſame may be mainteined, and that the things which we ſhall alledge may be receyued with authoritie. If a man bee taken for an idiot, and haue nother skill not witte, what will become of it? Nothing 60 that he ſpeaketh will be receiued, we will diſdayne him. Then if a man intende to fare the better by aughte that is ſpoken: he muſt thinke thus with himſelfe: well, God hathe giuen ſome grace to this man, and the ſame grace is not to be deſpiſed: for we ſhould do wrong vnto God, bycauſe it proceedeth of the holie Ghoſt. Sith it is ſo, let vs beware that wee lifte not vp our ſelues againſte God. Thus ye ſee howe that the cauſe why we do humbly receiue good doctrine, is to know that the man which teacheth vs hath bene taught of God before. Lo to what intent Iob declareth that hee had witte, and was no whit inferioure to thoſe that did ſet ſo great price and eſtimation on them ſelues. To bee ſhorte, let vs learne to aduaunce the gracious giftes that God hathe put into vs. Yea verelie, not to exalt ourſelues by them: but to the intent that the thing that we haue receiued may profite and bring forth fruite. Thus much concerning the perſon of Iob. And heerewithall alſo the faithfull are warned, that when they ſee a man hath receyued excellent gifts of the holie Ghoſt, ſo as he is able to aduaunce Gods honoure, and to edifye his Church: they muſt giue eare to him, and he muſt bee receyued with all reuerence in that which hee ſhall ſaye. VVhyſo? For otherwiſe it were a diſpiſing of God. Now let vs come to that which Iob ſaith: I am (ſaith he) as it were a despiſer of my frundes. True it is, that as the words lie, he ſaith he is as it were deſpized of his frinds & forſaken of him: but in very deed, he ſpeaketh of himſelf in the third perſon. Afterward he likeneth himſelfe to a torch or a linke that waſteth and is ſhunned. VVhat can a man looke for in a torch when it commeth to the ende? For the waxe droppeth down, and men drawe backe from it that it ray them not, and if any of it light vpon them it is ynough to marre their garment. Therefore when a linke or a torch hath lighted men for a time, and ſerued men as long as it can: they caſt it away, euery man ſhunnes it, and there is nothing more in it but ſtinch. This is it that Iob meaneth in ſaying that the cace ſtoode euen ſo with himſelfe. Yee ſee that I am readie to fall (ſayth hee) and therfore yee deſpize me. Hee ſheweth the reaſon of this ſimilitude, ſaying: bycauſe yee ſee I am as it were at the brim of my graue. That is the cauſe why I am forſaken of you. And hee ſayth alſo that the rich men doe mocke him that is afflicted. And why? They call vpon God (ſaith he) and hee heareth them. Iob meaneth not heereby that the wicked wayte for their welfare at Gods hand, or that they ſeeke it in him: but he meaneth that they haue the world at will ſo as it ſeemeth that they haue God in their hands and that they carie him in their ſleeue (as men ſay) according as wee ſhall ſee that hee addeth afterwarde. True it is that ſome expounde this ſentence to bee meant of the Idolaters which make God to come to their handes: but that is a fooliſh and vnreaſonable expoſition. For Iob loked no further than to the proſperitie which the wicked haue. For al welfare cōmeth of God, and the wicked haue more abundance of it than other mē: and doth it not ſeem then that God is as it were in league with thē, and that he ſotheth thē, & yeldeth himſelf to their luſt? A man might properly ſay that God flattereth them when they liue ſo in reſte, and proſper in ſuche wiſe as they haue ſhortely whatſoeuer they deſire. Iob then ſayth, that thoſe mē prouoke God ſo much the more boldly, and yet in the mean while their houſes are happie. VVhereby hee ment to betoken [Page] that which I haue told you afore, that is to witte, that Zophar did him wrong in ſaying that he was a great ſinner. VVherefore? For (ſayth hee) the contrary is to bee ſeene. Now let vs come to that which he ſayth concerning their contempt. I am deſpiſed (ſayth he) as a linke or a teach that is waſted. Heere in the perſon of Iob wee be taughte that our Lord giueth the world leaue to skorne vs, and ſuffereth our ſtate to be ſo miſerable as it ſeemeth that we be vtterly forlorne: and therefore behoueth it vs to be pacient. VVhy ſo? VVe ſee what befell vnto Iob: and 10 would we be more deere than he? Seeing then that ſo excellent a ſeruant of God was ſo giuen vp that men mocked him and tooke him to be a caſtaway: let vs not be aſtoniſhed nor murmure againſt God if hee ſuffer vs too come to the ſame poynt: nother let vs thinke him ouercruell for handling vs ſo: but let vs conſider howe it is good for vs to be meekened after that ſort: let it waken vs: & let vs learne that our hope muſt not be rooted here beneath, but faſtned with ſure ankerhold in heauē, as the Apoſtle ſaith. Is it not a great leſſon whē the mockages of 20 the world are ordeyned to our ſaluation? True it is that ſuch laughters ſhall in the end be [...]long in the faces of the wicked that as now dofling them at vs: but in the meane ſeaſon they be profitable for vs, in that (as I ſayde) they make vs to regard God and to know that our hope lieth and conſiſteth wholly in him. Thus ye ſee what we haue to remember when it is ſayde, I am laughed to skorne of thoſe that haue bin my friends. Verely it is the greeuouſeſt temptation that can be, when they that haue loued vs heretofore, do as it wer abhorre vs: it is hard to digeſt.30 But ſeeing that it beſell vnto Iob, let vs follow his ſteps, and ſtoupe when God liſteth to abace vs after that ſorte. Hee ſayth expreſſely that his foote ſlid: meening that ſo long as he was able to ſtand, he had bin as a torch or link. For it will do a man eaſe too haue a burning torche, and the light of it will do him ſeruice: yea ſo long as it is whole and able too laſt. But if it bee once waſted, a man wyll caſt it away intoo the canell: for he that beareth it muſt needes burne his handes, and there remayneth nothing but a little glimcing darke ſmoke. So then, Iobs intent 40 is to ſhewe, that during the time that God hild hym vp hee was honored and eſteemed: but nowe that hee is falne, hee is as it were caſt away. Heereby we be warned, that ſometimes we may be as it were foreſpent, ſo as men ſhall ſee no more light in vs, there ſhall be nothiug lefte but a little ſmoke, it will ſeeme that we ſhall fall in peeces, there ſhall be no whole peece left in vs, and we ſhall come too the laſt caſt: but let vs take it paciently, foraſmuch as Iob came to the ſame point before vs. And ſeeing that he hath ſhewed vs the path, let vs follow hym,50 and pray God to ſtrengthen vs in ſuch wiſe as wee may not vtterly decay. Touching this ſaying, That the deſpiſers of God do call vpon him and he heareth them: as I haue told you already, it is referred to the common perceuerance of men. For it ſeemeth that the wicked are at a couenant with God, to obteyne whatſoeuer they liſt at his hand. True it is that the verieſt hipocrits and the looceſt liuers do in deede cal vpon God: howbeit, that is but in way of mockerie, [as to ſay,] O that God would giue me ſuch a thing. VVhen a wicked man is deſirous to rob 60 another mā of his goodes, [he prayes in his hart,] O that God would giue me ſuch a mans goodes. This is not a praying vnto god: but a diſguiſing of him, and a ſtayning of his maieſtie. To be ſhort, men are ſtarke mad whē they be not aſhamed to mocke God after that ſort, by wrapping him in their ſinnes. They be curſed kayti [...]es, and yet as farre out of ſquare as their deſires be, they wold fayne haue God intermedle him ſelfe with them. Then is there no right calling vpon Gods name among the wicked, nother is there any true prayer. Thus ye ſee how it is to bee taken when Iob ſayth heere, that foraſmuch as the wicked deſire what they liſt, and receiue it at Gods hand, it ſeemeth that God hearkneth too them: that is to ſay, it ſeemeth that he is willing to graunt them all theyr luſts. By the way let vs marke, that when the wicked deſire of God whatſoeuer their hearte wiſheth, yea euen without any reuerēce, or faith, or lawfull forme of prayer, but only by caſting it foorth at auenture as an inordinate deſire: it is to their greater damnation. VVherfore? For nature teacheth vs that we ought to reſort vnto God for that which we want. Verely the wicked neuer bethink themſelues aforehand to ſaye, God muſt be honored at our hande, hee holdeth all welfare and welth in his hand, he is the fountayne thereof, from thence muſt we draw, and therefore it is reaſon that we ſhould craue it of him with all lowlineſſe. The wicked can no skill of that. But yet doth God thruſt them forward with a blind motion, ſo as they be cōſtreyned to know how that God is he at whoſe hand wee muſt demaund that which wee want: according as we ſee how they ſay, I wold that God wold giue me ſuch a thing. Then haue they this knowledge ingrauen in their harts, which maketh thē ſo much the more guiltie before God for diſhonoring his holye name after that ſort, by mingling him with their outrageouſe deſires and horrible wiſhes. And heereby wee bee warned that when wee pray vnto God, wee muſt doo it with all reuerence, calling vpon him with this full beleefe rooted in our harts, that we be wretched, and that nothing can remedie our miſeries and calamities, except wee flee for refuge to the meere goodneſſe of our gracious GOD, and that it pleaſe him to giue vs of the goodes that he hath in his hād. By and by after, Iob ſayth That the tents of the wicked ſhall be in peace: verely (ſayth he) bycauſe they hold God and make him come into their handes: and yet euen thoſe ſame do prouoke him the more boldly. Behold whereof commeth the contemptuouſneſſe of the vnbeleeuers, and what is the cauſe that the wicked are not contented to vaunt themſelues as though God fauored them, but alſo proudely and cruelly trample all thoſe vnder their feete, which walke ſingly and vprightly, ſaying, what is he? and what is he? For it ſeemeth to thē that Gods exalting of them is to the end they ſhould deſpiſe others and ſhake them off. And heere ye ſee a temptation which is troubleſom and hard to ouercome. But ſo much the more ſtandeth it vs on hand to marke well this texte. Then let vs vnderſtande that it is no newe cace, that the wicked are now adayes aduaunced, and that they raunge abrode and triumph for a time. It hath always bin ſo but God ſuffereth it to their greater decay, and he ſuffereth it alſo to meeken vs. Then if the wicked happen to haue theyr full ſcope: let vs not loſe our courage for all that, but let vs ſerue our God ſtedfaſtly, and let vs glory in [Page] this hope that he hath giuen vs a laſting life, notwithſtanding that he ſuffer vs to be combered as now. For if wee bee not miſcaried when wee ſee God aduaunce naughtipacks and ſet them as it were aboue the cloudes: if we bee not ouerthrowne thereby, but continue alwayes ſure and ſtedfaſt in oure vocation: beholde that is a good warrant of our faith. And this is it alſo which I ſayd afore, namely that it is good and profitable that God ſhould trie vs after any ſort: and that when the ſame happeneth, wee ought not to thinke it ſtraunge, conſidering that it hath bin ſo 10 before Iobs time. Thoſe then that make God come intoo their hands, euen thoſe prouoke him moſt malapartly of all. This maner of ſpeech betokeneth not that God fauoreth or loueth the wicked. No certeſſe, but ſo do we iudge according to the fleſh, by cauſe we ſay, that God loueth al thoſe that haue proſperitie. Neuertheleſſe, all the proſperitie that the wicked haue in this world, is but to their deſtruction and ruine, bicauſe God is not on their ſide. Although they ſeeme to be fauoured at his hand, and to bee his deere derlings: yet in the end they ſhall perceiue that 20 all that euer they haue ſhal be turned to their deſtruction. But on our ſide, although God ſeeme to ſhrinke from vs, and make no countenance to help vs, but ſeemeth to bee ſeparated from vs: yet let vs learne, I ſay let vs learne too humble ourſelues vnder his mightie hand, to ſubmit our ſelues to his good will, and too follow his word, waiting till he ſhew by effect, that he was always neere at hand to vs. And in the meane while let our faith continue alwayes in true ſtedfaſtneſſe. And although God plague vs: let vs not be weerie of ſeruing him, but let vs hold on our race continually, till he haue made vs to paſſe out of all the incounters, and out of all the temptations that we haue to indure in this world.

But let vs fall downe before the face of our good God with acknowledgment of our faults, praying him to make vs feele them in ſuch wiſe, as we may come to ſubmit our ſelues vnto him, not to ſtand vppon the defence of oure owne righteouſneſſe and ſound dealing: but to yeeld our ſelues giltie, and to deſire him to vſe his infinite mercie towards vs. And that foraſmuch as hee hath alreadye ſhewed vs the way whereby we muſt come vnto him, that is to witte, by bringing vnto him the obedientneſſe of oure Lord Ieſus Chriſt, that by the meane thereof all our faults may be buried and forgottē, it may pleaſe him to receiue vs in the ſaid name, and not only forgiue our ſinnes, but alſo gouerne vs in ſuch wiſe by his holy ſpirite, as we may always get the vpper hand, euen till oure liues ende, yea and euen ouer death it ſelfe and ouer all the temptations that the diuell is able to raiſe. That it may pleaſe hym to graunt this grace, &c.

The .xlvj. Sermon, which is the ſecond vpon the twelfth Chapter.

7 Aske the cattell, and they vvill teach thee: aske the foules of the aire, and they vvill tell thee.

8 Or ſpeake to the earth, and it vvill informe thee: and to the fiſhes of the Sea, and they vvill report it to thee.

9 VVho is he that knovveth not theſe things, that the hand of God hath done this?

10 In vvhoſe hand is the ſoule and all the breath of all liuing things.

11 Doth not the eare diſcerne vvords, and the roofe of the mouth the ſauoure of vittells?

12 There is vviſdome in old men, and age bringeth skilfulneſſe.

13 In him is vviſdome and ſtrength: in him is counſell and skilfulneſſe.

14 He vvill throvv dovvne, and no man ſhall be able to build vp▪ he vvill ſhut vp, and no man ſhall be able to let out.

15 He vvill reſtrayne the vvaters, and all ſhall drie vp: hee vvill ſende them foorth, and they ſhall ouerflovv the earth.

16 He hath ſtrength and might in him: of him commeth both the deceyued and the deceyuer.

TO ſhewe that there was nothyng but meere ambition and vaynglory in all that Zophar had ſayde too hym, Iob telleth him that hee knowth well what Gods prouidence importeth in gouerning the whole worlde, and that it is a 50 very manifeſt doctrine, ſo as the other man needed not to haue made ſo great proteſtation of the thing which he ment to propounde. For theſe (ſaith he) are knowē things. Yea and it was a great follie in Zophar, to thinke himſelf to haue had a great witte in magnifying Gods prouidēce after that ſorte. Iob therefore ſheweth that all this geere is common and ordinarie ynough▪ and afterward for a ſeconde poynte hee declareth that hee wondered that his friends did no better vnderſtand the matter that hee had diſcourſed afore. VVhereto ſerueth it you (ſayth he) too 60 haue eares? For if you eate or drinke, your palat can well ynough diſcerne your foode whither it bee ſauery or no. Therefore like as the palat is giuē a man to taſt the things that he eateth: ſo do the eares ſerue to heare words. But it ſeemeth that ye be deafe and haue heard nothing. Thus much for the ſecond poynt. Thirdly it is ſaid, that if a mā will ſeeke true wiſdome, he muſt not ſtay vpon men nor vpon creatures. It is he (ſayth he) in whome is al wiſdome, bycauſe he had bin vpbraided afore, that he voutſafed not to inquire of the auncients, nor regarded the time paſt. Yea, (ſaith he) if I beleeue you, I muſt hold my ſelfe altogither vnto men. But the wiſdome of them vaniſheth away. VVe muſt rather go vnto God: there muſt we ſeeke all the ſure ſtay that we can haue to reſt vpon: we ſhall always be in a māmering vntill we be wiſe by being taught in his ſchole. And further wee muſt vnderſtande, that all that euer he ſhall haue ſhewed vs, ſhal be nothing in compariſon of the infunite wiſdome which is referred behird. [Page] And for proofe hereof hee will caſt downe, and no man ſhall build vp: if he liſt to ſhut vp a man and to keepe hym in priſon, no man may deliuer him. So then let vs vnderſtand, that there is a wiſdome in God, which is ouerhigh and ſecret for vs. Verely (ſaith he) vnto him belong, both bee that beguileth and he that is beguiled. As if hee ſhould ſaye, God will ſende the ſpirit of erroure (this is a ſtraunge thing, and ſuch a one as we thinke very hard) and he will ſo blind thoſe that ought too keepe themſelues from beguiling, as they ſhall be vtterly blockiſh: and that cōmeth 10 not to paſſe without his will. But this maketh vs at oure wits end. Therfore we muſt conclude, that it is too high a wiſdome for vs to atteyne to the great ſecretes of Gods iudgemēts. And that is my meening (ſaith he) to the ende we debate not heere in vain. VVe ſee now what is the effect of Iobs words. Howbeit, that wee may receiue good inſtruction by this ſentēce, let vs marke, firſt that Iob meneth that Gods glory doth in ſuch wiſe ſhine in the whole world and in euery creature: that if wee had ſuch diſcretiō as wee ought to haue, the ſame were ynough to make vs 20 learned. VVhat is the cauſe then that we become ſo brutiſh, and that we know not what belongeth to God? It is as much to ſay as we marke not that which is altogither viſible and open to our ſight. Some man to excuſe hymſelfe, will ſay: I am no clerk, I neuer went to ſchoole. Yea verely, but ye neede no more but too learne of the brute beaſts. The earth which is ſpeechleſſe, and the fiſhes which are dumb, can teach vs of God: not all that is in him, but to giue vs ſome vnderſtanding of him. But we are become ſtarke dolts: and therefore we muſt conclude, that ther is 30 none other let but our owne vnthankfulneſſe, and that we vouſaf not to opē our eyes to ſee the things that god ſheweth vs. Behold here a text which is well worth the marking. And it is not in this place only that the holy Ghoſt telleth vs that Gods glory ſhews itſelfe euery where: but it is ſaid, that the heauens tell it foorth. The goodly order which we ſee betwene day & night, the ſtarres which wee behold in the sky, and al the reſidew are vnto vs as a liuely picture of gods maieſtie. And in good faith, although the ſtarres ſpeake not: yet euē in holding their peace they crie 40 ſo loude, as ther ſhall nede none other witneſſe againſt vs at the latter day, bicauſe we haue not taken heede to that which hath bin ſhewed vs ther. Ye ſee then what we haue to beare in mind, according alſo as S. Paul ſaith in the firſt chapter to the Romanes, That wheras God is inuiſible to himſelf & in his own being, he hath vttered himſelf opēly ynough in his cretures, to the intēt we ſhuld be left without excuſe: and (as it is ſaid in the Acts of the Apoſtles) he hath not left himſelf without witneſſe, but crieth lowde & ſhril in his creatures, that al goodnes cōmeth of him. Now 50 if God haue created this world, and al is in his hād & vnder his ſubiectiō: I pray you is it not reaſon that we ſhould do him homage, whē as wee hold our life of him and are wholly his? And if we do it not, needeth hee to make anye long proces to condemne vs? No: for oure naughtineſſe is too common in that we haue denied the obedience which is due to our maker: labored to plucke our ſelues away frō him: & (in ſted of honoring him) ſpited him with our vices & corruptiōs. Seing thē that al this is notoriouſly knowē: are we not vtterly confounded? Therefore let vs remēber 60 well what is ſaid here: namely that ther is no excuſe of ignorance left for men if they go about to alledge that they knew not God, & that it is to high a thing for them to attein vnto. VVhy go they not to ſchole to the beaſts? For they wold be ſufficiēt teachers for thē. Ther is nother Aſſe nor Oxe but he could teach vs what god is▪ Did the beſts create thēſelues? Doth not mē ſee that welynough? Now, when it is ſaid that God made al things: do we not cōſider to what end namely that he hath applied all to our vſe? Doth not this ſhew that we be boūd vnto him excedingly? VVhat things hath he giuē vs aboue al other creaturs? Seing he hath ſhewed himſelf ſo bountifull towards vs, is it meete that the powring our of his riches ſhould be as it were to caſt thē in the mire? Is it not reaſon that we ſhuld ſet ſtore by the goodnes which he hath made vs to feele? So thē, the cōpariſon which we make betweene ourſelues and the beaſts, ought of right to bring vs ſo far as to worſhip & ſerue God, according to the diſcerning of good & euil, which he hath ingraued in our heart. But we through our retchleſneſſe, dulneſſe, & vnthākfulneſſe do ſo burie all things, that oftentimes it is to be ſeene, that the very beſts haue more witte and reaſon than we haue. True it is that when it is ſaid here, that the beſts teach vs: that is, not by their examples: but bicauſe we haue to behold the glory of God in thē. Furthermore (as I haue touched alredy) the very beaſts do ſhew vs our duety: they do their duetie better than we: & thereby are we cōdemned double. And that alſo is the thing whervnto the Prophet Eſay ſendeth vs. The Aſſe (ſaith he) knoweth his maſters ſtable, and the Oxe knoweth his owners crib: but my people knoweth not me. VVe will ſay wee bee of Gods Church and of his houſe, & we could find in our hart to be aduanced higher. But he ſaith that in his Church he makes himſelfe to bee herd, his voice ſoundeth high & cleere: & yet for al that, we know it not. And wherof cōmeth it that there is more wit & reaſon in an Oxe or in an Aſſe, thā in mortal men? VVherfore hath he giuē vs reaſon? Yea why haue we bin taught his word & his wil? Is not this an vtter peruerting of Gods goodneſſe? VVe ſee thē after what fort men may be rebuked by the exāple of beaſts, whē they be ſlouth ful in dſcharging their duetie to Godward: & (as I ſaide) that turneth to their double cōfuſiō. But in this text Iob ment that the creatures do ſufficiētly teach vs how we ought to honour God. And why? Let vs but opē our eyes, ſaith he. VVe neede not to be learned, nor to haue any great capacitie. For we cānot caſt our eye vpward or downward, but God preſēteth himſelf on al ſides, In what ſort? I haue told you that his glory is viſible throughout all things. And wherin conſiſteth Gods glory? In his power, goodneſſe, wiſdome, and iuſtice. VVe ſee that god hath ſet the world in as good order as can be. Ye ſee a wonderfull wiſdome whereat we ought to be rauiſhed. There is an infinite power in that God mainteineth and preſerueth the things that he hath made, & that the whole is vphild in hys full ſtate. For it may well ſeeme that that were an impoſsible thing. Ye ſee then how we ought to reuerēce Gods mighty power. There is alſo his goodneſſe: For wherfore hath he made the world? VVherefore hath he ſtuffed it with ſuch riches? VVherefore hath he ſo decked it? Is it not to vtter his loue, and ſpecially his mercie towards men? according as it is ſaid in the Pſalmes that he extendeth hys mercie euen vnto the beaſtes. And what ſhall betide vs then who are much neerer to him, and in whome he hath put much more nobleneſſe without compariſon? Ye ſee [Page] then how Gods goodneſſe ſheweth and declareh it ſelfe. VVe ſee hys righteouſneſſe in that he watcheth ouer his creatures, and careth for them: and therewithall on the other ſide we ſee alſo his iuſtice: we ſee how he gouerneth the world after a wonderful faſhion, ſo that although the wicked ſeeke nothing elſe but to bite at it, yet muſt they bee fayne to be confounded by it. Therefore let vs learne to applie our indeuoure better to the beholding of Gods works. VVhen the ſunne ſhineth, let vs cōſider that God kindleth that light, to the end we ſhould be led and guided 10 vnto him by beholding the heauen and the earth and all things conteyned in them: that we ſhould do him homage for the benefites that hee beſtoweth vppon vs: and that nothing myght hinder vs from marking and conſidering them throughly. Lo how God would haue vs to comprehend what he is. Not that wee can atteine to the vttermoſt depth of that wiſdome, (for it is too deepe a gulfe) but yet for all that, it behoueth vs to be diligente, and to do our indeuoure that we may prooue good ſcholers in Gods ſchoole, according to our abilitie. If we do 20 not ſo, doutleſſe it ſhall at the latter day bee caſt in oure teeth, that wee haue not conceyued that which the verie beaſtes and the dumb & witleſſe creatures haue ſhewed vs. The Angels of heauen are ready to declare Gods wil: the ſame hath bin witneſſed to vs by the Prophets and Apoſtles: and ſpecially by our Lord Ieſus Chriſt. If we fare not the better by it, what excuſe ſhall we make? But although we were bereft of the holy ſcripture, and had no doctrine at all: Yet notwithſtanding euen the thynges that the beaſts do ſhew vs were ynough to condemne vs,30 and to bereeue vs of all excuſe. To the intent then that it be not caſt in our teeth at the laſt day, that wee haue wilfully ſhut our eyes when God would haue drawen vs vnto him and offered himſelfe familiarly vnto vs, to the end we ſhould haue knowen him: Let vs bethinke vs better of this matter than we haue done heeretofore, and let vs follow this warning of Iobs, Aske the beaſts and they wil anſwer thee, talke with the earth and it will ſhew thee, the birds of the aire will informe thee, and the fiſhes of the ſea haue skill to tell thee, yea though they bee neuer ſo 40 dumb. Thus much concerning this ſentence. Now let vs come to the ſecond point which Iob alledgeth heere. The palat (ſaith he) [...]rieth the tast of vittels, and the eare diſcerneth words. Hereby he findeth fault with his friends for letting the things paſſe which he had ſpoken afore, and for that they had not voutſafed to conſider wherevnto it tended, as if they had bin deafe. Iob then blameth them for ſuche retchleſneſſe: but the matter pointeth at vs all. For proofe heere of let vs marke how quicke a taſt we haue to diſcern our foode: euery of vs hath skill to ſay, This is good for 50 me, I haue a good appetite to this. And not only oure palat, but alſo all the reſt of our ſenſes are ſuttle mough. For if wee ſpie a thing that delighteth vs: our eyes are neuer off of it. If wee haue a mind to go to runne any whither: we ſpare nother hands nor legs. To be ſhort, a man wil be ſharp witted ynough yea & ouerſharp witted, in al things that like his fleſh, and are to the contentation of his fooliſh luſts. But when hee commeth to the iudging of any doctrine that might be for our ſoule helth, and whereby we ſhould receiue edifying: there we be ſuch dullards, as 60 it ſeemeth that we be but blockes of wood. And whereof commeth it that we be ſo doltiſh, but bycauſe we beſtowe not all our whole witte in ſuch wiſe as were requiſite wee ſhould? Moreouer, our eares ſhew that they keepe not an egall meaſure. For if a man tell vs a fooliſh tale, or vtter any lewde talke, which is as a poyſon to infect vs with (as Sainct Paule ſaythe:) wee haue our eares attentiue to it, a man needeth not to tell vs one thyng twice, wee vnderſtand him incontinent. For wee come with a hungrie appetite to ſuch things, ſo as wee cannot bee ſatiſfied with fond things and trifling toyes, no nor with things that are hurtfull and wicked. Ye ſee then wherevnto a man caſteth him ſelfe altogither. But in the meane ſeaſon if God tell vs any thing that is good to edifye vs: there wee fare as the Prophet Eſay ſayeth, that if a man tell vs a thing two or three times, yet we let it ſlip away, and perceiue it not. For the prophet Eſay likeneth thoſe that are ſo vnluſtie and dulheaded (bycauſe God bereueth them of witte and reaſon for their naughtineſſe ſake) vntoo little babes, to whome folke ſay, A. A. And rightly: for when a man hath told it them fower or fiue times, and well harped vpon it, they will perchance ſay, A: but if a man aske them what letter that is, they know not awhit more. Afterward one will come with B. B. So long as a man is pronouncing of the letter to them, they can ſay B: for once. But if a man aske them anone after what letter it is, they by and by forget it. The Prophet Eſay ſaith that a man muſt be faine to repeate things after ſuch a ſorte to thoſe that haue not profited in Gods ſchoole, as hee muſt chaw euery worde and euery ſillable to them, and yet they will be neuer the wiſer, nother will the thing euer ſinke intoo their heads. Euen ſo fare we alſo. VVherefore let vs marke well that the holy Ghoſt by the mouth of Iob heere, doth not only blame thoſe three men: but alſo condemne vs al for being ſo attentiue to heare of things that belong to our bodily life, and that in that behalfe a man needeth not to tarrie till we haue bin at ſchoole, and are become clerks. For euery man can be a maſter and doctor for his owne pleaſure and profite. If [we can ſay,] This comes well to my purpoſe, this is for mine owne tooth: incontinently wee haue concluded vppon the matter. There neede no long perſwaſions, and much leſſe any long talke about the matter. For wee preuent it, we be altogither vpon the ſpurre, and there is nothing more nimble than our witte when it is to be applyed to fond things. But when wee come to Gods doctrine, wee bee worſe than beaſts. And whereof commeth that? Our mouth can iudge of our foode, but Gods doctrine ſhall haue no ſauoure with vs. VVee taſt it not, inſomuch that wee cannot diſcerne betweene truth and vntruth. Let vs marke then that at the laſt day there ſhall neede none other thing to confound all mankynde, but only this article, that we haue bin ſo much giuen too worldly things, as we had no leyſure to giue eare to the things that wer for the euerlaſting welfare of our ſoules: and that wee haue heere degenerated into brute beaſtes, by reaſon that our wittes haue bin tangled either in riches, or in pleaſures, or in other vanities and wicked affections. Looke vpon a man that coueteth the goodes of this world. VVhat will he do? A man ſhall not beguile him of one penie: hee is always in his reckenings, and counting vppon this and that: and nothing ſcapeth hym without looking to: I may gayne by this, ſayth hee: hys [Page] mind wandreth abrode: he aduentureth, and trudgeth vp and downe. And whence cōmeth ſuch wittneſſe? It is bycauſe a mans affection leades him and carries him away in ſuch wiſe, as he knoweth not where he is. VVe ſee as much in thoſe that labour to come to eſtimation and too ſet themſelues in credite and dignitie. Thoſe alſo will gather all the meanes that are poſſible to aduaunce them, and they will haue reaſons to alledge for them ſelues on all ſides. Yea euen the whoremongers that are caried away with a beaſtly luſt, and the drunkardes that are as 10 ſwine, haue a skilfulneſſe in their kinde of taſt after what manner they may compaſſe their wickedneſſe. And what ſhall become of vs then, when wee haue no wit to come home vnto God? Doth not this happen bycauſe we hold skorne to vſe the thing that God hath giuen vs, as I ſayd afore? But heere is yet one other accuſation againſt men, which is, that we ſee many now adayes which think themſelues to haue a faire ſtarting hole to knowe nothing of God and to caſt all doctrine vnder foote, if they can ſay, O ſee I pray ye, I am notable to iudge, a man may beguile 20 me vnder coloure of God and of Religion, and therefore it were better for me to know nothing. Yea, and what an vnthankfulneſſe is that? God hath giuen vs eares to heare him obediently: and we ſay, As for me, I will make no ſeeking for the matter. And that is all one as if a man ſhoulde ſay, I will not eate, for there are euill meates: a man might giue me a naughtie weede that woulde poyſon mee, and therefore it were better that I eate no meate at all. If a man ſhould make ſo fooliſh a determination in himſelfe, were he not woorthy to ſtarue? Lo how they deale which 30 ſay, I will not know the holy ſcripture, I may be deceiued. VVretched creature as thou art, it is the foode of thy ſoule. Our Lord nouriſheth mens bodies with meate and drinke: and he nurriſheth their ſoules with his word: and yet for all that wee would refuze that foode for feare of ſome corruption: and is not this a manifeſt tempting of God? And (as I ſayd) wherefore are eares giuen vs, but to heare and herken, and to receiue whatſoeuer God ſayth vnto vs? True it is that of our ſelues we ſhall not bee able to do it, except God enlighten vs. But yet if wee come 40 meekely to heare what is tolde vs in the name of God, and that wee deſire him to gouerne vs with his holy ſpirit that we may not be abuſed by vntruth: hee will ſhewe that he hath not made our eares for nought, but to heare and receyue that which is told vs, with all feare and reuerence. Thus yee ſee what wee haue too marke in thys ſtreyne. And ſo in effect the holy Ghoſt exhorteth vs too herken vnto God when he ſpeaketh to vs, and to be diligent in receiuing the doctrine of ſaluation, not doubting but he will make it preuaile in vs, if wee haue oure eares 50 ready and well diſpoſed to heare what he ſayth. But now let vs come to that which Iob addeth: VViſdome is in olde men, and age bringeth skilfulneſſe: In him is wiſdome, skilfulneſſe, and counſell, and altogither. Heere Iob maketh compariſon betweene God and men. For the poynt whereof hee had bin accuſed was this, that hee regarded not the tyme paſt, that he conſidered not the things of antiquitie, and that he bare not in mind what had bin taught by ſuche as had liued long time in the world. And heerevpon he ſaith, yea verely, there is wiſdome in old men. Truly this may 60 be taken in way of mockerie, as thus: you alledge mee the auncient time and old men, to the end I ſhoulde hold me to them: and what ſhall become of God: Then muſt God be bereft of his honoure, that men may take his roome. But Iob graunteth here that there may be ſome wiſdome in men, ſo beit that they be not exalted aboue meaſure. As if hee ſhould ſay, True it is that if a man haue liued long time heere and ſeene muche, hee may haue gotten ſome skill: but muſt the ſame be a derogation to God? No: all the wiſdome of men is but vanitie, although it deſerue to be eſteemed in it ſelfe. For if compariſon be made betwixt men and God: all that euer they haue muſt needes be daſhed downe, and only God muſt be reputed for wiſe, and men muſt knowe that there is no wiſedome but in him. Thus ye ſee Iobs meening. But we haue a good and profitable leſſon to gather out of this ſentence. Firſt it is certayne that we ought not to deſpiſe the wiſdome that is in men, whome God ſendeth to vs as helpes. If there be any folke that haue ſeene much, God intendeth to teach vs by them: and if wee holde skorne to profite our ſelues by that which they ſhew vs, to whome do wee offer wrong? Euen to the liuing God. Alſo if God haue giuen a man a good wit, ſo as he is able to giue counſell and aduice: or if he giue him abilitie and grace to teach others: if other folke make no account of all this, but refuſe it: it is certayne that the holy Ghoſt is trampled vnder foote. For the man that is able to inſtruct vs, hath it not of himſelfe, nor of his owne growing: but it is giuen him from aboue, and it is giuen him to helpe vs withall. For when God dealeth foorth his gifts, it is not to the ende that euerye man ſhould keepe them to himſelfe, and not make other men partners with him: but for the common edifying of vs all. Then if we be ſo ſtately, as we cannot abide too bee taught by thoſe that haue good doctrine, nor to be guided by thoſe that can giue good counſel: in ſo doing we quēch the light of God, and refuſe the benefite which he would beſtow vpon vs. Therefore when wee haue men that are able to teach vs: we muſt willingly heare them, and yeeld our ſelues teachable with a meeke mind, that we bee not ſtubborne as we ſee the more part are. But yet muſt wee not hold our ſelues at that poynt altogither and without exception. And why? VVe ſee how the wretched world is blinded at this day with the ſayd credit giuing, in ſo much that men wil ſay, VVhat? Is not the manner of liuing that men vſe now adayes, of time out of all mind? VVhat a long time haue men kept themſelues to it? Hath not this bin vſed thus long time? And heerevppon the wretched folke do caſt themſelues intoo deſtruction, when God is ready to bring them into the right way: according as wee ſee that his word is preached to vs, to the intent it ſhould haue full authoritie ouer vs, and that we might not be led into the ſnare by deceitfull words, as Sainte Paule ſayth in the fourth to the Epheſians, That mē ſhould not leade vs after their lure: but that God mighte gouerne vs, and we become wiſe in obeying him. Ye ſee then that the way which we haue to hold, is that when wee haue receyued at mens hands, the things that they can bring as Gods miniſters and the inſtruments of his holy ſpirite: VVe muſt neuertheleſſe vnderſtand that God muſt haue the whole preheminence ouer vs, that it is he from whome all wiſdome proceedeth, to the end we be not caried away with truſting too much vnto men, to bee toſſed ſuddainly hither [Page] and thither, but that we may bee fully ſettled in certaintie that we hold our doctrine of him. For the better perceyuing heereof, we muſt note that there are two extremities. For we ſhall ſee ſome brainleſſe perſons deſpiſe all the gifts that God giueth to men: and the vnskilfulleſt will be preſumptuouſeſt in that cace (and that is too common a thing) in ſo muche as they will brag of theyr beaſtlineſſe. Looke vpon a man that neuer had any knowledge: and he will thinke that he hath ſo much more cauſe to ſtand vpon his reputation. And wee ſee diuers now adayes 10 which wreſt the texts of the ſcripture to aduaunce themſelues in greater pride. Ye ſee it is ſayd that God hydeth his ſecrets from the wiſe men and greate men of the world, and openeth them to the little ones: and yet ſome of them are but very beaſtes. But yet they glory in it, as though there were no diuinitie but in them. But what? Is it Gods will that men ſhould vaunt themſelues of theyr ſlenderneſſe, to deſpiſe the gifts that are of him, and deſerue to be eſteemed: VVhēce come all ſciences? VVhēce commeth the diſcretion, that is more in one man than in 20 another? Are they not all riuers flowing out of one fountaine, that is to witte out of the ſpirit of God? Yes vndoutedly are they. So then let vs learne, not to deſpiſe Gods gifts when they appeere in men: but to profit our ſelues by them, and to applye them to our owne vſe. For if wee refuſe all that is in men, without diſcretion: Surely that is too great a folly. Men ſay, A fooles bolt is ſoone ſhot: and are not we double fooles when wee iudge without anye knowledge or diſcretion? And yet we ſee many ſuch: and diuerſe will ſay, Such a thing was hilde and obſerued, yea 30 and ther is reaſon in it, howbeit foraſmuch as it commeth of men, I refuze it. Nay, but what canſt thou tell whither ſuch a thing came firſt from God by the meanes of men? Therefore when a man layeth any doctrine before vs: we muſt not be ſo ſwift and haſtie to refuze it, but wee muſte ſift it. Thus ye ſee the modeſty that we muſt vſe to eſchue the extremitie that I ſpake of. But there is alſo the other extremitie that I touched: that is to witte, as the ſame which we ſee in the Papiſts. Behold (ſay they) I will holde me to that whiche hath bin taught me from my childhod,40 I will follow my fathers and aunceſters, and that is of antiquitie. And ſhall God forgo his authoritie in the meane while? Muſt men be aduanced ſo high that God ſhould be thruſt vnder their feete? VVere it not better that the ſunne were plucked out of the skie, and throwne into the bottome of the ſea? For behold heere a greater and more outrage ouſe confuſion. Therefore let vs keepe our ſelues well from offering ſuche outrage vntoo God, as to leaue him behind vs, and to hold our ſelues wholly vnto men. For our receiuing of that whiche commeth by men, and 50 which God giueth vs by their meanes, muſt bee after ſuch a ſort as God may always haue his whole due, as hee may be exalted, as both great and ſmall may be taught by him, & as we may proteſt that our teachablneſſe towards men, ſerueth not to abate any whit of Gods duetie, nor of hys ſoueraintie which he hath ouer vs: but to guide vs vntoo him, and to ſtop all mouthes when he ſpeaketh, ſo as wee may hold our peace, and he not bee hindred too leade vs whither he liſteth, and that we may (without any gainſaying) receyue whatſoeuer proceedeth out of his mouth. Ye 60 ſee then the modeſtie that ought to be in vs. And heereby a man may perceiue what a doltiſhneſſe it is for the papiſts to ſay, O ſee, humilitie is ſo great a vertue, as it can neuer be condemned at Gods hand. Yea verely: but what manner of humilitie is the humilitie of the Papiſts? It is a crouching vnto men, and ſhaking off of Gods yoke, yea and a ſpiting of him by all meanes poſſible. And what a diueliſh humilitie is this, that the creatures ſhould be aduaunced and obeyed, and the creator be as a thing of nothing? Then let our humbling of our ſelues be after ſuch a ſort, as that for the maintenance of the ſayd meekeneſſe towards men, we may bee of a mild mind, to receyue that which is for our behoofe and profite: and yet neuertheleſſe that God may reygne ouer vs, and be our only maſter and teacher, ſo as the authoritie which he lendeth to men, may be no derogation at all to himſelfe. Let vs not be forepoſſeſſed with any fond imagination to ſay: ſuch a man ſayd it, and therefore it muſt be beleeued. And who is this ſuche a man? Is he not a mortall man? Is hee not a frayle creature wherin ther is nothing but vanitie? There let vs beware of ſticking ſo much vnto men that wee returne not alwayes vnto God, nor be grounded vpon him, and that the certaintie of oure fayth bee not ioyned and knit to his word. Thus ye ſee what wee haue to marke. It is he therefore in whome is wiſdome, and skifulneſſe, and wit, and counſell. VVhen it is ſayd, It is he: it is to exclude al that is in men. For when the Sunne ſhineth, it darkneth the light of all the Starres: and what can men doo when God commeth among them? And that is the cauſe why it is ſayd by the prophet Eſay, That all creatures muſt ceaſſe when God ſhyneth. And Iob ment too repeate expreſly heere with many words, that the perfection of all wiſdom is in God: too the intent wee ſhoulde not ſurmiſe that it needed to bee ſupplyed: as wee ſee men ſo fooliſh, that if they haue receyued anie bliſsing at Gods hande, they muſt be adding of ſomewhat to it, they muſt make ſome mingling of it. No no: there muſt be no patching and piecing in that matter. VVhen God putteth his wiſdome into vs, it muſt bee vſed pure and ſimply, and men muſt not adde any thing to it whatſoeuer it be. But Iob ment too ſtep yet farther (as I haue touched afore) namely that there is in God a ſecret wiſdome which ſurmounteth all the capacitie of man, and wherevnto wee cannot attayne as yet. True it is that Gods wiſdome is not diuers and of ſundrie ſorts as in reſpecte of it ſelfe: (for his wiſdome is a thing inſeparable, and ſuch as cannot be diuided or parted) But in reſpecte of vs and to our ſeeming, God is wiſe after two ſortes: that is to wit, wee may ſay there are two particular kinds of Gods wiſdome, howbeit but in reſpect of our ſelues. And howe is that? There is the wiſdome which is conteyned in his word, the which hee imparteth in ſuch wiſe vnto vs, as we become wiſe by receyuing the inſtruction that hee giueth vs, and that is the wiſdome whiche hee communicateth to his creatures: and moreouer there is that wiſdome which he keepeth ſtill in hymſelfe And what manner of one is that? It is the woonderful Prouidence whereby he gouerneth the world beyond all that wee can conceyue. Beholde God diſpozeth the things which we take to be very confuzed to our vnderſtanding. VVhen tyrants beare ſway (as ſhal be ſayd hereafter) when wicked mē ſeduce ſillie folke, and carie their ſoules to deſtruction, and when the other ſort are ſaued: [Page] all this is done by the wonderfull prouidence of God. But if we ſeeke what is the reaſon of all this: then are wee in ſuch a gulfe, as all our wits muſt needes be ſwallowed vp. Thus ye ſee a wiſdome which God keepeth to himſelfe whereof he maketh not men partakers, according alſo as it is vnpoſsible for them to atteyne vnto it. So then when wee ſhall haue bene taught in Gods ſchoole, and are become wiſe by comprehending that thing according too the meaſure of oure capacitie, which it ſhall haue pleaſed him to teache vs by hys worde: let vs knowe that there 10 are yet other ſecrets in him, which it behoueth vs too honour, foraſmuchas we cannot atteyne to the knowledge of them, bycauſe it is vnpoſſible for vs to mount ſo high: Ye ſee how wee ought to conſider Gods wiſdome twoo wayes. Ye ſee alſo how Iob ment too ſpeake that thyng whereof he will make a larger diſcourſe heereafter. Howbeit foraſmuch as the time will not beare it now, we will keepe the reſidue till to morowe.

Nowe lette vs kneele downe before the face of oure good God and father, with acknowledgement of oure faultes and ſinnes: praying him to voutſafe too make vs know them better: that feeling the ſeebleneſſe which is in vs, we may learne to humble our ſelues vnder him, and not preſume vpon our owne ſtrength and wiſdome, but ſeeke in him all that we want, and walke vnder his hande and vnder his guidance. Alſo let vs pray him to gouerne vs in ſuche wiſe, as all our wittes and ſenſes may be hyld priſoners [vnto him,] that hee may haue ſuche a ſoueraintie ouer vs, as he may raigne peaſibly, and we conſent with his Angells to obey him willingly: and that in the meane ſeaſon we take not any thing vpon vs aboue oure abilitie, nor abuſe the giftes that hee dealeth vntoo vs, but that we may alwayes acknowledge them to come of him, to the end we may ſeeke them there, and yeeld hym his due prayſe for them. That it may pleaſe him to graunt this grace not only. &c.

The .xlvij. Sermon, which is the third vpon the twelfth Chapter.

This Sermon is yet ſtil vpon the. 14. 15. and. 16. verſes which haue bene touched in the former Sermon.

WHen we ſee the things come to paſſe which are reherced here it ſeemeth to vs that God gouerneth not the worlde but that all goeth at aduēture, or rather that 30 ther is no reaſon or purpoſe why God ſhould do ſo: and we could find in our hartes (if it lay in vs) to ſet him foorth a new leſſon, and to point him what hee ſhould do, and to correct him as though he did amiſſe. Ye ſee then, that mens wits are out of order, and that they are ſo raſh as they could find in their hartes to controll God. But contrariwiſe, heere Iob meeneth to auow the mighty power, prouidence, and wiſdome of God, whereof mention hath bin made. Therefore he telleth vs, that when wee 40 ſee things ſo out of order in the world: we muſt not father any thing vppon fortune, but aſſure ourſelues how it is God that ſitteth aboue and guideth all. Beſides thys, although we thinke it ſtraunge that he ſhould worke ſo yet let vs not be ſo preſumptuouſe as to reply againſte hym, but let vs honour the ſecrete and incomprehenſible wiſdome that is in him. Thus ye ſee the two points which he fathered vpon God heretoſore: that is to wit, That it is he in whom is al power, & that it is he in whom is al counſel, wiſdome, & skil. He hath ſet down theſe three words purpoſely,50 to repreſſe mens foliſh preſumptuouſnes in taking vpō thē to haue more diſcretiō & reaſon thā god, & in miſliking his doings thogh they find thē good. Therfore it behoueth vs to marke well Iobs drift: whiche is to make vs know Gods prouidence in all things that are done in this world. Neuertheleſſe, to know that god gouerneth, is not all that we haue to doo. But wee muſt alſo graunt him the wiſdome that hath bene ſpoken of. True it is that oftentimes we may perceiue ſome reaſon of Gods works, and he alſo will haue men to knowe why hee doeth ſome one 60 thing or other: but that is not alwayes: nother muſte wee make a generall rule of it. Sometimes God blindeth thoſe that haue forſaken his truthe: verie well, That is a vengeance that is euident, and we knowe that men haue well deſerued that God ſhuld vtterly bereue thē of all knowledge, bycauſe they had no mind to be taught at his hand. But ſometimes we knowe not wherefore God taketh away his word, and it daunteth vs, in that cace it behoueth vs to reuerence his ſecret determinatiō: and although we knowe not as yet nother the reaſon nor the end of his worke: yet muſt we acknowledge and confeſſe that he cannot bee but righteous. And yet in the meane whyle let vs bethinke vs of the weakeneſſe of our wit, to the intent that we preſume not to ſhut vp, ne bee deſirouſe to meaſure the thing that is infinite, by our owne capacitie. Now let vs lay foorth the things particularly which are ſet downe here. It is ſayd, that if God breake downe, no manſhall buyld vp. VVhereby is meant, that if Gods hand be againſt vs although wee had that help of all creatures, all of it ſhall not boote vs, but wee muſt needes periſhe. Behold in effect what is conteined in this ſentence. At the firſt bluſh wee may well ſay it is ſo: but we be not yet touched. Ard for proofe heereof, If God ſcourge vs, wee bethinke vs not with whome wee haue too do: but wee go to ſeeke meanes to ſuccour our ſelues, and it ſeemeth too vs that we may well ſhifte off the miſcheefe by our owne cunning, or if ſo be that men bee willing too helpe vs. True it is that God forbiddeth vs not too thinke vppon our ſelues, to ſhift for our ſelues, and too haue a regard how too remedie things: yea hee maketh this dealing too auayle: howbeit not after ſuche maner as wee haue bin inured to. For when God afflicteth vs, the firſt remedie is to humble ourſelues vnder his hande, and too ſeeke atonement with him. This done, we may well deſire him too giue vs meanes too prouide for our neceſsities. But to arme ourſelues againſt him, is not the way to warde the blowes of his hande. Thus yee ſee what were [Page] our dutie. But cleane contrary to this kind of dealing, we ſee there is nothing but rebelliouſneſſe in thys worlde when God intendeth to humble it. Then if wee mynded thys doctrine throughly, we ſhould not vſe ſuche maner of dealing as we do. For it would come thus to oure remembrance: will God caſt vs downe? and who is hee that can build vs vp againe? therfore muſt he hymſelfe be faine to put to his hand. And ſo, haue we offended him? Let vs craue pardon of hum, to the end he may haue pitie of vs. And though his iudgements be hidden from vs: yet muſt 10 we humble our ſelues vnto hym, to the ende that he may receyue vs ſo caſt downe. And in deede wee ought too gyue good eare to the threatenings whiche God vttereth to this purpoſe againſt the reprobates: as when he ſayeth that he will caſt downe Edom, aud that if any man labour to ſet it vp again, it ſhall be but loſt labour. Heerein we ſee that if Gods hand be againſt vs, all the ſuccour that commeth to vs by men or by creatures muſt needes be vaine and vnauaylable. VVee may well haue them (to our ſeeming) to maynteyne vs: but wee ſhall finde no profit in 20 them: all ſhall go cleane contrarie too our expectation. Moreouer it is ſayde of Babylon, whoſoeuer will build it vp againe, muſt lay the foundation of it vppon his firſte borne: that is too ſay, All they that will reſiſt Goddes iudgement, ſhall followe thoſe that haue beene puniſhed afore them, and keepe them company themſelues. Therfore let vs bethink vs well, and let vs deſire to be ſtrengthened by the hand of God, and mainteyned in our ſtate by the ſame. For without that, we muſt needes periſh: yea though all the world were on our ſide, as I haue ſayde already.30 And heere yee ſee alſo why it is tolde vs in the Pſalme, that men may well take vppon them to buylde, when they haue all thinges at commaundement: but yet can they not go forward with it, for God will make all to go backwarde, if hee bliſſe them not. And no doubte but that in this word Buyld, Iob comprehendeth all that concerneth mans ſtate: as if he had ſaid, That it belongeth only to God to build vs vp: whenſoeuer he hath ſet vs in any trade, we muſt be ſtabliſhed in the ſame by his power: and when he liſteth too throwe vs quite downe and too 40 bring vs vtterly to nought, we may well be doing, but all that euer man can do for vs ſhall be vtterly vnauaylable. Contrariwiſe if God bee on our ſide, wee may deſpize all things that are againſt vs. Againe, if God be our enimie: Lette vs haue all the commodities that can bee, and they ſhall all turne to our confuſion. Thus much concerning this point. It is ſayd immediatly, That if God locke vp a man, no body can let him out. As if Iob ſhoulde ſaye, that it belongeth onely to God to giue vs libertie: ſo as if hee liſt, although we ſeeme to haue both handes and feete at libertie,50 we ſhall bee forclozed from all oure limmes, and wee ſhall not bee able to ſtirre one finger: And although men labour to drawe vs out: yet ſhall they not auayle at all, ſo long as God holdeth vs inclozed and ſhet vp. Fynally he betokeneth that which I haue touched already: that is to wit, that God muſt bee fayne to fauour vs, or elſe all will go wrong with vs, ſo as we ſhall but waxe worſe and worſe: inſomuch that if we tumble not right downe at the firſt blow, yet ſhall we be digged downe by little and little till God haue vtterly conſumed vs. After he hath ſpoken 60 ſo, he addeth foorthwith, that If God hold backe the waters, and ſtop them, there will be drought and that if God list to le [...] the waters looce, there ſhall be fluddes, to beare al afore them, as it were to rake vp the earth, that there ſhall bee nother trees nor houſes left vnouerthrowen. And Iob ſpeaketh purpoſely of holding the waters and of letting them go, bycauſe wee knowe not Gods hand ſufficiently when it worketh all after one rate wherewith wee are acquainted. Doeth the Sunne ryſe in the morning? That is an ordinarie thing with vs, we thinke not of it, nother doeth it waken vs ſufficiently to come vnto God. Doth hee ſende any Rayne? That commeth not in our minds. VVhen we ſee it rayne, if a man aske vs who ſent it, we will confeſſe well ynough that it is God. But yet for all that, this conſideration pierceth vs not to the quicke, and therefore it moueth vs not to humble our ſelues vnder Gods prouidence, and to acknowledge that all is in his hand, and that he directeth our life. There are very few that thinke of that. So then Iob hath made his choice here of ſuch works as are rareſt and leaſt accuſtomed am [...]g men. For when we ſee a drought that laſteth, then euery man is touched. If he make faire wether, and rayne now and then in the meane while, ſo as the earth doeth not vtterly drye vp: men thinke not of it. But is there come ſo great a drought as men perceiue that corne cannot growe, it thriueth not, behold the ſeede is dryed vp in the ground and commeth to nothing, there can no frute come of it: if there come ſuch an extraordinarie drought: then ye ſhall ſee vs touched. Euēſo is it alſo with great rage of waters. If he ſend Showers and they anoy not: tuſh we ouerpaſſe it, and haue no regard at all of God. But if there be continuall rayne, ſo as all riuers ouerflowe their banks, and it ſeemeth too be as a new generall flud: then we marke and beare that in mind. Iobs meening then is this, that when things happen in ſuch wiſe as it may ſeeme that the order of nature ſhal change, and that there be ſo exceſsiue droughts as it may ſeeme that all ſhall be burnt vp: wee muſt know that God hath not layd the bridle looce in fortunes necke, but that it is he himſelfe that worketh after that faſhion. Alſo whē there falleth ſo great rayne as it is likely that all ſhall go to hauocke, let vs aſſure our ſelues that it is God whyche worketh it. But certeſſe as drought may well come ſometimes for notorious ſinnes, ſo as men may perceiue wherfore Gods vengeance lighteth: according as hee threateneth vs in his law to ſhet vp the heauen in ſuch wiſe as it ſhall be as braſſe, that no drop of moyſture can be gotten thence: and that the earth ſhall become as hard as yron, ſo that the ſeedes ſhall dwin, and the ground ſhall yeelde them no nurriſhment nor hart: and alſo that the ayre ſhall be deafe, that when the earth openeth his cranyed mouth as if it were a thirſt, the ayre ſhall not anſwer it. Our Lord then doeth rightly manace vs in his lawe, that he will execute ſuch puniſhmentes vppon vs, verily for oure ſinnes ſake. Neuerthelater it will ſometimes fall out, that wee cannot diſcerne why God worketh ſo, wee ſhall not haue any ſuch knowldge as may leade vs to iudge that it is god which ſheweth vs the reaſon therof. Neuertheleſſe it becommeth vs to honour his power and wiſdome, althogh the end thereof be vnknowen to vs. Then muſt we humble our ſelues in all ſorts: whether wee ſee the earth as it were drowned with water, or whether it bee ſeared vp with drought, let God bee alwayes glorified. And after [Page] what maner? Euen by confeſsing that it is he which doth it. For firſt it behoueth vs to acknowledge his power, and afterward we muſt match his power with ſuch wiſdome, as we do not grudge agaynſt him, nor blame him of tyrannie and outrage. For it is not all one too ſay, It is true that God gouerneth the worlde, and therwithal to imagin a tirannicall power in him. But (as I haue touched alreadie) if we will glorifie God aright, we muſt acknowledge him to be almightie: and therwithall we muſt alſo honor his infinite wiſdome whervnto we cannot attayne: in conſideration 10 wherof, the ſame ought not to be made ſubiect to our vnderſtanding, neither ought God to yeeld vs an account of his doings. But Iob repeateth againe, That in him only is all power, and all skill and rightneſſe. The ſecond word which is ſet here, commeth [in the Hebrue] of Beeing, ſo as it ſignifieth Beeing: and therefore a man may take it for all things that haue any ſeeming to be, and yet are not firme and ſubſtantiall: like as the creature may well make ſome ſhewe and ſeeme to flouriſh, howbeeit the ſame is but a ſhadow, it periſheth out of hand, & they thēſelues vaniſhe 20 away vnleſſe God maintaine them. But in God there is an euerlaſting firmneſſe: for it is he that euer hath beene and euer ſhall bee, it is he alſo that giueth power too all creatures ſo as they continue in their ſtate. This ſayde worde therfore is well deriued of Beeing. Neuertheleſſe it is oftentymes taken for Gods lawe, and for inſtruction: and it is alſo taken for a Princes commiſsiō or proclamation. But wee haue ſeene heretofore, that Iob ſpeaketh not onely of Gods mightie power, as who ſhoulde ſay, he hath all things in his hand: but alſo he ſayd that he is perfectly 30 wiſe, & that his prouidence is wōderfull. Thē let vs mark well, that in this ſtreyne he meeneth not to ſpeake of Gods Beeing, but rather of the vprightneſſe or gouernment which he vſeth. For wee knowe that in aſmuch as he is the Iudge of the worlde, he muſt needes gouerne all things vprightly. And ſo it is nothing but a repetition of the matter that had bene delt with before: howbeeit not without cauſe doeth Iob repeate it. For although Gods workes be before our eies: yet is it hard to come too the conſideration of them: and when wee are com to it, wee 40 forget it by and by, if the remembrance thereof be not refreſhed in vs. Then let vs marke well, what this ſentence meeneth: that is to wit, that in God is all power, and alſo that the gouernment of the worlde belongeth to him, too order all things with indifferencie & vprightneſſe. VVhē wee ſhall haue recorded this leſſon throughly, wee ſhall haue profited greatly, not onely for a day, but for all the time of our life. Alſo there is one ſpeciall cauſe for whiche Iob repeateth this leſſon. For his intent is to enter into other of Gods iudgements which are ſtraunger to vs than 50 thoſe that he hath ſpoken of, and ſpecially when hee ſayeth, That both hee that deceyueth, and bee that is deceyued, are both in Gods hande. Yee ſee heere a thing that ſeemeth agaynſt all reaſon, namely that God hath the deceyuers in his hand, and that he driueth them thervnto. This ſemeth to be a point vtterly repugnant to his nature. Iob thē hath purpoſely vſed this preface, as it were to brydle vs, that we ſhould not r [...]ſh headlong agaynſt God: and that although wee bee troubled wyth ſome temptations at the firſt brunt: yet notwithſtanding we might be reſtreyned,60 that we become not like many wilde beaſts which lift vp themſelues agaynſt God, rayling at him, and blaſpheming him if hee will not ſpoyle himſelfe of his owne mightie power: inſomuch as wee ſee howe they are not aſhamed to f [...]ſh out this villanous and curſed ſpeeche. That they will not beleeue that God is rightuous, if he bee the doer of all things, ſpecially ſo farre foorth as to driue forwarde the euill. For by that meanes (ſay they) he ſhoulde be the author of ſin: and who is he that hath ſhewed that vnto them: It is euen as much as if they would frame God to theyr owne fancie, bycauſe they comprehende not hys wonderfull wiſedome to honour the ſame though it bee hidden from vs. Yee ſee then howe they be but arrogant beaſts, which cannot agree that God ſhould be almightie, except they might make him ſubiect too their owne faſhion and fancie. And (as the common prouerbe ſayeth) none ſo bold as blind bayard. O (ſay they) behold I conceyue it not. And who art thou▪ we haue ſeene this in ſillie fooles. For although they play the doctors in ſome one ſcience or other: yet notwithſtanding they bee ſo ouerignorant, as it is pitie to ſee, and a man may perceiue how there is nothing but beaſtlyneſſe in thē, yet neuertheleſſe they will be ſo bolde as to ſay, I vnderſtand it not, & therfore I cānot agree thereto. But although it were the wiſeſt and wilyeſt man in the worlde, yet ought men to ſpitte in his face and to abhorre him if hee dare ſet vp his briſtles after that maner agaynſt God. Now then we ſee that Iob hath giuen vs a good and profitable leſſon: namely that whereas he ment to ſay, that God hath both the deceyuers and the deceyued in his hand: he did put this preface afore it, that all power and skil is in him. Now let vs come to make compariſon betwene our wits, and Gods mightie power. Are we able to incloſe it in our brayne? If a mā ſhould go about to incloſe it in heauen and earth, it were to narrowe a roome for it. And yet will a man aduaunce himſelfe thither: and I pray you, is it not a monſtrouſneſſe when a man knoweth no more whether there be a creator or no, ne paſſeth what apperteyneth vntoo him? Then let vs remember wel what is ſaid here, namely that although we think it very hard, that God ſhoulde haue in his hande both them that deceyue, and them that are deceyued: yet is it ſo neuertheleſſe. VVhy? For God were not almightie if things might bee done in this worlde againſt his will, and without his medling in them. For how were he almightie. Yes truly, but (will ſome man ſay) what reaſon is there in it? Thou muſt ſeeke the reaſon otherwhere: and bycauſe thou canſt not attayne vnto it: thou muſt with all lowlineſſe honour that which ſurmounteth thy capacitie: thou canſt not ſtye aboue the cloudes. God muſt be acknowledged to bee wiſe and almightie: and if thou perceyue not the reaſon: well, tarie thou his leyſure with ſilence and quietneſſe, vntill hee diſcouer that thing vntoo thee which as yet is vnknowne. For what is ment by this ſaying, that we ſhall behold that thing face to face, which we cannot ſee now, but as it were through a glaſſe or dimly? would we make the ſcripture falſe▪ Theſe vai [...] glorious beaſts that deface and darken the prouidence of God vnder colour that they conceyue not the reaſon of it, and that they cannot brooke that which is cōteyned in the holy Scripture, would haue God to reſerue nothing to the laſt day. And why do they not finde fault with him then, for not making them greater clerkes, ſeing that men [Page] perceiue them to be ſo ignorant and dulheaded? Although they make a greate ſhewe, (for they haue neyther iudgement nor diſcretion in deed) & although men haue them in eſtimation whether it be in way of ſcorn or otherwiſe: yet is it to be ſeene that they be as dull beaſtes as can be. VVhy blame they not God for not giuing them a fyner wit? and for not giuing them the meane to profite better in his ſchoole? For they ſeeme to themſelues to bee the worthieſt men in the world▪ and yet hath God giuē them ouer. VVhy do they not blame him for not handling thē 10 after their owne luſt? For in their owne opinion they bee ſo wiſe men, as the worlde ought to make them too ryde triūphing in chariots: and yet in the meane while they are ſeene what they be. So then they will haue ſtore of replies to find fault with God, when they take in hande to bring him to an account. But on our part let vs kepe that which is ſayd here: namely that wee muſt bee ſo ſimple as to honor Gods prouidence and wiſdome, notwithſtāding that the ſame be hidden from vs. Furthermore let vs come to that whiche Iob ſayeth heere concerning him that is deceyued,20 and him that deceyueth. VVhereas he ſayth that both twaine of them, as well the deceyuer as the deceiued are in Gods hand, he meeneth it not in reſpect that they be his creatures, and haue their life of him. For that were a very colde ſaying, and ſhoulde import nothing. VVee knowe he treateth here of Gods iudgementes whiche are incomprehenſible, and whervnto our wits are not able to reach. Nowe then were it ſo ſtraunge a verdite to ſay, that God hath made all men, & that he beholdeth as well the wicked and deceytfull, as alſo him that is deceyued? This 30 were no whit at al without the common order of nature. But wee ſee that Iob ment to wade further: that is to wit, that when any man erreth & is deceiued, the ſame cōmeth not to paſſe without Gods wil & ordinance: and alſo that whē a deceiuer bringeth his crafts & ſuttleties about, god gouerneth them from aboue. As for thoſe that woulde accuſe God of vnrightuouſneſſe, vnder colour that he ſuffereth the things that are done by men, but he doth them not himſelfe. I beſeech you do they reſolue this queſtion? For after that Iob hath ſayde, that there is power and vprightneſſe 40 in God, hee addeth that both the deceyued and the deceyuers are in his hand▪ Lo how Iob auoweth Gods mightie power, and that hee hath the gouernment of the world, in ſaying that both the deceyuers and the deceiued are in his hand. If there were but a ſingle ſufferance, Iob had ſpoken very ill. Then muſt it be concluded, that God guideth all things in ſuche wiſe as nothing is done otherwiſe than he hath ordeined. But by the way we muſt beare in minde that which I haue touched alreadie, namely that God wil ſometimes haue men deceiued, & the reaſō why 50 he wil haue it ſo, is apparant: but ſometimes alſo we know not at al wherof it cōmeth, nor whereto it tendeth. And in this cace it behoueth vs to hold our wits in, and to brydle them, acknowledging our ſelues too ignorant and feeblewitted to atteyne ſo high. That it is Gods wil that deceits ſhould reigne, and that men ſhould be beguiled: the holy ſcripture ſheweth. It is not tolde vs there that God doeth but only giue leaue, as if he ſhuld ſay, I paſſe not, I will not medle with it: but that he cōmaundeth it: inſomuch as he ſayth, who is he that ſhall go out to deceyue: Beholde how 60 God ſeeketh for deceiuers, and will haue deceites to haue their full ſcope: for ſo ſpeakes the holy Scripture. VVhat gloſe cā be alledged to darkē ſo euidēt a text? And the diuell offereth himſelf, ſaying: I will go & be a lying ſpirit in the mouth of al the prophets to begu [...]le Achab. Thervpō God ſendeth Satan forth▪ and willeth him to deceyue & to blind both the king & all the people. Now then we ſee wel that God ſhrinketh not into a corner to ſay, I wil ſuffer it to be done: but ordeineth & diſpoſeth it. For otherwiſe (as I ſayd) he were not almighty. VVhē the ſcripture giueth that title vnto God: it meeneth not that he can do it if he liſt, & that he is at reſt in heauen, & doth nothing: but it meaneth gods mighty power matched with effect: that is to wit, that he is preſent in all things, & that there is not any thing done otherwiſe than hee diſpoſeth it. Yee ſee then after what manner God is almightie. And as for thē that babble ſo, to diſfeate or to reſtreme Gods prouidence, they denie the firſt article of our fayth, lyke witleſſe folke as they be, poſſeſſed with diueliſhrage. Therefore vnleſſe we will make the ſcripture falſe, it is a ſettled point, and we muſt hold vs to it, that God will haue men to be deceyued▪ And it is not ſayd ſo in this text only, but alſo throughout the whole holy Scripture. Aboue others there is a notable place in S. Paule which ought to bee ſo much the more familiar to vs, bycauſe we haue the experience & proofe of it. For S. Paule treating of the ſtate of the chriſtian church to come, ſayeth there ſhall be a falling away, ſo as mē ſhal become renegats after the goſpel hath bin preached vnto them: & they ſhall renoūce God, & there ſhall be a horrible ſcattering through the whole church: which thing we ſee. Yet notwithſtanding the Papiſts forbeare not to ſay, hath God ſuffered the Churche to erre ſo long a time? Behold, S. Paule telles vs it ſhould be ſo. Now if the ſame come of God, is it but a ſingle ſufferāce? No no, But S. Paule ſayeth expreſly that God will ſend effectuall errour. He ſayeth not onely that God will let Satā looce to deceiue men: but he ſaith that the deceits and leazings muſt take effect, & that mē ſhall not be able to kepe thēſelues from being beguiled. Then ſee we gods horrible vengeance before our eyes, in that men haue bin blynded, ſo as they haue not perceyued the lyes and deceits of Satan, but haue bin caryed away by thē like brute beaſts. VVhoſe doing was that? Gods. S. Paule auoucheth it expreſly. How beit it is true that in that behalfe there is a manifeſt reaſon. For S. Paule ſayth, that the ſayd ſcattering ſhall happen for mens vnthākfulneſſe: bycauſe they haue refuſed to honor God, therfore they muſt be faine to beare the yoke of men, and be ſubiect to their tiranny. They had no mind to obey the truth, & therfore god fed them with lyes, according alſo as it is ſhewed in the firſte chapter to the Romans. For ſomuch then as the world coueteth to be deceiued, yea & ſhetteth his eyes whē God goeth about to inlighten it by his word: needs muſt Satā beguile & miſleade it. But ſomtimes the ſame ſhall come to paſſe & we not know why: if a man demaund the reaſon of it, when he hath made long diſcourſe, he ſhall be at his wits end. Thē let vs marke wel, that although we perceyue not the reaſon why God doth a thing, yet muſt we ſtoupe downe our necke (as they ſay) and reuerence his mightie powe, raſſuring our ſelues that the ſame is ruled with al vprightnes & indifferencie, notwithſtanding that we be not priuy to it: yea euē at ſuche times as God blindeth [Page] men, and raiſeth vp deceiuers to beguile them, ſo as falſe doctrines, abuſes & hereſies haue their full ſcope, & God giueth Satāful power to puniſh our ſinnes. Furthermore a man might moue yet many other queſtiōs. How? Is it poſsible that God ſhoulde ſerue his owne turne by Satā? There is nothing but malice & naughtineſſe in him: And beſides that looke vpon a wicked mā that hath none other intent but to ouerthrowe all goodneſſe and to deſtroy it: and yet he doth it and bringeth it to paſſe: Seemeth it not that hee is acquit, bycauſe his ſeruice hath 10 bene to the accompliſhing of Gods will? Men will moue ſuch queſtions as theſe, which ſerue to grauell oure wits: and for that cauſe, Iob (as I ſayde) hath vſed this preface, Power and dominion are in God: that is to ſay, that forſomuch as he hath al things in his hande: it is reaſon that he ſhould diſpoſe of his creatures at his owne pleaſure: & that forſomuchas he is iudge of the whole worlde, therefore he cannot do amiſſe, nother it is impoſsible for him to ſwarue one waye or other from right dealing. For his will (although it be vnknowne to vs) is the fountayne of 20 all rightuouſneſſe. VVhen a man hath doone any thing, his doing is examined. VVhy ſo? For wee haue a rule aboue vs, and verely our wittes are changeable from good to euill: yea and (which worſe is) they be naturally altogither euill, crooked, & vntoward, & there is no rightneſſe at all in thē. For we be ſubiect to be caried heere & there by our owne fancie. By reaſon whereof our dooings had neede to be examined, and that there ſhould bee a hygher rule ouer thē. For if mē ſhould haue the rule of thēſelues, it is certaine that there would be nothing but cōfuſion in 30 their ſtate. And here yee ſee why the heathē mē thēſelues ſayd, that the lawe ought to be as a God ouer vs, and that God ought to bee our lawe. But the cace ſtandeth not ſo with God. Therefore when we come to his will: it is the rule of all right. The rightuouſneſſe wherby we muſte be ruled and wherto we muſte be ſubiect, is aboue vs, but is Gods will aboue that according as I haue ſhewed alredie that Gods rightuouſneſſe is after two ſorts: the one as he hath ſhewed vs in his lawe, by the which he will haue the world to be ruled: and the other incomprehenſible, inſomuch 40 as now & thē we muſt be faine to winck whē God worketh, and be content to knowe nother how nor why he doth it. And ſo whē the reaſon of any of Gods doings is not reueled vnto vs, let vs vnderſtand that the ſame is a poynt of the rightuouſneſſe that is in his ſecrete wyll, whiche ſurmounteth the [...]ule that is manifeſt & knowne to vs. Verely this doctrine wil be very hard to many mē, but let vs content our ſelues with that which is auouched to vs. Seing that the Scripture ſpeaketh ſo, all of vs muſte anſwer Amen, and acknowledge the thing that is told vs 50 here: that is to wit, when we ſee folke erre, and deceyuers to haue their full ſcope: the ſame happeneth not without Gods prouidence. But beſides this that hath bene ſayd, let vs alſo bethink vs of the warning that Paule and alſo the prophet Eſay giue: which is, that if men looke well vpon themſelues, they ſhall not be ſo hardie as to lifte vp them ſelues againſt God, and to checke agaynſt his truthe. For what are we? VVee bee earth and dung. And what an authoritie hath God? So then if men looked well vpō their owne ſtate, ſurely they would not preſume to lift vp thē ſelues 60 in ſuche wiſe againſt God: and alſo, theſe dogges which forbeare not too barke though they cannot byte, would not be ſo bold But let vs leaue them at that point ſtil. If they cōtent not thēſelues with that which the holy ſcripture ſpeaketh, let them go ſeeke their anſwers otherwheres. For there are that take greate paynes to anſwere their queſtiōs: But that is to no purpoſe. And why? For we tempt God manifeſtly if we deſire to paſſe our boundes. Behold, God telleth vs that he doth many things, whereof the reaſon is concealed frō vs as now. If we be deſirous to know the ſame, is it not a forcible breaking of the wall that God hath ſet agaynſt vs? He hath barred vs frō it as if he ſhould ſay, ye ſhall not paſſe beyond this: now if wee paſſe it, is it not a plaine deſpiſing of God? So then let vs not ouer labour our ſelues to content the fond curioſitie of thoſe that auaunce themſelues after that maner againſt God: but rather let vs lerne to con [...]ute them after the faſhion & maner of S. Paules ſpeeche, ſaying: who art thou ô man? That one word (Man, Man) is ynough too ſtop the mouthes of all ſuch as lift vp themſelues in that wiſe agaynſt God. For vnder the word Man is comprehēded ſo much wretchedneſſe as we ought not only to caſt downe our heads, but alſo (if the earth could open) we ſhould be ſwallowed into the bottomleſſe pit, when we haue this diueliſhe pride in vs of lifting vp our ſelues againſt God. Moreouer lette vs marke that this doctrine bringeth vs great comfort, if ſo be that we can applie the ſame too our vſe. VVhen it is ſaid that both the deceiuers & the deceyued belong vnto God: thereby we vnderſtande that God bridleth Satan & all deceyuers, ſo as we cannot, (without his will,) bee troubled with falſe doctrine, nor with hereſies, nor with any other darnell that ſerueth too turne vs aſide frō the pureneſſe of the Goſpel. And why? For God holdeth the deceyuers in his hand: yea euen from Satan who is their head, vnto all thē that ſerue his turne. Seeing that God holdeth them ſo in his hande, it is certaine that they can attempt nothing farther than he giueth them the bridle. And although they attempt, yet haue they no aduauntage ouer vs, bycauſe that thoſe which are deceyued are likewiſe in the hande of God too. Now ſeing we be in his hand, let vs referre our ſelues vnto him, & he will not ſuffer vs to be of the number of thoſe whom Satan ouerthroweth: but we ſhall alwayes get the vpper hand of the lies which he ſhal trump in our wayes. Lo how we ought to practize this doctrine: not in murmuring againſt God, nor in deſiring to make a fond ſhe we and fooliſh brauerie to ſay, Tuſh I will diſpute agaynſt all this, and if a man cannot yeeld me a reaſon of it, I will neuer bowe. Let vs beware of making ſuch brags: and (as I haue ſayde) let vs rather humble our ſelues to honor that thing with all reuerence, which we know not. And although we ſee things ſo confuzed in the world, as there remayneth nothing for vs but to fal into deſtruction: let vs not be afrayd, but foraſmuch as God gouerneth all things, and hath ſoueraine dominion ouer all creatures: let vs warrant our ſelues in that. For God can well ynough diſappoint the policie of our deadly enemie Satan, and all the crafts and deceits of men, ſo as we ſhal haue the vpper hand. On the otherſide, although God liſt too afflict vs, and ſuffer hereſies to run abrode, ſo as many troubles inſue, and wee ſee all things cōfounded in this world: yet can he full well preſerue vs that we ſhall not miſcarie. For it is he that muſt giue Satans [Page] error effect: if he do it not, we be ſenced wel inough: & (as our Lord Ieſus Chriſt faith) it is impoſsible that euer the choſen ſhoulde be turned out of the way of ſaluation. Seing thē that the cace ſtādeth ſo, let vs put our ſelues into gods protection, & forſomuch as it pleaſeth him to cō mit the charge of our welfare to our Lord Ieſus Chriſt: let vs cōtent our ſelues therwith, let vs be at reſt, & let vs not be toſſed with vnquietneſſe to ſay, how ſhal we ſcape? we be in daūger of vndoing. True it is, that we ought to ſtand vpon our gard, & be carefull to call vpō God: but whē we 10 haue called vpō him, walking in purenes of life, let vs not dout but he maintemeth vs in ſuch wiſe as al the troubles in the worlde can doo vs no harm, that we ſhould not always abide ſtedfaſt in his truth, & the ſame truth be an inuincible fortreſſe to vs, according alſo as S. Paul ſpeaketh.

But let vs caſt our ſelues downe before the face of our good God with acknowledgement of our faults, praying him to make vs perceyue what maner of ones we be, and what our rudeneſſe & brutiſhneſſe is: to the end we may lerne to humble our ſelues vnder him, and to glorifie him in all caces, and to walke after ſuch ſort in his feare, as we may thinke all to be good and rightfull whatſoeuer he diſpoſeth of vs and of all other creatures. And ſo let vs all ſay, Almightie God our heauenly father. &c.

The .xlviij. Sermon, which is the fourth vpon the .xij. Chapter.

17 He putteth Counſellers to the ſpoile, and maketh Iudges dull vvitted.

18 He loozeneth the band of kings, and girdeth their reines vvith girdles.

19 He putteth princes to the ſpoile, and diſtreſſeth the mightie.

20 He taketh avvay ſpeech from the faithfull, he taketh avvay courage from Princes.

21 He poureth out contempt vpon the noble, hetaketh avvay ſtrength from the mightie.

22 He bringeth hidden things to light, and the ſhadovv of death vnto open light.

23 He increaſeth people and deſtroyeth them: he enlargeth nations and ſtreitneth them.

24 He taketh avvay the heartes of the gouernours of the earth, and maketh them vvander as in a vvilderneſſe.

25 He maketh them to grope as in the darke vvithout light, and he maketh them to reele like drunken men.

LIke as yeſterday we ſaw that god hath in his hand both the deceyuers 30 & the deceiued: ſo now Iob proceedeth too declare, that the changes & turnings that are ſene in the world, com not to paſſe by haphazard, but by Gods diſpoſition, & that it ſtādeth vs in hand to knowe, that when the worlde is ſo turmoyled, there is a ſecrete brydle from aboue, ſo as things are neuer ſo confounded, but that God diſpoſeth them as he thinketh good. And hee taketh the notableſt 40 things, that wee might thereby perceyue Gods prouidence the better. It ſhoulde ſeeme that Princes are priuiledged aboue the reſt of the worlde, and that they are (as ye would ſay) ſholed out from the common ranke of men. But Iob ſheweth that God doth there cheefly vtter his power, and will haue it too bee cheefly knowne there. If ſome poore man be afflicted, or if there light any aduerſitie vpon him, there will be regarde had of it: for we be commonly inured with ſuch matters. But when a Prince that ſeemed to be hoyſſed vp aloft, is caſt downe,50 there we bee more touched, and wee muſt needes eſpye Gods prouidence if we be not to blockiſh. Alſo when they that haue the gouernment of the people, become ſo dull witted as there is neyther vnderſtanding nor reaſon in them: that alſo is well worthie to be marked and we loke neerlier to it than if they were priuate perſons. And ſpecially when men haue had good wit, when they haue had ſome learning and experience, and when they haue bene wholy faſhioned to deale with publike gouernment, and afterward are ſodenly become dullards, and are no more 60 the men they were afore: ſuch maner of chaunge is ſo notable, as it conſtreyneth vs too looke vp vnto God. And that is the cauſe why Iob ſpeaketh not here of the cōmon people, but of the gouerners. He ſpeketh not of the ſimple ydiots, but of thoſe in whom men haue knowne greate wiſdome, inſomuch as they ſeemed too haue bene able ynough to haue gouerned a whole worlde, and yet notwithſtanding are deſtitute of wit and reaſon. Lo in effect what is ſhewed vs heere. Howbeit foraſmuch as the talke cōcerneth notable things, & ſuch as import much matter. Iob thinketh it not inough for him to vtter his minde in a word or twaine, but he repeteth it, ſaying, that God putteth the princes, the ſtrong men, and the men of might to the ſpoyle, & that he vntieth their band, ſo as ther is no more ſubiectiō to them, their alliances are nothing worth, whē they haue their ſword by their ſide it ſhall fall to the groūd: & (to be ſhort) the meanes whiche the Princes of the earth haue, ſhall not ſerue thē to any purpoſe whē God liſteth to pul thē downe. Iob therfore ſtādeth vpon that poynt, bicauſe [that on the one ſide] there is ſuch a lazineſſe in vs, and that on the otherſide he ſeeth, we be ſo blind in the thing which we ought to conſider moſt of all. For although we do partly know it to be gods doings when ſuch chaunges happen: yet cannot the ſame ſink in our minds after ſuch maner as Iob ſpeakes of: and although we haue well bethought vs of it, yet can we not make our profit of it. Neuertheleſſe it behoueth vs to know that if God do ſo gouerne the cheef ſtates of the world, his arme is alſo ſtretched out to the leſſer things, ſo as nothing eſcapeth him: Lo what we haue to marke in effect. But (as I haue ſayd) whē the cheef ſtates be changed, euery mā will be moued, but anon after we will think no more of it. And indeed we ſee the ſtories are full of that which is conteined here: & yet the world fareth not ſo much the better therby, as to [Page] be ſo perſuaded as it ought to be, of gods prouidence, and that hee hath ſoueraine dominion ouer all things. This thing was neuer yet throughly well knowne. And what hath bin the let of it but our owne blockiſhneſſe? For let vs mark wel that God delighteth not to chaunge, as men imagine the wheele of fortune, nor as heatheniſhe folke ſay, that God playeth with men, as a mā toſſeth the balles at a teniſplay. It is not ſo: but theſe chaunges happen bycauſe me cannot ſuffer God to cōtinue his grace towards them. VVhen all things are ſetled in good plight: behold,10 men are wearie of their eaſe: they friske, and kicke lyke horſes that are too well fed. They that are in authoritie forget themſelues and deſpiſe God, & they imagine that ther is no more any brydle vpō thē. Lo our Lord ſendeth chaunges into the world bicauſe we cannot abide that he ſhould hold one euen & cōtinuall rate ouer vs. Again it is for our behoofe that he make vs to knowe what a one he is, & that we ſhould perceyue him to be the ſoueraine of all his creatures. For although Princes and ſuch as are in honour, abuſed not their ſtate in auauncing themſelues to 20 al vngraciouſneſſe: yet will they be puffed vp with pride, and thinke themſelues worthie to come to that high degree, and haue purchaſed the ſame by their owne policie, ſo as God is nobodie at all with them. And on the otherſide we would be of opiniō, that nothing els reigneth but fortune. God therefore muſt bee faine too diſcouer the things that were as good as buried, to the ende wee may knowe how he hath the ordering of all things And that is the cauſe why ſo great alterations happen in the worlde. VVhen a man readeth the Chronicles, he would wonder 30 how it ſhould be poſsible, that whereas had bin ſo great a monarchie, things haue bin ouerthrowne in ſo ſmal time, and after ſo ſtraunge a faſhion, as men would neuer haue thought. Let vs loke vpō the firſt monarchies, which were of the Aſſyrians & Chaldies: let vs take that which was ſo great as the ſtate might well haue ſeemed too be euerlaſting, and ſhould neuer haue bin ouerthrowne: & we ſhall find the ſame thing that I ſpake of. Loke vpō the Perſians and Medes who reigned ouer all Aſia, inſomuch that if a man had won a hundred leagues of that Countrie, it was 40 nothing. Armyes of fiuehundred thouſand men were in a readines. And theſe things are ſufficiently warrāted, ſo as they be no fables nor things inuented: but (as I ſayde) the certentie of thē is euident ynough. But yet for al that, one Prince with thirtie thouſande men diſcomfited one hoſte of three hundred thouſand, and another of ſeuenhundred thouſand. And how was that? A man would wonder at the reading of ſuch things. Yea, but God had blinded thoſe which had erſt thought themſelues to bee ſo come to the toppe of all ſtrength, as (to their owne ſeeming) no man 50 durſt open his lips at them, and that they had bin able too haue ouerwhelmed all their enemies with a blaſt of their mouth. God ment too mocke ſuch a pride. And by that meanes this great monarchie was ouerthrowne, as if God ſhould break a mans girdle aſunder, and his ſword ſhould fall away from him Euen ſo (ſay I) did it befall to the Perſians and Medes, VVell then, hath great Alexander gotten ſuch victories on all ſides? Is he like a thunderclap which ouercommeth a man when he doth but heare the noiſe of it? It is ſeene that God tooke him out of the worlde in the 60 floure of his age. And what remayned of him? Hee had heires males, he had a wife, a mother, and brethren: to be ſhort he had ſo great a kinred, as it might ſeeme that hys race ſhould neuer haue fayled: and he had gotten ſuch an Empire, as at leaſtwiſe his children were worthie to haue ſucceeded him. For he was no more taken for a mortall man, he was honored as a God, and his men of warre yelded him ſuch a reuerence, as would not haue ſticked too haue died for him, and for all ins linage. But yet for al that there was not one taile of his whole ofſpring left, al were fayne to go to the ſlaughter, and the blud of them to bee ſhed, like as he had filled the earth with bloud by his crueltie. God rooted out all his houſe. VVhen we ſee this, ſee we not wonderfull iudgements: And as for them that neuer read the holy Scriptures, may they not eſpie ſo diuine a power, as they muſt (ſpite of their teeth) cōfeſſe that there is a God reigning in heauen, who executeth ſuch iuſtice as neuer was looked for? I haue alledged but one example: But (as I ſayd) all ſtories are full of theſe things: and yet for all that: how little do men fare the better by them? If a man come to the Empire of Rome: it is a ſtate ſettled in ſuch wiſe, as there was no likelyhood that euer it ſhould be remoued. For they that bare authoritie in the common wealth of Rome, had neuer ſuffered any other bodie too impeache their ſtate, and yet neuertheleſſe the ſame was faine to come to paſſe. And how came it to paſſe that the Empire fell vnto him that obteyned it? verely euen by ſorce of warre when libertie was oppreſſed. But he that had it, had neither heire nor ſucceſſor after him, that could be ſayde to be Prince or Emperour, inſomuch as it was to be hoped that things ſhould haue bin ſet againe in their former ſtate. Notwithſtanding, things were ſo turmoyled, as a child became Emperor. For when Auguſtus Caeſar began to reigne, he had neither wiſedome nor wit, nor any thing elſe, ſo that the Empire was as it were caſt into his lap as he was aſleepe. And in deed when he ſhould haue fought in the field he was in his bed, and he had much a doo to rize. Therefore it ſeemed to him that the Emperourſhip fell to him as it were in his dreame. Yet was not this done by haphazard, but it was Gods will to abate the pryde that was in the Citie of Rome, ſo as afterwarde a neatcherd became Emperor, the ſonne of a brothell, who could brag of nothing but that he was his owne brothers ſonne, and that his mother was an vnkindly inceſt. And of whom came they? or of what aunceters? No man can tell from whence they came, whether they were bredde ou [...] of the earth, or out of the water. Ye ſee then ſo ſhamefull things, as would make a mannes heare to ſtande vp vpon his head to heare the ſtoryes of them read. But God ordeyned it in ſuch wiſe, too the ende it might the better be knowne that ſuch chaunges happen not but for mens inſtruction, as it is ſayde more fullye in the hundreth and ſeuenth Pſalme Then let vs marke well how it is not without cauſe that Iob ſtandeth ſo much vpon this poynt, when hee ſayeth, That God blindeth Princes ſo as there is neyther wiſdome, nor diſcretion nor aught elſe in them, but it ſeemeth that they be bereft of their wits, yea, & that that thing ſhal light vpō them in the minute of an houre, and afterwarde he will cut aſunder their girdle, and theyr ſword ſhall fal from them, in ſuch wiſe as there ſhall be no more force in it. Beſides this, if men haue had thē in eſtimation. God maketh thē deſpiſed, inſomuch as it is ſayde, [Page] that be poureth out reproch vppon them. Heere are three things▪ wherof two are viſible in mainteyning of princes, & the third is ſecret. The two viſible things are Force and wiſdom, ye ſee a king reigneth: & whēce hath he that authoritie? If he be wiſe, or if he haue skilfull counſellers ſo as things be well guided, and that they aduiſe him in hys affayres and lay for them aforehand: beholde that is one meane. The other is, when a king hath men and greate furniture of warre, is well alyed, and hath ſtrong holds in his countrie. Thus ye ſee the two things that we perceiue 10 to be the ſtandards of the kingdomes, Principalities, and ſtates of this world, that is to wit, Force and wiſdome. But God ouerthroweth their force, & ſo becommeth it nothing worth. And he will take away the wiſdome of thoſe that be of great forecaſt, & ye ſhal ſee them all ſo daunted, as they haue leſſe wit than little children. There is a third thing which is ſecret to the world: which is, that God imprinteth a certain maieſtie in Princes, ſo as they be honored, and it is not knowne why: according as it is ſayde in Daniel, that when God minded to ſtabliſh the great Empire 20 of Chaldie: he put a feare and terror of it into al creatures. Looke vpon Balſaſar, and looke vpon Nabuchadneſar who were kings. God magnified them in ſuch wiſe, as the birds of the ayre ſtoode in feare and awe of them. And wherof came ſuch a conceyt? euen of that, that God had printed his image in them. Conſidering the pride that is in all men, let not vs think that kingdomes could ſtand ſtedfaſt, except God mainteyned them by the meanes aforeſayd. Euery man would be a Lord, and no mā would beare the yoke. There is ſuch ſtatelineſſe in the nature of 30 all men, as euery man eſteemes himſelfe worthie to be a king. How commeth it to paſſe thē, that men ſuffer a ſmal number or ſome one alone to reigne ouer them, but bycauſe it is Gods wil that that order ſhould be among mē? And now it is ſayde, that God will poure out contempt and reproch vpon thoſe that haue bin noble, and whom men haue reuerenced, ſo as God will make them a laughing ſtocke, inſomuch that men ſhall flout them, and make none account of them. VVhy ſo? Bicauſe it belongeth to him to ſet vp, and to pull downe. Therfore let vs marke well the 40 three things that are ſpoken of here. Do the Princes of this world truſt in their munitions, and fortreſſes, in their people and reuenewes, and in all that can be had to mainteyne them? O, it is ſayd that God will cut their bandes aſunder, abate their forces, and vnbuckle their girdle. So then it is in vaine for princes to think that they ſhall continue euer bicauſe they bee well ſtored, fenced and furniſhed with all things at their hartes deſire. For as ſoone as God ſhall but blowe vpon them, nothing ſhall auaile thē. If Princes truſt in their wiſedome, it ſhall happen to them 50 likewiſe. And we ſee alſo how the Prophets mocke at the vaine ouerweening that was in the vnbeleeuers and enemies of God. VVhere are the ſage counſellers of Pharao? Hath not Egypt had the renoume vntill now, in ſuch ſort that if there were any greate policie in the worlde it was there? And behold they be dulled & bereft of diſcretion, and howe are they vaniſhed away in that wiſe? who would haue thought it? It is God that hath done it, ſayeth the prophet Eſay. So then, let thoſe that be the great ones of the worlde learne to humble thēſelues, & let them not 60 bee caried away with this fonde ouer weening, as though they were able to mainteyne thēſelues by their own wiſdome and ſtrength: for wee ſee that all that geere is but ſmoke before God. But if the great men of the world cā not yeelde themſelues therevnto: nor herken to this doctrine, at leaſtwiſe let their example ſerue for our inſtruction: let vs thinke vpon it, and be it knowne vnto vs that God hath ſhewed vs no ſmall fauour in that hee ſetteth Kings and Princes vpō the ſcaffold to teach vs, to the end that euery of vs ſhould humble himſelfe and walke aduiſedly, knowing that God gouerneth all things, and that he diſpoſeth of his creatures at his owne pleaſure. Then ſhall Princes be blinded: but in their perſones God giueth vs a profitable inſtructiō if the fault be not in our ſelues. The little ones therfore muſt vnderſtād that it is a ſingular fauour that God ſheweth them when he teacheth thē ſo in his ſchoole, and in the meane while leaueth thoſe a far off that are highlieſt aduaunced in the world. Herewithal alſo let vs marke well, that if God do ſo chaunge the ſtates of Princes, and abate the force of thoſe that ſeeme to be ſo puiſſant and ſtrong as al things quake vnder thē: what ſhal become of ſuch as are nothing in cōpariſon of them? Let vs go boaſt of our owne greatneſſe and ſtrength. Looke vpon theſe great Kings and Monarkes that haue Lorded ouer al men, how God hath cōfoūded them, in the twinkling of an eye: and I pray you what ſhall become of theſe glorious fellowes that haue nothing in compariſon, when vnder colour of I wote not what, they thinke themſelues to be maruelous men, & beare thēſelues in hand that they ought to flie aboue the clowds, bicauſe they haue but one peece of a finger vpon other men, and yet are but as Idols thēſelues? God needeth not in that cace to vtter any great iudgemēt & worthie of remēbrance: for their fooliſhnes is a laughingſtocke euen to little children. And thinke we then that God leaueth ſuch ouerweening & pryde vnpuniſhed, ſeeing it ſtinketh ſo in the ſight of the world that it cannot bee abidden, & moreouer hath no ground nor colour? And as for vs that are priuate perſones, let vs be well ware that we ſet not vp our briſtles. For it is Gods peculiar office to daunt the proude and to reſiſt them. And the more they labour and ſtriue to aduaunce themſelues, ſo much the rougher muſt Gods hande be to cōfound them. Therefore let vs bee afrayde to lift vp our ſelues agaynſt God: for his hande is ouerheauie if wee come againſt it. Furthermore, (as I haue touched alreadie) wee muſte vnderſtand, that men muſt not glorie in their owne skil and wiſdome. For we ſee what is ſayd here of Iudges, Coūſellers, & Kings. God to mainteyne common weales, (which is a holy thing in this world) beſtoweth of his ſpirit vpon thoſe that are not worthie of it. Kings, or their Coūſellers, or ſuch as haue charge too gouerne the people, may haue ſome wiſedome, howbeeit not of themſelues: but for ſo much as God ſetteth them in that ſtate, it is requiſite for them to haue ſome peculiar thing whiche is not of their owne nature. And God doth this although men bee not worthie of it: the reaſon whereof is that he intendeth to maynteyne the order which he hath ſet. Neuertheleſſe he fayleth not afterwarde to bereeue Kings and Princes and their Coūſellers of wit & reaſon. If he deale thus towards thoſe on whom he beſtoweth his ſpirite extraordinarily: what ſhall betyde too priuate perſones? So then lette vs learne to walke modeſtly, and not to thinke our ſelues ſo [Page] well appoynted as to do any thing of our owne witte and reaſon. For God is able to bereeue vs of all. True it is that now and then God will leaue men witte and reaſon, and yet in the meane while it ſhall take none effect, as wee ſee in the example of Achitophell. God ſuffereth him to bee alwayes a man of great aduice as he was in deed, and there was great policie in the counſell that he gaue to Abſalom. VVell then, yee ſee that Achitophell had a very politike wit of his owne, and God abated it not a whit, and yet he brought not his enterpriſe to paſſe. And why? For God 10 blinded as well Abſalom as alſo all his counſell, ſo as Achitophell was not beleeued. VVee ſee then that God abridgeth the effect and force of them that are craftie and wylie to the ſight of the worlde: And ſometimes alſo he maketh them dull and doltiſh as Iob ſpeaketh here. Euen ſo likewiſe befalleth too priuate perſons if a man looke vpon them. Howe? Yee ſhall ſee a man that can ſo good skill to lay aforehand for his owne matters, as there is no fault to be found with him: and yet for all that, he proſpereth not. And why? God hath cut off the effect of ſuch 20 a mans wiſedome, and made it to no purpoſe. Therefore when this befalleth, we perceyue the prouidence of God. Howbeit it may alſo come to paſſe, that a man whiche is very polityke and of great forecaſt, ſhall do ſo fond an act as ſhall irke men to ſee it. Is it poſsible (ſhall men ſay) that ſo forecaſting a man which hath giuen counſell too all other men, ſhould fall into ſuch and ſo groſſe a follie? And what is the cauſe of this? God hath wrought it. So then, what is to be done? If God giue vs wit and wiſdome▪ firſt let vs vſe it as wee ought too do: that is to ſay, let vs not 30 apply our wit vnto euill, to beguile men, to deale deceytfully with them, nor to doo them harme or hinderance: but let it ſerue to mainteyne goodneſſe, and too repreſſe euill: and therewithall let vs ſtill pray God to ſtabliſh the wit which hee hath gyuen vs, aſſuring our ſelues that it is no continuall heritage, but God had neede too continue his grace as he hath begoone it. For wee may bee vtterly bereft of it too day ere to morrowe: [and therefore wee muſt thinke thus with our ſelues:] my God, thou haſte aſsiſted me, and I am ſo much the more indetted too thee:40 but yet take not thy ſpirite from mee. If a mans owne wit haue ſerued his turne well, a day, a yeare, or the whole tyme of his life: let him yeelde the honour vnto God, ſaying: Lord, I am beholding too thee for this, and I haue not ſtoode by my ſelfe: therefore thou muſt bee fayne to vpholde me ſtill, for I can do nothing at all of my ſelfe. Yee ſee then what wee haue too doo whereas it is ſayde that it is God that taketh away the witte of thoſe whiche were well aduiſed before: Making them too grope as in the darke, in ſuch wiſe as they bee both blinde and drunken, 50 and the power that they had to fore is vaniſhed away, and they are become nothing, ſo that if God liſted, they muſt needes come to vtter decay. VVhen we heare this, let vs take example by it, as I haue ſayde. But we muſt not leaue the other firſt article, namely That God poureth out reproche alſo vpon ſuch as were noble before, and whiche were had in reuerence and honour, vppon them will God ſpreade out contempt, and then ſhall they be ſo full of ſhame, as men ſhall ſcoffe at them, and they ſhall haue no reputation any more. Hereby we bee taught, that although wee haue all 60 that is poſsible to be wiſhed, nothing ſhall ſerue vs when this contempt commeth: but we ſhall be as if we had nother ſhape nor fauour, nor aught els, when men ſee vs in ſuch contempt. And if it bee demaunded whereof that commeth, no man can tell why. I ſay yee ſhall ſee men aduaunced too great eſtate and dignitie, yea euen of the mightieſt Kings of the world, and yet they ſhall runne in contempt, not for want of good iudgement and aduiſedneſſe, or for want of any meanes of force and policie: but men know not why. Therefore when they bee ſo imbaſed and runne in contempt, may not men perceyue that the hand of God is vpon them▪ Let men ſearch and they ſhall find that Princes haue ſometimes beene ſo ſhamefull and looce liuers, as they were not worthie to haue bene in the bottom of an alehouſe or of a borthelhouſe: and yet for al that, they were mainteyned in authoritie: and that otherſome hauing erſt bene men of age and of great wiſedome and authoritie, were by God made deſpyſed, ſo as there was no ſhifte for them of themſelues but too fall downe. Herein then let vs beholde Gods iudgements, and learne that if ſuch things happen vnto thoſe that are aduaunced aboue the common aray of men: God may well abace vs when he wil & fill vs full of ſhame, although we had bene in great dignitie and reputation. Furthermore Iob hauing ſpoken ſo of Princes, and of the chaunges that happen to their ſtates, addeth, that we muſt alſo behold Gods iudgements in the bodie of the people. Hee hath ſpoken of the heads, and now he cōmeth to the bodies, Behold a people (ſayeth he) that is growne great and mightie, and ſee howe God bringeth them to nothing. Again another people inlargeth and ſpreadeth out their boundes very far, and then God hemmeth it in. Certeſſe men do cōmonly father this thing vpon fortune: but that is bycauſe men blinde themſelues through their owne vnthankefulneſſe. For if wee would open our eyes, it is certaine that Gods iudgements are ſo manifeſt in this cace, as men could not gainſay thē. And that alſo is the cauſe why it is ſayd in the ende of the 107. Pſalme, (where Gods prouidence is treated off) that the mouth of vnrightuouſneſſe ſhall be ſtopped. The wicked may well deface Gods maieſtie too the vttermoſt of their power, but yet muſt they needes be conuinced: and when they haue wel conſidered the doings of things here through the whole worlde, they muſt needes haue theyr mouthes ſtopped. And lyke as I ſayd that when God ſmiteth vpon the thigh and proude heads, the ſmal ones muſt needs take occaſion to tremble & to humble themſelues: So when God viſiteth the whole bodye togyther, (that is to ſay, the people) what ſhal become of euery ſeueral mē ber and euery ſeuerall perſone? God ſpareth not a whole countrie: and what ſhal become of me. Thus ye ſee howe we ought to applie the great things vnto the ſmall, to the ende that euery man ſeuerally may learne to walk hūbly vnder the mightie hande of God, and too frame him ſelfe thereafter. For if we acknowledge God to bee our whole ſoueraine: hee will handle vs after another faſhion than is ſpoken of here: that is to wit, ſo as we ſhall perceyue that his protection is wonderfull towards vs. For if men offer themſelues to God, and ſuffer him to gouerne them: he wil ſtretch out his hand to mainteyne them in their ſtate: he will alwayes vphold them by his power: and he wil be a ſhielde and defence to them agaynſt all euill aduentures. But if men will needes flye too highe: God muſt needes [Page] ſtoppe them. So then muſt not euery of vs needes crouch when we ſee that God ſmyteth whole nations after that ſort? But firſt of all it ſtandeth vs in hand to be throughly perſuaded of that which is conteyned here. For how ſhall we elſe take inſtruction by that which I haue layde forth? let vs aſſure our ſelues that when the Lord ſhal haue multiplyed a people, he can well diminiſh them again to leſſe than nothing. And when there happen any great alterations in a Realme, let vs aſſure our ſelues that the ſame cō meth not to paſſe by hap hazard, but that God is the worker 10 of it. Therefore wee muſt bee throughly reſolued of thoſe two things. True it is that we may wel talke of thē: but that ſhall neuer be in good earneſt, till wee haue well ſtudied this leſſon, and that euery of vs bee well practized in them, in ſuch wyſe as the ſame may neuer bee blotted out of our remēbrance. Let vs aſſure our ſelues, that howe ſoeuer the world goeth, God ruleth all things in ſuch wiſe as we ought not to bee ſo witleſſe as too father any thing vpon fortune. That (ſay I) is the poynt whereat we ought to begin: namely at the hauing of the full aſſuredneſſe of 20 Gods prouidence, and then apply the ſame to our owne vſe. But I ſayde that we muſt make our owne profite by it, bycauſe we ſee that when ſome fantaſticall heads talke of Gods prouidence, it is to none other ende but to intangle thēſelues in ſuch ſpeculatiōs as are ſo groſſe that it is pity to ſee thē, & they bring no edification at all. They can wel ynough ſay, God chaungeth & God remoueth: but what for that? It is not to be edified in his feare. But the verye truth is, that when the holy Scripture ſpeaketh too vs of Gods prouidence, the intent of it is that therby we ſhould 30 know his mightie power. And in what wyſe knowe we it, and to what end? To honour him that holdeth vs in hys hand, & hath ful ſoueraintie ouer life and death: that is to ſay, to bee ſubiect vnto him, ſeeing he hath all authoritie ouer vs. On the other ſide the Scripture ſheweth vs that God is wiſe in gouerning the worlde, according as I haue ſaid already. Thē it is not for vs to ſay, God doth what he liſteth, and we wote not whither it be good or bad: But contrarywiſe we muſt cōfeſſe that all that euer he doth is wel done, and although we knowe not the reaſon of it, yet 40 muſt wee honour his ſecrete wiſdome. And in concluſion wee muſt tarie his leyſure tyll hee ſhewe vs wherefore he chaūgeth and ſhifteth the ſtates of the world in that ſort, and therwithall we muſt haue our eyes open when things are manifeſt. Behold, God bleſſeth a people. And wherefore? Euen for his owne mere goodneſſe ſake: wee muſt not ſeeke for any deſertes in men when God ſheweth thē any fauour. So thē, when we ſee God ſpred out his goodneſſe vpon a people: hee is to be magnified for the ſame. But if a people be outrageouſly gyuen to euill, and God 50 viſit them: muſt wee not alſo thinke what is the cauſe in that behalfe? lyke as in theſe dayes we ſee ſo great confuſions in the worlde as would greeue a mans hart: but wee ſee alſo how wickedneſſe is become like a flowing floud. Yee ſee a Countrie farre out of ſquare in great and outragious vyces, and Gods ſcourges follow by and by, that is too ſay, within a while after: muſte wee not needes in that cace acknowledge God too bee a rightuous Iudge? And wee may iuſtly condemne them that periſhe. But haue we once condemned them? Then muſt wee ſtreytwayes 60 come too our ſelues. For the principall poynt is, for vs too profite oure ſelues by other mens coſt, when God doth vs the pleaſure to warne vs aforehande, to the ende that euery of vs ſhoulde come home againe. Yee ſee then after what ſorte wee may fare the better by Gods prouidence according as it is ſhewed vs in this ſtreyn. But it is ſayd immediatly, That God bringeth the darkneſſe into light, yea euen the darkneſſe: hat is as darke as death: that is to ſay, which is as the darkeneſſe of Hell: the ſame will he bring to light when hee lyſteth. Here Iob expreſſerh what his meening is: namely to rehearce vntoo vs thoſe workes of God which are moſt famous. For if he ſhoulde ſpeake of cōmon and ordinarie workes: we would be as it were a ſlepe, and it would not touche vs a whit, as I haue declared alreadie. Therefore we muſt be warned in ſuch ſort, as our wittes may be aſtoniſhed at it, yea and as wee may be quickned vp, how lazie or dullminded ſo euer we bee. Thus ye ſee what Iob ment by ſaying that God will bring the darkeneſſe of death vnto lighte. He might well haue ſayd, God maketh his ſunne to ſhine euery day: we ſee how the night hath his courſe, & the day ſucceedeth. Lo heere is a great and wonderfull chaunge. Iob might haue ſpoken ſo. But foraſmuche as that is an ordinarie thing among vs: we paſſe not of it. Therefore he intended to touch the extraordinarie things, as if he had ſayd: God maketh ſuch alterations, as if Hell were aduaunced vp aloft, or as if death were ſet vp on high for men to behold. Now when darkneſſe chaungeth ſo into light, it is a ſtraunge faſhion, and ſuch a one as neuer was looked for. But thereby God wakeneth vs vp and giueth vs cauſe too thinke better vpon his power than we haue erſt done. So then let vs remember this leſſon well. But wee be neuer the better for all the inſtructions that god giueth vs from day to day: yea and although he worke ſuch miracles as ought to moue vs throughly when we do but think vpon them: yet are wee no whit touched with them. VVherefore he muſt bee fayne too worke after another faſhion, & too crie out aloude, VVe bee like as when a man is layde in his bed and falne faſt aſleepe: a thouſande things may be ſpoken to him which hee heareth not: folke may talke and diſcourſe of many matters, and he that is aſleepe ſhall knowe neuer a whit of it. But if one make a great noyſe, then ye ſhall ſee him wake, and a man cannot ſpeake ſo ſoftly but he will heare what is ſayd. So ſtandeth the cace with vs. For God ſheweth vs many things that ought too ſerue for our inſtruction: but we haue our eyesſhet: hee ſpeaketh to vs, but we heare nothing. And why? Bicauſe we bee aſleepe. And therefore he muſt be faine to make a great noiſe to waken vs, to the end we may think ſo much the better vpon his prouidence, and acknowledge that it is God that wakeneth vs, therefore it is not now for vs to be ſluggiſhe, ſo as we ſhoulde not haue regarde of him to profit our ſelues by the iudgementes that hee ſheweth vs. VVherfore let vs aduiſedly ſhroud vs vnder his protectiō, doubting not but that inaſmuch as he hath all creatures in his hand, (yea euen vnto the little ſparrowes, which are of ſmall value and eſtimation) he will neuer forget vs: not only for ſomuch as we be his creatures ſaſhioned after his owne image: but alſo bicauſe we be his children, according as he hath adopted vs by our Lord Ieſus Chriſt.

But let vs fall downe before the preſence of our good God, with acknowledgem [...]t of our faults, praying him to [Page] make vs feele them better, that we may abhorre them, & condemne this flouthfulneſſe which is in vs & in all our ſenſes: & to inlighten vs by his holy ſpirite, bicauſe we be blinde, euen in the lighſommeſt and manifeſteſt things. Therfore [let vs pray him] to open our eyes in ſuch ſort as we may behold the great ſecretes of his heauēly kingdome: yea and that we may beholde his maieſty ſo farre forth as is expedient for out welfare (according alſo as he ſhe weth himſelfe to vs by the meanes of our Lord Ieſus Chriſt) vntill we may come to the full & perfect ſight of it, which ſhalbe at the laſt day, when wee ſhall ſee him face to face in ſuch wiſe as it ſhall be fully faſhioned like vnto his glory. That it may pleaſe him to graūt this grace not only to vs, but alſo to all people and nations, &c.

13

The .xlix. Sermon which is the first vpon the thirtenth Chapter.

1 BEhold, mine eye hath ſeene all theſe things, mine eare hath heard and vnderſtoode them.

2 I knovve as much as you: I am not inferiour to you.

3 But I vvill ſpeake vnto God, and reaſon vvith him.

4 Yee bee forgers of lyes, and Phiſitions of no value.

5 O that you vvould hold your tungs, and that ſhould be counted to you for vviſedome.

6 Heare my diſcourſe, and vnderſtand vvhat I debate.

7 Neede you to alledge iniquitie in Gods defence, and to ſpeake vntruth for his ſake?

8 VVill yee pleaſure him? vvill yee pleade his cace?

9 Is it good that he ſhould allovve you? and that you ſhould vſurpe vpon him as vpon a man?

10 He vvill reproue you if you fauour him in ſecrete.

IT is a very euell thing when euerye of vs will ſet out himſelfe and will not bee inferiour to his companion. For when we haue this ſonde deſire to ſeeme and to be coūted wiſe, it is poſsible that the ſame ſhall ingender much ſtrife among vs, as S. Paule alſo ſpeaketh of it. This vayngloriouſneſle is the Sea and welſpring of all debate. For men ſhal neuer 30 agree quietly among thēſelues, except euery man yeelde meekely to that whiche is good and reaſonable, and bee voyde of deſire to aduance himſelfe aboue others. But if euery of vs be ſo fond as to ſteppe before other to be the more eſteemed: the fire muſte needes be kindled out of hande. Furthermore wee ſee howe the Scripture telleth vs that wee muſt eſteeme the gyfts of God in thoſe that haue receyued them. VVherefore let euery man thinke vpon his owne infirmities and ſinnes and that will make vs to ſtoupe, and to eſteeme thoſe whome we haue preſumptuouſly 40 ſhaken off: & let vs be afraid to do God any wrōg by deſpiſing ſuch as are not vtterly deſtitute of his gracious gyftes. But it ſeemeth heere that Iob mente to preferre hymſelfe before them that had ſpoken. I vnderſtand as much as you (ſayeth he) I am not inferior, mine eare hath hearde theſe things, mine eyes hath ſeene them. It ſeemeth here that Iob would haue more reputation of wiſedome & skilfulneſſe than thoſe three to whome he ſpake. But he was not ledde with deſire of prayſe, his doing ſo is 50 bycauſe theſe men woulde beare him downe with theyr preſumptuouſneſſe, yea and peruerte Gods truthe after theyr owne fancye. Iob therefore was conſtreyned to ſay that he vnderſtoode thoſe things better than they and he doth it to the end that if theſe men be able to profit thē ſelues by it, they ſhould do it by humbling them. For vntill ſuch tyme as men bee made to ſtoupe ſo lowe as they may bee no more puffed vp with the ſayde preſumptuouſneſſe: it is impoſsible too wynne any thing at theyr hande, for all that euer a man can ſhewe them, for they 60 ſette to muche by themſelves. Then if a man mynde too make himſelfe fit to heare Gods truthe, and too receyue it: he muſte be humbled afore. That is the thing whereat Iob ameth. But for as muche as they with whome hee talked, had bene hardened and were ſettled in the blinde ouerweening of theyr owne wiſedome: Iob wyll haue the truthe hearde, and not to ceaſſe to haue authoritye ſtyll, notwithſtanding that theſe men reiect it. Thus ye ſee Iobs meening in effecte. According heerevntoo, wee ſee how Sainct Paule is forced ſometimes to make compariſon betweene himſelfe and thoſe that were of eſtimation among men. It is certayne that Sainct Paule was not prouoked thereto by vaynegloriouſneſſe, nother was hee ledde with ſuch a minde as to deſire & couet to be eſteemed among men. VVhy then cōpareth hee himſelfe with ſuche as had bone wont to magnifie themſelues? If they be Hebrewes (ſayth he) ſo am I: if they be of auncient linage, I alſo may well account my pedegree: If they bee earneſt followers of the Lawe, I am ſo to as well or more than they, I haue liued without blame: if they boaſt thē ſelues too haue any knowledge, I alſo haue beene well taught frō my childhood, and I haue had a good mayſter. It ſeemeth there, that S. Paule gathereth togyther all the things that are wont to be eſteemed: to the end that men ſhould clap their hands at him, and take him for a greate man, and ſet muche ſtore by him. But hee ment no ſuche thing. For hee himſelfe auoucheth it to bee ſtarke folly. VVell (ſayeth he) you compell mee to play the foole, and to do as they do which ſpred out their wings, & bee medling with euery thing to be magnified among men: I am fayne (ſayeth he) to deale ſo, but not of mine owne will. And why? For he ſaw that the Corinthians & ſuch other like were ſorepoſſeſſed with a fonde reputation of men that were nothing worth, & loued none but ſuch manner of teachers, bycauſe they had ytching eares, by meanes wherof Gods Goſpell was deſpiſed, and thoſe troublers had theyr full ſcope. And they that had nother wiſedome nor diſcretion to conſider what was for their profit, ſuffered themſelues to be led by ſuch as had nothing but fayre [Page] glozings without any holineſſe. S. Paule then perceyuing this, telleth them. No no, If theſe maner of men purchace themſelues eſtimation by thoſe meanes: I may ſo do as wel as they, but I wil not: for that is not the thing wherin we muſt be eſteemed: according as he concludeth in the end, that if any mā will be coūted to be of Gods church, he muſt become a new creature. Ye ſee then (ſayeth hee) that the eſtimation is to be had at Gods hand, and not by theſe braueries wherwith mens heads are buzied. Neuertheleſſe, S. Paul (as we ſee) ment to ſhew, that he was not 10 inferiour to thoſe that pretended greate ſtyles too bee in ſome preheminence and dignitie to the worldward, after the ſame maner that Iob doth here. Hee ſawe that thoſe men mēt to treade Gods truth vnder foote, bicauſe they were in reputation. But Iob for his part telleth them hee vnderſtoode the things as well as they: and therevpon he purpoſed to warne them to be more lowly & to yeeld themſelues teachable. And although they had beene vtterly vnamendable & ſtubborne in their folly: yet neuertheleſſe Iobs mind was, that Gods truth, which had bene 20 in maner preuerted by them, ſhould haue full authoritie as it deſerueth. Thus much cōcerning the firſt poynt. And by the way we muſt be warned not to ſeeke prayſe or reputation afore men. For if we intende that, it is certayne that in ſtead of mainteyning the truth, we ſhall marre all: and God alſo will ſuffer vs to be ſotted in our own folly, and to bee made a very laughing ſtocke. Then let vs bee well ware that we ſeeke not our owne prayſe. But when our Lord giueth vs the grace to teach others, let the ſame tende to this marke, namely to honour him, and to cauſe 30 the thing to be well accepted which cōmeth of him, ſo as men may ſubmit themſelues vnto it, and wee our ſelues ſhewe example to others to do ſo: according alſo as oure Lorde Ieſus Chriſte ſetteth the ſame thing downe for a marke too diſcerne the good and true doctrine by. For when a man ſeeketh the glory of God, men know thereby that he is a miniſter of the truth. But if he deſire to be exalted and eſteemed: he muſt needes diſguiſe & marre all, & the pure doctrine muſt needes be defaced through his vayngloriouſneſſe. Marke this for a ſpeciall poynt. But 40 nowe let vs come to that whiche Iob ſayeth. Yee are (ſayeth hee) forgers of lyes, aud pelting Phiſitions, and I woulde fayne that ye ſhoul [...] all of you hold your tungs: for that were moste wiſedome for you. VVhen Iob calleth them forgers of lyes which had ſpoken afore, wee ſee ſtrayte wayes too what purpoſe he ſayeth it. Nowe lette vs take the ſaying that is added, namely that thei be pelting Phiſitiōs. VVhy ſo? Bicauſe they miſapplye their medicines as wee haue ſeene. It hath beene tolde you already that the doctrine whiche hath bene ſet downe by theſe men, was good and 50 holy, howbeit that it was ill applied to the perſon of Iob. It is as if a Phiſition ſhoulde choze good drugs, but yet (without knowing the parties diſeaſe, complexion, or nature,) ſhould ſay to him, Lo here is a good medicine, and a well tryed, and therefore it ſhall doo this man good. But if hee deale ſo: whereas he ſaueth one, hee ſhall kyll another. Therefore it behooueth a Phiſition to bee wiſe, that hee knowe his pacients complexion and diſeaſe. But theſe men heere had no ſuche regarde. And thus yee ſee why Iob called them pelting Phiſitions of no value. And 60 beholde heere a text well woorthie to bee marked. VVe knowe that Gods woorde is the ordinarie foode of oure Soules: but yet muſt the ſame ſerue vs alſo for Phiſicke when wee be diſeaſed. Breade hath alwayes his accuſtomed vſe: but Gods woorde muſte not onely feede vs, it muſte furthermore heale our diſeaſes and clenze vs. And therfore there muſt be diſcretion vſed in the applying of it. For without that, we ſhall confounde all. As howe? If a poore man bee deſolate, and haue a troubled conſcience, & we ſee him at the poynt of deſpayre: if one ſhould ſet Gods threatnings and vengeance afore him: what were it els but to ſend him headlong forward? I ſee a wall that ſhaketh alreadie, and I beate at it with greate ſtrokes of a [...]attocke: is it not the next way to throw it downe? Then muſt wee marke how they bee diſpoſed with whome wee haue to doo. For if a poore man bee already diſmayed at Gods wrath & know not where to become, he had need to bee comforted and cheered vp with the promiſes that God giueth to wretched ſinners in calling them too him ſo ſweetely. This medicine then muſt be applyed peculiarly too ſuche as haue neede of it. But there are others which are ſhameleſſe, & deſpiſe God, and ſcoffe at all that euer is ſayd to them: now if a man come to cocker them in it, by offering them the mercy of God, and by ſetting afore them the pitie that God hathe of vs: were it not a fooliſhe proceeding? For ſuche folke haue neede to bee touched to the quicke, and to bee threatned, yea & to be wounded euen to the bottome of the hart if it bee poſsible, that they may knowe what it is too ſtomake in that wiſe agaynſt God. Now then wee ſee, that the holy Scripture, beyng the ſpirituall Phiſicke of our ſoules, muſt be applyed according to euery mans diſpoſitiō. And now let vs marke in what ſtate Iob was. Hee was extremely preſſed with the affliction that God had ſente him, and wee haue ſeene the reaſon why, namely for that it behoued his pacience to bee exerciſed. God gyueth him pacience, howbeit not but that hee ſhoulde haue muche infirmitie therewith: for like a wretched man, hee ſtarteth out of ſquare, & caſteth forth bubbles and froth agaynſte God. Not that he leapeth quite out of his boundes, but he holdeth not ſuche an euenneſſe & meaſure as hee oughte to haue done. Thē how ſoeuer the caſe ſtoode, there was infirmity in Iob. He knew wel ynough how it was God that afflicted him: howbeit foraſmuch as he ſawe not the cauſe why, he thought that God preſſed him too ſore, and that hee oughte to haue ſpared him more. And what doe they that come to comforte him? They tell him that God is rightuous: & that is true. Herevpō they cōclude that God puniſheth not men without good cauſes, & that his handling of thē ſo roughly is by reaſon of their ſinnes: all this is true. But they miſapply it particularly in cōcluding that God handleth euery man according to his deſert, for we ſee the flat cōtrary. Out of a general principle that is good & true, they draw an euill cōſequence. For although God be iuſt, & men be ſinners, & haue deſerued it: yet doth it not follow that God puniſheth them therafter to the ful: or that he kepeth one continuall rate, ſo as he ſhould preſently puniſhe thoſe that haue offended, and reſerue nothing tyll the latter daye. Alſo it followeth not that Iob was a wicked man, and an hypocrite, & that God ſhewed euidently that he was ſhaken off, or that he had nothing elſe but hypocriſie in him before. All theſe things are [Page] falſe, notwithſtanding that theſe men take them and deriue them from a true grounde. And ſo yee ſee wherefore Iob calleth them pelting Phyſitions. This ſtreyne then warneth vs to pray God to gyue vs wiſedome, that we may take the holy Scripture to ſuch end as it perteyneth, and that wee may haue the diſcretion to applie it in ſuche wiſe as wee may do good with it, and that it bee not pulled too and fro by the toppe (as they ſay) according as manie men abuſe it. Furthermore when wee take in hand to teache our neyghbours: let vs conſider well what 10 is fit for them. The holye Scripture (ſayeth S. Paule) is fit to teache, too incourage, to warne, too reproue, and to redreſſe. Yea but it muſte bee conſidered what maner of one the partie is that it muſte be applyed vnto, as I ſayde afore. If wee ſee a poore ſinner that is caſte downe and mourneth for his ſinnes, and deſireth nothing but to returne vnto God: let it be ſhewed him that God is ready too accept him and receyue him. Yee ſee then howe wee ought too deale in that behalfe. Contrarywiſe if wee ſee one that is proude and ſtatelye: wee knocke vppon his 20 harde parte with a beetle to make him meeken himſelfe before God. And if wee ſee a ſlouthfull perſone: hee muſte bee pricked forewarde like an Aſſe. Thus yee ſee howe the holy Scipture maye bee profitable too vs. But in the meane ſeaſon wee muſte alſo keepe the ſame maner of proceeding on our owne behalfe. For wee muſte bee the ſame to our neyghbors that wee be to our ſelues. VVee ſee that when theyr conſcience is combered, and themſelues are diſquieted in mynde, they feede theyr owne humour. For they take Gods threatenings ſo rygorouſly,30 as they thinke they ſhoulde neuer come ſoone ynough too deſpayre. Lette vs keepe vs from ſuche dealing. And when wee ſpie Satans wylineſſe in making vs beleeue that we be vtterly paſte recouery, and that there is no helpe too comforte vs: lette vs reſiſt it and applye the remedie therevnto. It is Satan that woorketh: and therefore wee on the contrarye parte muſte ſeeke ſome aſſwagemente too bring vs backe vnto God, wee muſte enter intoo his promiſes, wee muſte gyue heedefull eare vnto them, and wee muſte ſet all our wittes vpon them.40 Moreouer, when wee ſee there is to much ſlouthfulneſſe in our ſelues, ſo as wee haue neede too bee prycked and ſpurred: lette vs take vs too the exhortations that are in the holy Scripture. Thus yee ſee howe we may bee good Phiſitions bothe towardes our ſelues and towardes oure neyghboures by conſidering what is meete and conuenient for vs. And as touching that Iob ſayeth, that he would fayne that his freendes woulde holde theyr peace, that they myght bee counted wiſe men: it agreeth with the common Prouerbe that Salomon vſeth, whiche is, that a foole may 50 bee counted wiſe while hee holdeth his peace. True it is that a man is neuer the better for hiding his owne ſhame ſo long as his folly abides ſtill within him, and he nuriſhe it priuilie: neuertheleſſe it is a beginning too doo well when a man hathe holde of himſelfe and can rule hys tung: for it is a token that he delighteth not altogither in his owne follie. True it is that ſome can couer their folly for a tyme: but in the ende they bee fayne too bewraye themſelues, and to make menne too knowe what they bee, that is to witte, fooles. Neuertheleſſe if a man haue 60 skill to keepe ſilence, although he be but of a weake wit, and haue not ſuch diſcretion as were requiſite: yet is it a greate poynt of wiſedome that he knoweth it, and fodeth not himſelfe in his vice, but rather laboureth▪ to amende it. I ſay, although ſuche follie remayne in a man: yet is it a greate poynt of wiſedome when he auaunceth not himſelfe, but knoweth himſelfe in ſuch ſort as he miſliketh of it and humbleth himſelfe. But if a man bewray himſelfe to bee a foole by his owne tung: it is a token that he is a ſtarke foole: according as we often ſee, that ſuch as haue leaſte skill, are babbling without reaſon, ſo as a man cannot by any meanes hold them from it, but when he hath talked with them a whole houre togyther, hee ſhall finde them to bee the ſame men ſtill. Therefore when men are perceyued to bee at that poynte: it is a ſigne of extreme foly. And therefore let this Prouerbe put vs in minde of that which S. Iames telleth alſo: that is to wit, that it is a greate vertue when a man can skill to holde his tung and to vſe it ſoberly. And why? For if wee bee too haſtie too ſpeake, it hindreth vs frō hearing that whiche is for oure pofit. VVhat is the cauſe that many men profit not at all in the woorde of God? It is bycauſe they are too haſtie, that whereas they ought to bee quiet, and whereas onely God ought to haue the hearing: they ſtep forth with their bubbles, and caſte foorth their talke, yea euen at randon. Therefore they ſhet the gate in ſuche wiſe againſt themſelues, as they cannot bee inſtructed though the doctrine be offered thē. For this cauſe let vs marke well, that whō S. Iames counſeleth vs to brydle oure tungs, his meening is that we ſhould be quiet & diſcrete to heare, if wee purpoſe to profit by that which is ſayd vnto vs: and further that among men: we muſt not be to talkatiue, nor wearie them with our vnprofitable babbling: and this muſt euery one of vs put in vre. It is not needefull too make long ſermons of it, for theſe are ſuche things as ſhoulde rather be continually minded than ſet forth at large with manye woordes. And the more that we perceyue it to bee harde to frame oure ſelues vnto the ſame vertue: ſo muche the more ought wee too eſteeme it in the man that can skill to ſpeake as muche as hee ought and no more. But nowe lette vs come to the cheefe poynt that is touched heere. Iob ſayeth, That hee will neuertheleſſe talke with God, and that hee will reaſon against him: but he blameth thoſe that had gone aboute to ouercome him by theyr diſputations▪ as who ſhoulde ſay they woulde ſpeake in the defence of God. Thinke yee (ſayeth hee) that God hath neede of your leazings? or that you ſhoulde come here to bee his proctours and aduocates? hath he neede that men ſhould defende him after ſuche a faſhion? Thinke you that this ſhall auayle you when he commeth to try you? ye muſte bee ouerwhelmed by him for all your pretence of deſirouſneſſe too iuſtifie him. Hee will ſhewe that hee abhorreth ſuch dealings, and that he will be mainteyned by his owne rightuouſneſſe, withoute borrowing of anye meanes to be acquitted at mens hands, and without borrowing of theyr leazings, and of the excuſes that they ſhall haue forged. VVhereas Iob ſayeth hee will talke with God and diſpute againſt him: verely there is ſome excuſe in that ſaying: but lette vs alſo marke the good that is in it, that wee maye diſcerne it from the euill. Beholde the good that is in this ſaying of Iobs, is that he wyll turne awaye from men. And why? For they with [Page] whome he had too doo perceyued not the ſpirituall battell that he had in himſelfe, and that he could haue found in his harte too haue indured a hundred times more, ſo be it that God had ſweetened his ſtripes with ſuch comfort, as hee might haue knowen that God is fauourable to me, and he will neuer faile me. Had Iob bene throughly perſwaded of that, and that God had hylde him by his mighty hande: no doubt but hee had bene ready to haue iudured a hundred tymes more. How be it foraſmuche as he perceyued perceyued nothing in God but rigour, ſo as it ſeemed 10 to him that God was vtterly agaynſt him, and perſecuted him with extremitie: he woteth not where he is: behold, he is out of his wittes. But ſuche ſpirituall battels are not eaſie to bee knowen of men. And therefore Iob ſayeth, that bee will talke with God: that is too ſaye, that hee will ſhrinke into himſelfe, and that being ſo gathered cloſe in ſecrete, hee will holde himſelfe there. For men take theſe words at randon and wreſt them as they liſt themſelues: but God knoweth well ynough too what ende his ſpeaking tendeth. Marke this for a ſpeciall poynte. And further 20 let vs alſo marke, that when the cace ſtandeth vpon the framing of our ſelues vnto pacience: if we indure any aduerſitie, we muſt comfort our ſelues in God: and if wee bee tryed, ſo as the Diuell tempteth and thruſteth vs forewarde to deſpayre, there is nothing ſo good as to gather oure wittes home. And why ſo? For ſo long as wee gaze at men, wee ſhall nothing auayle, but (whiche more is) wee ſhall do our ſelues harme. If I bee troubled that I can no more: well, if I cōforte my ſelfe with fayre ſhewes onely, and make greate proteſtations before men: God 30 will laugh my fondneſſe to ſcorne, in ſo much that when I come to my ſelfe agayne, and am alone, my conſcience will pinche mee, and then ſhall I feele how all that euer I pretended was but ſmoke. And why? Bicauſe I haue had more regarde of men than of God. So then, when a man intendeth to frame himſelfe vnto pacience: it is good for him to withdraw into himſelfe, as if he were ſeparated frō the whole worlde, and to referre himſelfe wholly vnto God, and ſuffer himſelfe too bee gouerned by him. And truly ſeing we are in ſuch neceſsities, we haue good cauſe 40 to call vpon God: but how ſhall we call vpon him, if we bee not as it were cut off from men? For ſo long as I am faſtened to this or that: ſo long am I turned aſyde from God. VVee ſee then that we muſt cut off all thoſe cordes that hold vs backe, and preſent our ſelues before the maieſtie of God as the only partie whome wee haue regard of. True it is that we muſte regarde our neyghbours alſo, bothe too edifie them, and to receyue comfort at their handes. But in the meane whyle wee muſte beginne at this poynt: that is to wit, at the laying open of our harts,50 before God, that we disburden all our matters, ſorowes, and cares vnto him. Yee ſee then howe our talking with God muſte bee to the ende that men drawe vs not hither and thither: but that like as God ſeeth vs, ſo wee haue our eyes ſettled and faſtened vpon him alone, and all that is hidden in our hartes maye bee clenzed and voyded away, when wee bee come to that poynte and are appeered be fore him. Thus yee ſee the good that wee haue to gather out of theſe woordes of Iob, and howe they bee profitable for oure inſtruction. But there is alſo euill in 60 them: which is, that hee will enter into diſputation with God. True it is that ſometimes God giueth vs leaue too reaſon with him: yea, but oure diſputings muſte not bee long: and beſides that, the concluſion of them muſte alwayes bee to glorifie him. As howe? VVee ſee that the Prophets finde fault with the calamities and deſolations which they ſawe: for they ſay, Lorde, howe can it bee that thou ſhouldeſt deſtroye thy people? wilt thou ſuffer things to be confounded after this ſorte? wilt thou neuer ſet them in order? Thus yee ſee one kinde of diſputing or reaſoning with God. Yea, but the Prophets & holy men reſted not in that poynte. For when they had bewrayed their infirmities after that maner, they alwayes concluded, do thou therwith and diſpoſe thou thereof according to thy wonderfull wiſedome: it is not for vs to replie againſt thee, and therefore wee will paciently wayte what ſhall become of thy worke. True it is that wee bee ſore amazed as nowe when wee ſee things go to ſuche confuſion. Yet notwithſtanding Lorde, thou wilt prouide well ynough for all, and in ſuche wiſe as thy name maye bee prayſed: vntill ſuche time as all bee ſet in order agayne, we will as it were ſhrinke down our heads to the groūd: according as it is ſayde, I will lay my mouth to the duſte, and the Sainctes muſte bee humbled in that wiſe. leremie was in horrible extremitie when hee ſaide ſo: for he ſaw the vtter deſolation of Gods Churche, in ſo muche that his couenant ſeemed to bee aboliſhed, his whole ſeruice turned vpſide downe, and the hope of the whole worlde buryed. And therefore after that Ieremie had made his moane, hee ſayeth hee will lay his mouth to the grounde, and rather eate duſte and dung than lifte vp his beake to lette his tung at large agaynſt God. Yee ſee then howe it is lawfull for vs ſometime to reaſon with God: howbeit ſo as it bee very mildly, and that the winding vp of it bee as I haue ſayde: that is to witte, too glorifie God referring oure ſelues wholly vnto him. Lo in effect what wee haue too marke. But lette vs come backe agayne too Iobs perſone. He intendeth to diſpute againſt God: and after what maner? It is after ſuche a ſorte that althoughe he knowe there is a double rightuouſneſſe in God: (that is to witte, the ſame which is manifeſted to vs in his law, and the other which he keepeth hidden:) yet hee coulde not conceyue the cauſe why God tormented him after that ſorte, but it ſeemed to him that God ought too haue borne with him. Therefore in this diſputing Iob vexeth himſelfe, and this paſsion of his is farre out of ſquare, and the diſputation is ioyned with it and dependeth vppon it. Ye ſee then that Iob doth amiſſe and is to be condemned for reaſoning after that ſort with God. Then let vs marke well that whenſoeuer God handleth vs roughly, and wee be tempted to grudge and fret againſt him, we muſte bridle our ſelues. True it (as I haue ſayd) that God beareth with vs if we vtter our griefes vnto him, & ſay, Alas Lord thou [...]eeſt what I am, I cā no lōger hold out, ſhal it be thus with mee euer? muſt I yet linger ſtill a longer time? VVe may (ſay I) make ſuch moanes to God: but when he hath giuē vs ſuch libertie, yet will he haue vs neuertheleſſe to conclude thus: Lord, we are thine and thou ſhalt do with vs what it pleaſeth thee, and it is not for vs but too glorifie thee in all reſpects. Lo what wee haue to marke, not only when the matter concerneth oure perſons, but alſo generally when it ſhall ſeeme too vs that Gods woorkes [Page] haue no reaſon in them. For example: if wee ſee greate ſtumblings, and that the wicked haue their full ſcope, and that God prouide not for the good, but ſuffereth them to be afflicted without giuing them any eaſe: by and by wee ſay, How now? God hath declared that he will ayde thoſe that call vpon him, and we ſee the cleane contrarie. VVe ceaſſe not too haue recourſe vnto him, and yet is hee as it were deafe for any prayers that wee offer vntoo him. Agayne he hath promiſed to defend his Church, and behold how it is left vp to the ſpoyle. VVe ſee that horrible 10 tirannie beareth the ſway, and where is Gods hād which ſhould ſuccour thoſe that are his? doth hee ſhew himſelfe willing too maynteyne his owne cace, when men ſee his Church is openly oppreſſed, and the enemies of all religion reigne now adayes in ſuch outrage as it is pitifull to ſee, and yet God repreſſeth them not? Then if ſuch temptations come to our minde, let vs learne to get vs awaye & not to fal to reaſoning with God. Thus ye ſee what we haue to marke vpon this ſtreyne. Now let vs come to the ſecond poynt. Iob ſayeth, that thoſe whiche had ſpoken mente 20 too currye fauour with God, when wee woulde ſupport a mortall man: for the Hebrew word that is ſet here, ſignifieth to like or accept ones face or perſone. VVhat is the cauſe that we accept perſons in matters of iudgemēt here in this world? Though a man haue an euill cace, yet if hee be our kinſman or freende, if he be commended vnto vs, if we may looke for any profit at his hande, or if he be in authoritie: well, we be moued with ſuch a fleſhly regard towardes him, and wee bee ſo caryed away with it, as the cace of the partie is nothing with vs, but the fauoure of 30 him blindeth vs. Alſo this worde Face or Perſone, is referred to the outwarde things that may ſerue to incline our mindes eyther to the louing or to the hating of any man. Thus then doth Iob ſpeake: It ſeemeth to you that God hath neede of your helpe too ſupporte him, as a mortall man that hath an euill cace. And truely if one bee minded to ſhewe him fauour, he will ſay, he is my kinſman, hee is my freende, he is commended to mee, hee hath pleaſured me, or he wil pleaſure me. Herevpon he diſguiſeth things after ſuche a ſorte, as hee proceedeth no more by ryght 40 and equitie, but indirectly. And I beſeeche you (ſayth Iob) hath God neede to be hilde vp in that wiſe, & to be ſupported after the maner of men? It behooueth vs to marke well this poynt, that it is not Gods will to haue his cace hādled ſo. For he abhorreth all accepting of perſons. VVe know that he telleth vs, that if wee will iudge rightly, wee muſt be turned quite & cleane away from all worldly reſpects. For thoſe conſiderations do vtterly bereeue vs of the vprightneſſe and diſcretion which wee ought to haue. Howe happeneth it that when a man maketh a lawe, hee 50 will make it reaſonable: and when hee ſitteth to iudge a cace, he will oftentimes giue a forked ſentēce? For when hee maketh the lawe, hee hath his eye vpon the matter, he looketh vnto vprightneſſe, and hee cannot turne aſide that hee ſhoulde not followe that whiche is good. True it is that all menne haue not this conſideration: but yet for all that, when wee haue no reſpecte vnto men, if a man propounde a cace vnto vs in ſuche wyſe as the perſones bee not medled with it, wee will iudge vprightlye when the cace is layde naked afore vs. But if the twoo parties 60 come before vs, and that the one bee riche or of our kinne, or that there bee ſome other like reſpect, and the other is a poore man, or not ſo well recommended vnto vs: Then is the iudge caryed awaye, yea and he reuerſeth all the matter euen when the cace hath beene layde open before him, and that hee hath gyuen ryght iudgement vpon it. And why? For the perſones bereeue him of the vprightneſſe whiche hee had. And here alſo yee ſee why our Lorde Ieſus Chriſt ſayeth, Iudge yee truely and not with accepting of perſons. And hee ſheweth that too bee fore poſſeſſed with any humane affection, whyther it bee hatred or ſauoure, and too pronounce a good and vnpartiall ſentence, are things that cannot matche togither. For our paſsions doo caſte vs into ſuche darkneſſe, that wee ſee not the right as wee did before. Yee ſee then how God condemneth all accepting of perſons: that is to ſay, the reſpect or regard that we haue to men. Now if the cace be ſo, that God will not haue any accepting of perſons among men, but vtterly abhorreth it: will he take it in good woorth towardes himſelfe ſeeing hee hath no neede of it? vndoubtedly hee will not. So then wee ſee Iobs meening. But nowe remayneth that wee knowe the profite of this doctrine. For it is more profitable than a man woulde thinke before he hath put it in practize. Let vs take the examples whiche wee ſee in theſe dayes with oure eyes. There are that doo halfe ſtabliſhe Freewill. And why? That they may the better pleade their cace againſte God. But lette menne followe that thing purely whiche the holye Scripture ſheweth vs. It is ſayde that men are naught and frowarde, that they cannot ſo much as thinke a good thought, that they can not ſo muche as ſtirre one finger to doo good, that they bee the bondeſlaues of ſinne, that all their thoughts are nothing elſe but a conſpiracie agaynſte God, and that all theyr affections are enemies of goodneſſe. Lo what the holye Scripture telleth vs▪ But there are that inferre heerevppon, yea, is it ſo? And wherefore then hath God giuen vs the lawe, wherein he requireth that wee ſhoulde loue him with all our harte, with all our minde, with all oure ſtrength, and with all our power? For if wee bee giuen vp to euill, why dooth God commaunde vs too doo well? Is not this a playne mockerie? Otherſome ſay, ſeeing wee can do no good, are wee not to be excuſed? For ſinne ought not to bee imputed vnto vs, excepte wee bee able too abſteyne from it. Seeing then that that power is not in vs, it followeth that there is no more ſinne in the worlde. Heerevpon there ſteppe in ſticklers, whiche woulde fayne play the Philoſophers too defende God, and to cleere him of all theſe ſlaunders. O (ſay they) it is true that wee bee weake, and that wee can doo nothing vnleſſe God helpe vs: but his grace is readie for vs, take it who will: and wee may make it auaylable, if the faulte bee not in oure ſelues. Beholde howe men are deſirous to curry fauoure with God by defacing the doctrine of the holye Scripture as thoughe God ſtoode in neede of their vntruthes. So is it alſo with Gods Election. VVhen men ſaye that God chooſeth whome he thinketh good, and leaueth the reſidue, and that it is vnknowne why hee doth it, ſauing that it ſo pleaſeth him, and that his only wil ought to ſuffiſe vs for a finall concluſion, & that thoſe whome God hath chozen haue too conſider his goodneſſe and mercie: and that as touching thoſe that are forſaken, they be▪ [Page] as it were mirrours of his vengeance: when men ſpeake after that manner, it is according too the Scripture. But nowe, beholde howe the malicious ſorte do ranckle and ſpewe out their blaſphemies againſt God: yea, (ſay they) and if he chooze whome he liſteth, then is he an accepter of perſones. VVhy doth he chooze the one rather than the other? Verely as who ſhoulde ſay, that God regarded our fayre eyes in choozing of vs, and that the cauſe ſprang not in himſelfe, that is too ſay, in his owne meere goodneſſe. But yee ſee howe men are alwayes deſyrous too 10 checke agaynſt God. And herevpon come in theſe ſticklers that I ſpake of to qualifie the matter. O (ſay they) we muſt not ſay that God doth after that ſort chooze whom he thinketh good (for that ſhoulde giue the wicked men occaſion to runne further oute of ſquare) but wee muſte rowe betweene bothe the ſtreames too content the one as well as the other. VVell then (ſay they) it is true that God choozeth: but it is thoſe whome hee foreſawe too bee diſpoſed to receyue his grace. And on the other ſide, looke whome he foreknewe to bee wicked and that they 20 woulde not bee the better for his choozyng of them, them dooth hee leaue ſuche as they bee, knowing well ynough that they would be vndone by their owne Freewill. Thus yee ſee howe the wicked ſorte doo ſpeake of Gods election, euen peruerting all truth: and yet they beare themſelues in hande that God liketh well of them for doing ſo. But let vs rather aſſure our ſelues that God abhorreth them, as this text ſheweth vs. And ſo yee ſee to what vſe we muſte apply this doctrine, if we minde to fare the better by it. Surely it deſerueth to be layde forth more at length, and ſo it ſhalbe God willing: but as nowe the tyme will not ſuffer a man to ſay any more.

But now let vs caſte our ſelues downe before the preſence oure good God with acknowledgemente of oure ſinnes, praying him to humble vs in ſuch wiſe, that being conuicted of offending him diuers wayes, we may ſeeke nothing but his fauour: and that if he afflict vs for a time, and vſe ſuche rigour as may ſeeme exceſsiue vnto vs, yet wee maye ſtill keepe our mouth ſhet, wayting pacientlie till hee deliuer vs from all our troubles: and that in the meane ſeaſon wee may giue him his due glory, acknowledging the authoritie which he hath ouer vs and all creatures. That it may pleaſe him to graunt this grace not only to vs, but alſo to all people and Nations, &c.

The .l. Sermon, which is the ſecond vpon the thirtenth Chapter.

This Sermon is yet ſtill vpon the vij. viij. ix. and .x. verſes, and then as followeth.

11 Doth not his Maieſtie amaze you? doth not the feare of him fall vpon you?

12 Your remembrance is like vnto aſſhes, and your bodies to bodies of clay.

13 Holde your tungs in my peſence, and lette mee ſpeake, and let happen too mee vvhat can?

14 VVherefore ſhould I take my fleſh in my teeth, and put my ſoule into my handes?

15 Although he kill mee, yet vvill I truſt in him: neuertheleſſe I vvill reproue my vvayes in hys ſight.

WE haue to go forward with the matter that wee began yeſterday: which is, that the ſcripture ſheweth vs many things which our vnderſtāding cānot brooke.40 For when a man ſpeaketh to vs after that maner cōcerning god: there is ſuche a ſcornfulneſſe in vs, as (to our ſeeming) wee are not bound to receyue any thing which we finde not to be good. Herevpon there haue bene ſome that would fayne play the wyze men in diſguiſing of things, to the end that all might be wel liked, according as I alledged two examples yeſterday. The one cōcerneth Freewill. For beholde what the Scripture telleth vs: namely, that men cā do no 50 good at all, but are hilde prizoners altogither vnto euill. Many are of opiniō, that if it were ſo, thē ſinners were excuſed & quit, in aſmuchas they haue no power in them to do good. And there are forgers of lyes, whiche rowe betweene two ſtreames and ſay, that then it were better to graunt men ſome Freewill, to the intent they maye bee blameworthie when they haue doone amiſſe. Yea, but the Scripture ſpeaketh otherwiſe. VVherefore is it that they flee to ſuch ſtartingholes, if it be not that they forge leaſings to curry fauour with God? hath hee neede of theyr 60 lies? muſte his trueth bee mainteyned by that meane? As much is to bee ſayde of thoſe that darken Gods grace in that he hath chozen whom he thought good, before the creation of the world, and reiected the reſt. And howe is that? It is a very ſore poynte, and wee ſee that many men haue ſtumbled at it. Yee ſee what theſe Sages alledge, and yet in the meane whyle they ſteppe in like ſticklers, ſaying, we ſay that God hath chozen thoſe that ought to be ſaued. And why is that? bycauſe hee foreſawe that they would be well diſpozed therevnto. Therefore in aſmuch as hee foreknewe that they woulde bee ready to receyue his grace: hee marked them out, that hee might ſay, theſe are myne. But dooth the Scripture ſpeake ſo? No, it ſpeaketh cleane contrarie. For it ſayeth that God fyndeth vs all alike, and that it is hee which putteth a difference betwixt vs: and that there is nother barrell better herring of vs, ſauing that God of his owne infinite goodneſſe draweth vs oute of death. Thus yee ſee the pure and ſimple doctrine of the holy Scripture. VVherefore doo men come too brabble heere? As I tolde you, it is becauſe they thinke too excuſe God by it. Yea? muſte God bee fayne too borrowe oure lyes, and muſt we bee his ſpokeſmen with oure wrangling trickes, lyke as wee ſee that euill caſes had neede to be well coloured, and altogyther turkined, that it maye ſo bleare the eyes of the iudges, as they may bee able too knowe nothing? Is it needefull to woorke after this faſhion in Gods behalfe? [Page] Then let vs marke well howe it is ſayde here, that when wee ſhall haue ſought all the corners of our witte to colour that which men would elſe reiect and condemne, to the intent that there might bee no article in all the holye Scripture, that might be miſliked: God will cōdemne vs for ſuch ſophiſticall inuentions. This extendeth yet further. For wee ſee howe many there are at this daye that would fayne be medling to make a meane betwixt vs and the Papiſtes. Verely (ſay they) it is true that there be many abuſes in the Churche, (they cōfeſſe all) and things are 10 ouergroſſe and vnable to be borne withall, & therfore it is needefull to haue reformation. They wil confeſſe this. But in the meane ſeaſon, if they bee demaunded what it is that we preache: they finde not any fault or peece of fault with our doctrine, but that we follow the pure ſimplicitie of the Goſpell withoute adding or diminiſhing: notwithſtanding▪ they ſee it is reiected of many, and that men cannot agree, and that it were a very hard matter to reforme all things hande ſmooth, & men are not ſo gentle to bee dealt withall. Herevpon they finde out & forge 20 a deuiſe to ſay, It were beſte then too holde a meane [betweene bothe,] as wee ſawe in the Interim. VVhat hath bene the cauſe to bring vs this Diueliſhneſſe, but onely that they which were the deuiſers of it, were deſirous to play the Alchimiſtes or multipliers, and to find out a new Quinteſſence and I wote not what? For they haue bene ſufficiently cōuicted, that in Poperie there is nothing but horrible confuzion, and that all things are ouerfarre out of order. The idolatrie there is as groſſe as may bee: the ſeruing of God is vtterly defaced, wee ſee that men put 30 their truſte in their owne deſeruings: they haue imagined that Ieſus Chriſte was as it were buryed, they trotted too this Sainct and that Sainct, too haue them theyr patrones before God: the Sacramentes are ſet oute too gaze vpon: they make chaffer and marchandize of mens ſoules: they impute more too pelting trifles and too ceremonies, than is meete, in ſo muche that they make Idols of them. Yee ſee then that theſe Neuters know all this well ynough, and that it had neede to bee remedied. But in what wiſe? O (ſaye they) the thing that theſe 40 Lutherans haue deſired hithertoo, is in manner impoſſible: the worlde cannot abyde ſuche an alteration: and therefore there had neede too bee ſome meane. Yea mary, it is true that men haue corrupted Gods ſeruice by leaning to that which hath beene commaunded by men: and therefore it is requiſite that for obedience ſake men ſhoulde bee bounde too doo ſo ſtill, howbeeit not to bee bounde in ſo greate penaltie, nor ſo ſtrayghtly as before. Agayne, men haue truſted too muche too the merites of woorkes: and therefore it muſte bee ſayde nowe, that 50 we ought to beginne with Gods grace, and that the ſame is the cheefe piller wherevpon to reſte. VVhereas Ieſus Chriſt hath beene as good as no bodie, and men haue not reſorted to him for grace: Now hee muſte bee declared too bee our Aduocate, yea our cheefe Aduocate, but not oure onely Aduocate. And all this while men may mingle theyr owne merites with the grace of God, and mens commaundementes muſte alwayes bee obſerued after ſome manner. Alſo men muſte not ceaſſe to haue the deceaſſed Sainctes to bee theyr Aduocates, ſo as they maye 60 be fellowe commiſsioners with Ieſus Chriſt. As for worſhipping of Images, men will bee no more ſo ſotted: but it may well be ſayde, that Images are to ſtirre vp the deuotion of the ignorant and ſimple ſort: and verely it is an ouer groſſe folly to gadde after them on pilgrimage, but yet in the meane while men may keepe ſtill ſome deuotion to them for the weake and ignorant. As touching the Sacraments, men may well ſhewe that they ought not to be had in ſo greate eſtimation, but men ought to knowe that they ought not to make account of them▪ but for the remembrance of Chriſte: but yet men may conceyue of them they wote not what. As for the Maſſe, well, that ſhal no more be ſo much aduaunced, men ſhall haue no more particular Maſſes for the deade, nor in honour of ſuche a Sainct, nor for this thing and that: but there ſhall bee a common Maſſe, and men ſhall ſaye ſtill that it is a Sacrifice: not that Ieſus Chriſt is not the true Prieſt that offereth himſelfe to God his father: but the Maſſe ſhall repreſent the death and paſsion of Ieſus Chriſte. Lo howe theſe leazing forgers haue ſurmized themſelues to worke politikely in making ſuche a medlye, to the ende that the Goſpel might not be to rough to the worlde. On the cō trary part it is ſayde, that God will not be ayded nor ſerued by our leazings. VVhat is to bee done then▪ Lette vs walke ſoundly and plainely, and let vs haue our mouthes ſhet, to the ende that when he hath ſpoken, we may hold our ſelues to that which proceedeth out of his mouthe, without any replying thervnto. Behold (I ſay) howe wee may be allowed at his hand. But he will cōdemne vs with all our ſhifts, if we thinke to purchaſe his fauour after our owne fancie, and ſtep neuer ſo little aſide from the pureneſſe of his worde to misfaſhion his iudgementes though they be neuer ſo ſtraunge to mans imagination. And now let vs come to that which is added. Dooth not his Maiestie amaze you, and doth not his feare fall vpon you, (ſayeth Iob?) And afterward he addeth, That their memoriall is like Aſſhes, and their bodies are as a bodie of Clay. Hereby he meneth that when we lie in Gods behalfe, it is as muche too ſaye as we conceyue not his Maieſtie, & that we would make him like our ſelues, and pull him downe hither, as if wee were hayle fellowe well met with him. Beholde (I pray you) what driueth men. VVhy are they ſo ſhameleſſe in falſifying Gods truth? Bicauſe they would meaſure it by their owne ſpanne. And what an oddes is there betwixte God and vs? Then let vs learne to conceyue what manner of one the Maieſtie of God is. And thervpon let vs be no more ſo fooliſhe, as to deſire to incroch any thing either vpon his worde, or vpon his iudgementes. Let vs looke downe with our heades, and lette God ſay what it pleaſeth him. And when wee haue hearde his worde, let him alſo doo what hee thinketh good, and let vs honour him in all his woorkes, ſpecially when wee enter into the conſideration of oure owne feebleneſſe and frayltie, too ſaye, what are wee? Thus yee ſee the two things that Iob compareth togyther heere. Firſt he ſayeth, Doth not the Maieſtie of God amaze you? VVhen hee ſpeaketh of Maieſtie or dignitie, hee ſheweth that men ought to bee ſomewhat better aduiſed when they talke of God. But what? VVee ſteppe to it bluntly, and it ſeemeth to vs that God will ſuffer men to play with him, as he addeth immediatelye after. Therefore when wee ſpeake of God, let vs learne to conceiue the infinite glory that is in him. [Page] For when we haue once conceyued that: it cannot be but wee muſte bee humbled to ſaye, Alas, it is no ſpeaking of God after the manner of men, nor making of any compariſon with him. For what ſhoulde be made of him▪ where woulde wee ſet him? or in what degree woulde we place him. VVoulde we haue him matched with his creatures? Is not that aſmuche as too make him a thing of nothing? And what ſhall become of his maieſty when men haue abaced him after that ſort▪ Then if we had the wit to conceyue or but only to taſt what Gods infinite glory is: it is 10 certaine that we ſhoulde learne to humble our ſelues vnderneath the ſame, and not be any more ſo ouerweening, as to make our ſelues beleeue this or that. Furthermore let vs bethinke our ſelues. For the feebleneſſe and wretchedneſſe that are in mans nature, giue a far greater gloſſe to Gods Maieſtie, inſomuch as he muſte needes bee magnified the more, when wee knowe throughly what wee our ſelues are. If we had in vs the glory of Angelles, we ſhoulde approche the neerer vnto God: but yet ſhoulde we be faine to do as the Angels do, according as it is ſayd of thē vnder the ſhape of Cherubins, that they were fayne 20 too hyde their faces, and were not able too looke vpon God throughly. True it is that the Scripture ſayeth they ſee Gods face: But howe is that ſeeing of it? They are not able to abyde it withoute caſting downe theyr eyes, and as it were withoute couering theyr faces with theyr wings: that is to ſay [they are not able to doo it] without a baſhfulneſſe in reuerencing God as their ſoueraine, vnto whome they are not able to atteyne, and withoute acknowledging the ſame highneſſe to humble thēſelues 30 therevnto. Lo how it is with the Angelles of heauen. And now how fare wee that are but rottenneſſe? As touching our ſoules, they bee but as little ſparkes, whiche ſhoulde bee quenched out by and by, and paſſe away intoo a ſhadow, were it not that God preſerueth them in their ſtate, and that hee did it of his owne meere goodneſſe. Then haue wee not in our ſelues the power to ſtande one minute of an hower, but God muſt be fayne to preſerue vs, bycauſe there is nothing in vs but ſmoke and vanitie. VVhen we knowe this: it is certaine that all preſumptuouſneſſe 40 will be well beaten downe in vs, ſo as we ſhall no more haue this fooliſh deſire of diſputing after our owne maner, to paynt God with our colours, according as wee ſee him disfigured and rent in peeces by men. VVe ſhall no more bee ſo preſumptious and malaparte, when wee knowe what his glorie is, and haue well bethought vs of the weakeneſſe that is in oure ſelues. Thus yee ſee after what ſorte wee ſhall bee aſtoniſhed with feare of him, as Iob ſpeaketh heere. For it is impoſſible that this knowledge of God ſhould bee ydle in men, and that it ſhoulde 50 not caſt them downe in ſuche wiſe, as they durſt no more bee ſo bolde to babble of God. For when they haue ſpoken ſo at randon, it is a token that they neuer knewe him, nor felte what his Maieſtie is. And why? As I ſayde afore, it is a liuelye feeling when wee once vnderſtande that it is God that hath created vs, and that wee are of him, and that whether we looke vpwarde or downward, all things are in his hand, and that there is in him a wonderfull rightuouſueſſe, there is in him a wiſedome that is hid from vs, there is in him an incomparable goodneſſe.60 If wee knowe all theſe things, it cannot bee but we muſte needes bee aſtonied, and abaſhed in our ſelues, ſo as we ſhall vtterly abace our ſelues before him, & honour his highneſſe which is infinite. So then let vs learne to know better what God is, to the ende we may be trayned to all modeſtie and ſoberneſſe, and therewithall alſo let vs examine what we our ſelues are. VVhen we ſee our owne fleſhe doth tickle vs to like well of our ſelues, ſo as wee be inclined to flatter our ſelues, and ſeeke to ſtande in our owne conceyte: let vs ſtirre vp our ſelues too ſay, whence commeth this vice? It is bycauſe thou haſte not yet knowne thy ſelfe. Conſider who thou art, do but enter into thy ſelfe, and be iudge of thine owne ſtate. There we ſhall finde that we haue a bottomleſſe gulfe of ſinfulneſſe in vs, and that we bee wrapped in ſuch ignorance as is horrible to behold, which is as it were ſo thicke a darkneſſe, as it vtterly choketh and ſtrangleth vs: and ſo far off are we from hauing our eyes open to knowe God: as wee ſee not the thing that is before oure noze▪ Therefore whē men ſhall haue be thought themſelues in that wiſe, it is certaine that they ſhall be ſo touched with the Maieſtie of God, that whereas it was ſeene that they were full of pryde, and as it were harebraynd in fearing of God, ſo as there were no reuerence nor modeſty in them at all: then the feare of God ſhall fall vpon them. In ſteade of the greate and ſtraunge faſtneſſe that is too bee ſeene in the world men ſhall find the reuerent awe of God. And why? For (as I ſayde) when wee haue once conceyued what God is: wee ſhall ſtoope vnder him. Agayne on the otherſide, when wee ſee what oure ſelues are, wee ſhall haue no more cauſe too ſtande in oure owne conceyte, nor to aduaunce our ſelues in any manner wiſe. Thus yee ſee what Iob mente to be token by theſe twoo ſentences. And for the greater confirmation, hee ſayeth. Yea, but thinke you that hee wyll beare with you if yee dally with him as with a man? Hee ſheweth vs heerein, that men are beguiled in that they knowing not the Maieſtie of God to honour the ſame, as they ought to doo, doo dally with him. VVhereas we ought to honour him: wee play with him as we bee wont to play in dealing one with another, that hee that can deceyue, ſticketh not to deceyue, and all is well ynough ſo it bee not perceyued. And like as we conuey our wyles among men: ſo alſo woulde we make our couin to paſſe for good payment to Godwarde: but that is too too greate an abuſe. Therfore let vs not thinke too dallie with ſuch a crafteſmayſter, and to ſcape vnpuniſhed. For althoughe God ſuffer men too runne [...]yote for a tyme: yet in the ende hee will not miſſe too ſhewe them that hee is not the partie that they tooke him for, but another manner of man. Hee is not the partie that they tooke him to bee, bycauſe hee is not lyke the creatures which ought to be obedient to the common rule in ſuche wiſe as they may bee brought too an accounte and meaſured by the lawe that hee hath gyuen vnto vs: vnto vs I ſay, for he hath ſquared out his law to bee our meetyard, and not to bee ſubiect to it himſelfe. Heerewithall alſo men muſt vnderſtand, that hee is another manner of one than they haue imagined him too bee: for they haue not had an eye to the infinite glorie that is in him. Therefore let vs beware of this dallying. For God ſheweth vs that whenſoeuer we treate eyther of his worde or of his woorkes, wee muſte go to it in good earneſt. And nowe [Page] Iob ſayth, Holde your tongues afore mee, I will ſpeake: and let befall mee what can. Heere Iob ſheweth that hee is not like theſe babblers, that skirmiſhe with Gods worde, and with his iudgementes, howe bee it aloofe from handeſtrokes: According as yee ſhall ſee ſome haue their tungs well fyled to talke: but that ſhall be but onely to debate of trifling queſtions farre off from pracize. But Iob ſheweth himſelfe to be none of thoſe. And why ſo? You ſee (ſayth hee) howe I carie my fleſhe betweene my teeth, as if I were torne all to peeces, and that I were fayne to take vp 10 my fleſhe and my skinne in my teeth to carie them, I haue my ſoule (ſaythe hee) betweene my handes. Sith you ſee mee in ſuch plight, thinke not you that I prate like a Popiniay in a Cage. No, no: I am forced to ſpeake from the heart. For God examineth mee by holding mee as it were vpon the racke. Then muſte I needes vtter my affections playnely. For as for mee I ſpeake as one that hath experience, and God tryeth mee after ſuch a maner, as it is well ſeene I haue no leyſure to colour matters, and to ſpeake one thing for another. Therefore let me ſpeake. For ye 20 ſhall not beare my burthen, it is God with whome I haue to deale, and it is hee alſo to whome I haue to anſwere: and ſo as for youre diſcourſes I leaue them there for ſo much as they bee worth, that is to ſaye, for vtterly vnprofitable and tryfling toyes. But as for mee, I will ſpeake according too that which God ſheweth mee, and which hee ſheweth mee by effecte. Thus yee ſee breefely what Iob meant to ſay. But let vs marke heere the manner of ſpeeche which hee vſeth, namely, that hee holdeth his fleſhe betweene his teethe to carie it. For hee was as it were rente 30 all to peeces, as if a mannes skinne were torne off, and hee wiſt not what to doe but to take it vp betwixte his teeth. Yee ſee then that Iob telleth in what plyght hee was: and thereby hee ſheweth himſelfe to haue bene in ſo pitifull cace, as hee was no more like a liuing creature. VVhereas hee ſayth that hee holdeth his ſoule (or his life) betweene his handes: it is as muche to ſaye, as the ſame was in vtter hazarde, and as it were abandoned and lefte vp to the ſpoyle. And heerein a man may ſee the doltiſhneſſe of the Papiſtes, in that they haue ſurmyzed that too holde 40 ones ſoule betweene his handes, ſignified too haue power too doe good or euill. Let men deuize what they liſt (ſaye they) I haue my ſoule in myne owne handes, that is to ſay, I can doe what I thinke good, I haue a free ſtate. To bee ſhorte, they meant to builde their free will vpon this ſentence, I haue ray ſoule betweene my handes. But we know that when God threatneth men, if hee tell them hee will leaue them in their owne hande: it is the ſoreſt ſcourge that can light vpon them. Beholde, God thundereth at vs when he ſayth hee will leaue vs vp in our owne hand.50 And why? For if God hold vs not backe, there is no remedie but wee muſt needes runne headlong intoo deſtruction. Therefore wee ſee howe the Papiſtes were beſotted, when they wreſted the Scripture after that faſhion. But the meaning is verie cleere in this ſtreine where Iob ſayth that hee beareth his ſoule in his hande, as if it were alreadie breathed out. Oure ſoule is clozed within oure body as in a Cheſt, and that is the meane too keepe it: but if wee had it in our hande, it were all one as if it were left at randon. Iob then declareth that he is rather 60 deade than aliue, and that God handleth him in ſuch wiſe, as he is like a wretched rotten carkaſſe, ſo as there is no more liuelyneſſe in him, but is become lothly too all men. Lo (ſayeth hee) I knowe well I am no more taken to bee of the companie of menne, but am eſteemed as a deade bodye. Heereby (as I ſayde) Iob ſheweth that he is not a ſpeculatiue teacher, but a true practicioner of the things that he ſpeaketh, that is to ſay, of Gods iudgements. And vndoubtedly, without this experience, wee can neyther knowe God, nor his hande, nor his power, nor his iuſtice, nor any thyng elſe. True it is that all men ſhall not bee tryed as Iob was, that is to wit, with ſuche rigoure: but yet muſt we come to the touchſtone, which will diſcouer vs to haue nothing but vaine ſpeculations. If God doe not ſometymes ſummon vs, ſo as wee maye feele what our ſinnes, and what endleſſe death is, and vnderſtande that we bee deſtitute of ſaluation, and ſhet out from all hope as in reſpect of our ſelues: wee ſhall neuer know to treate of God aright, I ſay we ſhall neuer knowe one iote of him with heartie affection. For theſe trifling pratlers maye well haue ſtore of fayre ſhewes, and they may make their bragges before men: but there ſhall bee no ſteadineſſe in them. Are wee then deſirous to ſpeake of God earneſtly and as becommeth vs? It is requiſite for vs too haue bene exercyſed aforehande and that we haue come too the tryall of it▪ that is too ſay, that God haue nipped vs, to the ende we may knowe both him and our ſelues. Thus yee ſee in effect what Iob hath meent in this ſtreine. And for the reſt, let vs marke well, that when oure Lorde putteth vs to ſuch tryals, wee had neede of a greater ſtrength than is in man, to the ende we may ſtand. Vpon the hearing of ſome of Iobs wordes, wee woulde condemne him, and good cauſe why. But by the waye we muſt conſider well the extremitie that hee was in, to the intent we may not thinke it ſtraunge though hee had ſome temptations that ouermayſtred hym. Albeeit that in the ende he withſtoode all combates: yet had he ſome feebleneſſe in the meane while, ſo as hee was in a maner quyte quayled. And althoughe his fayth fell not quyte downe: yet was it ſhaken, and hee hadde ſome defaultes which he well felte. Then behoued it hym to ouergoe ſuch temptations, notwithſtanding that they were ryght greeuous too beare: and therefore lette vs not thinke ſtraunge of his ſpeeche. For what man at this daye can ſaye as Iob ſayde, namely that hee is as a poore deſperate ſoule, that hee holdeth hys fleſhe and hys skinne betweene his teeth, and that hee hath his ſoule in his hand▪ True it is that Dauid ſpeaketh after the ſame manner in the hundred and nyneteenth Pſalme: but yet in compariſon, Iob was euen at the pittes bottome as wee ſee, if wee looke no further but vppon that which hee indured in his bodye, ſeeing hee was ſo broken out as a man woulde diſdeyne to looke vpon hym, yea and that the verye ſight of him was ynough too make a mannes haire ſtande vppe vpon his head, and that hee was become ſo hydeous a thing, as would ſhame a man, yea and loth his heart to beholde him. Nowe then if Iob had indured no more but theſe paynes in his bodie, had it not bene verie much? But the cheefe poynt (as I ſayde) was the feeling of Gods iudgement, and how God perſecuted him, in ſo much that hee found no fauour at his hand, but it ſeemed to him that God meant to adde continually plague vpon [Page] plague, till hee had ſent him to the bottome of death and damnation. Seeing then that Iob was layde at ſo roughly: let vs not thinke it ſtraunge that there were ſome temptations out of ſquare in him. For it was meete that God ſhould in that poynte vtter the perfectneſſe of his owne ſtrength in the infirmitie of man. But let vs on oure ſide apply this too our inſtruction. And firſte of all, if God ſende vs ſo great and exceſsiue afflictions as wee bee in maner ſwallowrd vp: let not that make vs too deſpayre (as ſhall bee declared yet more at full heereafter) but let 10 vs reſiſte it, knowing that God doth ſtill reſerue his mercie readie for vs in time conuenient. And if wee bee payned more than wee woulde wiſhe: Let vs aſſure our ſelues that God will let the maladie rypen to heale it the better. If a man haue a plague ſore: well, it is ſeene that the ſore ſtinketh, and that it is ynough too impayre the health of the whole man: and yet for all that, the I hiſition or Surgion will not launce the Byle at the firſt daſh. And why? For hee ſhould but make it more firie, bycauſe the matter is not yet rype. But hee will lay ſome 20 drawing playſter too it fyrſte, too make the ſore too rypen: and then afterwarde hee will bee bolde to launce it. Euen ſo dealeth God with vs. For hee ſeeth that wee haue verye noyſome plague ſores: and what then? Let vs not thinke it ſtraunge that hee healeth them not at the firſt daſhe. For the diſeaſe muſt firſt bee made rype, and then afterwarde God maye put too his hande, and fynde conuenient remedies. Then let vs aſſure our ſelues that God knoweth what is good and conuenient for vs: and therefore let vs tarie his leyſure with pacience,30 But if wee bee too egre in making haſte, when wee endure anye afflictions: what excuſe can there bee for vs? Specially ſythe wee ſee that Iob was come too the gulfe of Hell, and yet neuertheleſſe did humble himſelfe before God▪ and that although hee endured ſo greeuous tormentes, and was in ſo exceſsiue ſorrowe: yet hee reſtrayned him ſelfe. I ſay, if a man that was ſo puniſhed, dyd ſtill brydle him ſelfe: I praye you ſhall wee not bee too too vnexcuſable, if wee chafe and fret oure ſelues in our aduerſities? Then let vs conſider theſe thinges, and 40 let euery of vs haue an eye too him ſelfe. VVhen wee ſee that ſuch a ſeruant of God hath bene tryed after that ſort to the vttermoſt: wee muſt be ſo much the more mylde in our aduerſities, and not ſtomacke at God as wee haue beene wonte too doe. Thus yee ſee what wee haue to beare in mynde concerning this ſtreyne. And Iob ſayeth, That although God kill hym, yet will be trust in him: neuertheleſſe hee will reprooue his owne wa [...]es before Gods preſence. True it is that the Hebrewe worde Lo, (which I tranſlate In him) maye bee taken for Not, and ſo 50 doth it ſignifye properly. Nothwithſtanding, it is ſome tymes taken Relatiuely, as they tearme it, and one letter is chaunged intoo another: whiche is a common vſe among the Hebrewes. Neuertheleſſe, the meening is all one in eyther of both the wayes. For if yee reade Not: it muſte bee in waye of demannding a queſtion, as thus: Thoughe hee kill mee, ſhall I not truſt in hym? Yes, I will ſtill truſt in him. Or elſe [if yee read] thoughe hee kill mee. VVhen hee ſhall haue killed mee, yet will I put my truſte in him: wee ſee that the ſubſtance 60 of the matter is not chaunged. To bee ſhort Iobs meening is, that although hee bee ouerthrowne, and as it were inraged by paſsions: yet is it not as muche to ſay as that he hath forgone all pacience and intendeth to ſtād in contention with God, or to alienate himſelfe quite and cleane frō him, or that he is minded to ſtomack the matter in ſuch wiſe, as he will haue no more to do with him. VVherefore▪ He proteſteth that he hopeth, whatſoeuer come of it. Although hee kill me (ſaith he) and confound me: yet will I not ceaſe to truſt in him: neuertherleſſe I will reproue my wayes in his ſight. Thus am I fayne to intermeddle this vehemencie which you ſee, and whiche you perceiue, I ſay I am faine to intermeddle it with the hope which I haue in God. And here we haue a faire and excellent mirrour of Gods working. For he ſuffereth the faithful to fal, to the end that their faith may be the better tryed. Theſe things ſeeme vnable to be matched togither in themſelues: but God himſelfe maketh them to agree. At the firſt bluſh a man would ſay, lo heere is fire and water: but at the laſt God bringeth al things to ſuch an end, as there is no diſagreement at all. There haue bene ſome whiche in their diſputations, would fayne alwayes conclude after the manner of the Philoſophers, and al things are ſo put in order, as there is no diſagreement, but a certaine league or couenant throughout all things: but ſuch men neuer knewe what it is to haue bene ſifted by God, and to haue paſſed through his iudgementes. And why? For (as I haue ſayd) God handleth vs after ſuch a ſtraunge faſhion, that all things are confounded in that cace. And in good ſooth there are things in vs alſo which can neuer be made to agree. For ſome times we be deſirous to liue, and ſometimes wee woulde fayne dye: and theſe are things contrarie. Yea, but the reſpectes are diuers: for (as ſayth Saint Paule) naturally we couet to bee, and conſequently wee ſhunne death. Death is horrible to vs▪ bicauſe it is contrarie to oure nature. That is the thing that diſmayeth a man. But on the other part wee ſee that wee bee hild heere as in a priſon: ſo long as this bodye of oures compaſſeth vs about, wee are in bondage to ſinne, and therefore we be inforced to ſyghe and to be ſorie, and therewithall too long for the euerlaſtingneſſe, whiche is promiſed vs after the time that God ſhall▪ haue taken vs out of this worlde (for when wee drawe towarde death, then come wee to it, and death is the verie gate of life) aſſuring our ſelues that for as much as Ieſus Chriſte hath paſſed the ſame away, wee neede not to bee afrayde that death ſhall haue any power ouer vs: for it is a rebated or blunted ſwoord, whereof the point is broken off, ſo as it cannot hurt vs: and although it draw ſome bloud of vs, yet notwithſtanding, the ſame ſhall be but to rid vs from all diſeaſes. It ſhoulde ſeeme that theſe affections are contrarie, and ſo they bee in deede. But God agreeth them verie well, in ſuche wyſe that the things which wee haue conceyued by our naturall wit are put vnder foote, bycauſe fayth getteth the vpper hande. As muche is to be ſayde of that which Iob handleth in this ſtreine. For ye ſee that the faythfull are fully reſolued vpon this pointe, namely, to put their truſt in God, and to hope for ſaluation at his hande, howe ſo euer hee would goe. But this thing they can not doe, excepte they hild him for their father, and reſorted to him for refuge: [as if they ſhould ſay,] behold God hath bene my father to the vttermoſt, [Page] and therewithall hath giuen me leaue to come vnto him. Therefore muſte I call vpon him, put my ſelfe intoo his keeping, and not doubt but he will alwayes be mercifull vnto mee. Yea but he ſcourgeth mee, and when I am in mind to come neere him, I ſhall not perceiue that he hath heard me. Verely this conceite is hard and comberſome to beare: but yet muſt I tary the leaſure of my God with pacience, and do him the honor to reſt my ſelfe vpon his promiſes. Lo howe the faithfull are fully reſolued in that point. But on the otherſide, it behoueth them to knowe 10 themſelues: and it is vnpoſsible that they ſhould knowe their owne infirmities, but that they muſt alſo make their moane, and ſay, How now? And theſe are things contrarie. For if we ought to tarie Gods leyſure with ſilence: is it meete for vs to make a diſputing, and to enter into cō plaints? For ſo to do is contrarie to faith. True it is that it is contrarie at the firſte ſight: but God ſetteth them at one well ynough. For after we haue bene toſſed and turmoyled with ſome hartburning: behold, faith draweth vs in ſuch wiſe vnto ſtilneſſe, as finally wee conclude thus:20 Out of all doubt, the goodneſſe of God will neuer forſake vs howſoeuer the world go, but we ſhall always find him fauorable, althoughe hee ſhewe not himſelfe ſo at the firſt brunt. Thus ye ſee what we haue to gather in effect vpon this ſtreine. Nowe wee ſee whereat Iob amed when hee ſayde, although God kill me, yet will I put my truſt in him: and yet neuertheleſſe I will reaſon with God, and reproue mine own ways. For the Hebrew word that he vſeth, ſignifieth to Reproue, and alſo to Debate, or Pleade. So then his ſaying and proteſtation is, that hee is 30 not the man whom the parties that had ſpoken, toke him to be. For they toke him to be ſuch a one as would haue played double or quit, that he woulde haue truſted no more in God, and that hee had ſpoken thoſe things as it were in diſpite [of God.] But he telleth them he is none ſuch, for he holdeth him ſtill to his truſt in God. Nowe then ſeeing that he truſteth in God, he muſt of neceſsitie ſubmit himſelfe to him. For too truſt in God is not too ſhrinke awaye from him, and to holde ones ſelfe aloofe: But contrariwiſe to truſt in God, is to come vnto him, & 40 when he ſeemeth farre off from vs, euen then to ſtreine our ſelues to get to him: & therwithal moreouer to do as the holy ſcripture telleth vs: namely to ſhroud ourſelues vnder the ſhadowe of his wings, and to returne vnto him, that he may receyue vs into his lap, as a child is receyued of his own father. Ye ſee then what is conteined here. For when Iob ſaith, he will trust in God continually: he ſheweth that hee is not as one of theſe ſtragglers that make outleaps, bicauſe they be deſirous to play the horſes that are broken looce. It is cleane contrarie (ſaith he:) for I deſire 50 nothing but to be neere him, and that he ſhould haue his hand vpon mee. Heereby then is hee cleared of the falſe ſlaunder that he was charged withall. But yet neuertheleſſe he ſaith afterward, Beholde, yet muſte I reaſon with God concerning my wayes: that is to ſay, the hope that I haue is not ſuch as is vtterly vnmingled with complaintes, ſo as I ſhould not lift vp my ſelfe nor murmure againſt God at all. True it is that this proceedeth of infirmitie, yea euen of ſinfull infirmitie worthy to be condemned. But howe ſo euer the cace ſtande, God letteth him not goe altogither. For as I ſayde afore, faith ouerruleth our affections. VVhen wee truſte in God, and call vpon him, it is not as much to ſay as wee ſhould neuer haue any bickerings in our ſelues. But fayth muſt get the vpper hande, the peace whereof S. Paule ſpeaketh muſt winne the victorie: that is to ſay, it muſt get the maiſtrie in our hearts. In that hee ſpeaketh of the peace of God, and attributeth victory vnto it, he ſheweth wel that we ſhall haue turmoylings in vs, and that we ſhall be toſſed to and fro. But what remedie is ther for it? This peace of God muſt be of ſuch power as it may get the maiſtrie in the end, and all our paſsions be brought in awe of it. Then let vs marke well, that in proteſting that he will truſt in God, Iob doth alſo cōfeſſe his owne infirmitie, and ſhew that he is not ſo perfect but that there is alwayes ſome fault to be found in him. But yet neuertheleſſe hee fleeth alwayes to God for refuge. Sith the cace ſtandeth ſo, let vs alſo on our ſide vnderſtād that whē we be ſhakē with the prouocations of our fleſh, and our owne affections do ſomewhat carie vs away: we muſte not therefore deſpayre, nor imagine that God will helpe vs no more. But let vs plucke vp oure heartes to truſt in him, and although wee doe it not ſo perfectly as were requiſite, yet let vs be ſure that hee will make vs to feele that our wayting vpon him is not in vayne. For hee will ſtrengthen vs continually more and more in faythe, and make the ſame to get the vpper hand of al the temptations of the world and of this preſent life.

But let vs fall downe in the preſence of our good God with acknowledgement of oure faultes, praying him too make vs feele them in ſuche wiſe, as beeing aſhamed of them in our ſelues, we may labour to haue oure recourſe to him and to his mercie: And that it may pleaſe him not onely to forgiue vs our faults that are paſt▪ but alſo to rid vs out of the miſeries wherein we be: that being receyued into his protection and cuſtodie, wee may neuer ſlip from him, and that howſoeuer Satan practize againſte vs, hee neuertheleſſe will bee alwayes ſo at hande, as wee maye euer haue wherewith too beate backe the aſſaultes that our mortall enemie maketh vpon vs. That it may pleaſe him to graunt this grace, not onely to vs, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules, &c.

The .lj. Sermon, which is the third vpon the thirtenth Chapter.

16 He vvill yet ſtill be my helpe: and the hypocrite ſhall not come before his face.

17 Herken to my vvords, and marke vvhat I ſhall tell you.

18 VVhen I ſhall haue ſet dovvne my cace, I knovve I ſhall be iuſtified.

19 VVho vvill plead againſt me? For if I hold my peace I am vndone.

20 Only graunt me theſe tvvo things, and then vvill I not hyde my ſelfe from thy ſight.

21 VVithdravv thy hand from me, and let not thy vvrath make me afrayde.

22 And [then] if thou ſpeake, I vvill anſvvere: or elſe I vvill ſpeake, and anſvvere thou.

[Page] WE haue ſeene alreadie the proteſtation that Iob made: that is to witte, that hee woulde ſtill truſt in God, euen when hee were ouerwhelmed by his hande. And (as I ſayde) that was to ſhewe howe hee had a deeper conceyte and feeling of Gods iudgement than men commonly haue: according wherevnto hee knewe that there was a double ryghtuouſneſſe in God. Nowe he confirmeth and ratifieth the ſame matter 10 anewe, ſaying that God will bee his helpe: yea: For the hypocrite (ſayeth hee) ſhall not come before him. As if hee ſhould ſaye, I knowe that I preſent my ſelfe before God, and therefore I am ſure that after he hath handled mee ſo hardly, and afflicted me with extremitie, he will ſtill ſhew himſelfe to be my Sauiour. VVherevpon then doth Iob ground the hope of his welfare? Vpon that hee dareth approch vnto God. True it is that the hypocrites do alſo approche vnto God, according as it is ſayde in the eyght and fiftith of Eſay, This people ſeeketh me daye by daye,20 and they preace to me as if they would knowe my wayes. VVee ſee that theſe hypocrites which haue no affection nor zeale, do neuertheleſſe make many windelaſſes, and martyr themſelues, and it ſhould ſeeme there were nothing but fire and flame in them to get neere vnto God. Yea, but they doe nothing elſe but turne the potte about. It is not for that they bee deſirous to come the ſtreyght way vnto God, but they would fayne bee quit with him, without comming to him at all. As howe? wee ſee howe the hypocrites are verie full of deuotion, and are buzy about 30 this and that. And what pretend they therby. VVhen the Papiſts heare three Maſſes in a day, when they make muche bibblebabble, when they take holy water, and when they trot from altar to altar: it is certayne that they pretende too ſerue God: but their pretending of it is in ſuch ſorte, as God beholdeth them not neere at hande, but they withdrawe themſelues and ſtray farre away from him. And that is the cauſe why the Prophete Ieremie likeneth all theſe braueries, and all theſe maskings, and all theſe ceremonies that are among men, vnto a theeues 40 caue. For like as a theefe retyreth into couert, too the ende he might not be ſeene, and his faulte come to light: euen ſo doe hypocrites make ſundrie colours and lurkingholes in this and that and in euerie thing which they call the ſeruice of God. But what for that? It is too the ende that God ſhould demaunde nothing of them, but let them alone as they bee, that they maye couer themſelues vnder that mummerie. Thus then you ſee that the hypocrites make countenance of approching vnto God, howbeeit that the ſame bee not in truth. Therefore although 50 they bee puffed vp with fonde miſweening, yet are they neuer the neerer vnto God for all that: and although they perke vp with their nebbes, and be bolde to make many proteſtations, in ſo muche as it ſeemeth that they would euen runne vpon God [for haſte,] yet come they neuer the neerer vnto him, but [their doing ſo, is] bycauſe they are beſotted, and thinke not vpon God: for if they thought vpon God, they would not bee ſo bolde. VVee ſee then that when the hypocrites haue playde the fooles in their owne fonde trifles, and dallied with God 60 as it were with a little babie: they thinke themſelues as rightuous as the Angels, and that there is no faulte to bee founde with them: and that if God demaunde any thing more at their hand, he doth but preſſe them to much, and that they are ſo farre from beeing indetted vnto him, that (to their ſeeming) he is beholden vnto them. Ye ſee then howe the hypocrites flaſh out fire and flame in ſuch ſort, as it ſhoulde ſeeme they would runne vpon God: But why is that? Bycauſe they thinke not of him, nor haue any liuely feeling of him in their conſciences. Too bee ſhort, a man ſhall neuer come too God with a good hart, and with a pure and free affection, excepte hee honour him, and in honouring feare him, and in fearing truſte in him. All theſe things (ſay I) muſt be in a mans heart before he can euer come vnto God, and haue any acquaintance with him. The firſt poynt (I ſay) is to honour God: that is to ſaye, to knowe what his Maieſtie is, and that it becommeth vs to yeelde our ſelues wholly therevnto, to do him homage. Vntill wee haue conceyued this Maieſtie of God which is aboue vs, we ſhall neuer be deſirous to come vnto him. Feare muſt alſo bee matched therewithall: that is to ſay, after we haue graunted him all ſoueraintie and dominion, wee muſte bee deſirous to ſerue him, and to walke as he commaundeth. But this feare alone is not ynough. Therefore we muſt learne to knowe Gods goodneſſe, that wee may put oure truſt in it, which alſo is the meane to come vntoo him. And for this cauſe Iob ſayth, that the hypocrites will neuer appeare in Gods preſence: that is too ſay, they will ſhunne God as muche as is poſsible: according alſo as we ſee that when they be ſpoken too of death, they torment themſelues, and yet notwithſtanding it is the way to come vnto God, howebeeit that they vtterly eſchewe it. Iob then, after hee hath ſayde that the hypocrites will not come neere God, proteſteth that hee him ſelfe is none of that number. For proofe whereof, hee commeth to God. Yea, and he ſeeth there is no reaſoning with mortall men, and therefore he reſteth no more vpō them, but had leuer that god ſhould herken to him, and that he might haue leaue to ſpeake as if hee were before his face. Hereby hee preſuppoſeth that God will bee his helpe ſtill. But by the way, the wordes that he vſeth are ſomwhat ſtraunge, as we haue ſeene the like heretofore, and ſhall ſee the like hereafter. Howbeit, to the end we may haue the true expoſition, let vs follow the order that is hild heere. Hearken ye to me (ſayth he) and receyue my woordes: for when I ſhall haue ſet downe my cace, I knowe I ſhall bee iustified. Here Iob preſuppoſeth that he hath ſo good reaſons to defende himſelfe withall, that he ſhall be quitte before God if he may haue leaue to plead his cace. And he pleadeth not before men, (for he had to deale with deafe eares) but he would haue thoſe to whom he ſpeaketh to holde their peace, and to heare what hee ſhall debate, and too wayte for the ende and iſſue of that which ſhall be vttered of God. VVee ſee then what the ſumme of his intent is: that is to wit, he ment to ſay that he ſhould bee quit, if he myght haue leaue and libertie to debate his cace. And wherevpon dependeth this? VVee muſt call to mynde, what hath beene declared afore, that is to witte, the two ſortes of Gods rightuouſneſſe: That God will ſometimes iudge men by his lawe: for there he hath giuen vs a ryghtuouſneſſe whiche is throughlye knowne and apparant vnto vs. God doth as it were enter [Page] into couenaunt with vs, when he giueth vs this rule: marke howe I will haue men to liue, hee that doth not all theſe things, curſed be hee: and who ſo euer performeth my law, ſhall liue. Seing then that our Lord hath ſo certifyed vs of his will, hee hath ſhewed vs a rightuouſneſſe that is altogither apparant. But if he ſhould iudge vs therafter, we ſhould be fayne to enter into an account, and to to examine our life by euery commaundement, and too thinke with our ſelues, Go too, wherein haſt thou doone amiſſe? Behold, thy God requireth ſuch a thing: haſt thou 10 performed it? No: then thou ſeeſt wherin thou art faultie. Marke (I ſay) how we ſhall be condemned by the law. Likewiſe on the contrarie part, if we knowe ourſelues to haue fulfilled Gods law, (which is vnpoſsible, but I admit it were ſo) I ſay when a man trieth his works throughly, if he finde that his life hath bin conformable to Gods law, then is hee iuſtified after the rightuouſneſſe that is apparant and knowne to vs. But yet for all this, Iob hath proteſted heretofore, that there is a higher rightuouſneſſe in God whereby hee could condemne euen the Angelles.20 VVherefore is that? For although God allowe a mans life when it is throughly framed according to his lawe: yet is not he bound thereby, neyther is it as much to ſaye as we owe him no more ſeruice, and that he ſhould hold vs acquit. For if we compare the perfection that is in God, with the perfection that is in the creature: what wil come of it? The Sunne may be darkned though it giue light to al the world: that is to ſay, ther is nothing that can ſuffize or ſatiſfie that matter. So then let vs marke well that whē ſo euer God liſteth to iudge vs by his lawe, although wee 30 know no euill nor vice in our ſelues, yet ſhould wee not bee rightuous for all that. But let vs come to that which Iob ſayth. VVhen ſo euer I ſhall haue leaue to plead my cace (ſayth he) and to lay forth my matter in order, and to alledge all my reaſons: I knowe that I ſhall then be iuſtified. That is to ſay, If God would iudge me but according to his lawe, and that I might anſwere to ſhewe what my life hath bene: then ſhould I be iuſtifyed. But I haue told you that this is impoſsible. For there needes none other proofe to ſhew that al men are curſed and damned,40 then that God ſayth, that whoſoeuer performeth not all theſe things ſhall bee accurſed. VVhen S. Paule goeth about to proue that no man ſhall be iuſtified by the deedes of the lawe, but that we be all giltie before God, ſo as all mouthes muſt bee ſtopped: hee alledgeth the ſame ſentence. Yea? But doth it follow therevpon that we are all damned? VVee muſt looke whether we do Gods lawe or no. And S. Paule preſuppeſeth that wee do it not: that is to ſay, that there is none whiche diſchargeth his dutie, but all of vs are farre off from it. So then what meeneth 50 Iob to ſay that hee ſhall be iuſtified if God would admit him to ſtand to his defence, as if God had not wherof to accuſe him, or that he were not faultie in any thing? And we knowe that in ſo much as hee was a mortall man, hee was clothed with many infirmities and ſinnes. How then doth hee meene that hee could be quit? Firſt of all wee muſt call to mynde what hath bene touched heretofore: namely that Iob looketh not ſimply at his own deſeruing, nor what he is of himſelfe: but at Gods intent in ſcourging him. As howe? VVee haue ſeene that God findeth 60 ſinnes in vs that are worthy to bee puniſhed: Go to, hee beareth with them, and forgiueth them, and yet in the meane while he will afflict vs for ſome other cauſe, as befell vnto Iob. True it is, that he was a wretched ſinner, & that God according to his lawe might haue puniſhed him extremely: but yet notwithſtanding he had no ſuche reſpect. VVe haue ſeene afore, that God puniſhed not Iobs ſinnes as of ſet purpoſe to puniſhe him, as if he ſhould ſay, I will puniſh this man bicauſe hee hath deſerued it, or bycauſe he hath liued naughtily No: God had no ſuch reſpect with him. VVhat then? He intended that Iob ſhould be a mirrour to all men, to the end that when we beholde him, we may haue occaſion to humble ourſelues, (knowing that Gods hande is too heauie for vs to beare, & alſo conſidering our own frailtie, and that according to his ſecret and incomprehenſible iuſtice, hee might handle vs a hundred thouſand times roughlier than he doth) & therwithall alſo haue an eye to the pacientneſſe of the man. God then ment to vſe Iob to all theſe matters: and ſo we ſee that his intent was not to puniſh him. And that is the cauſe why Iob ſaith, that if he had leaue to ſpeake and to open his cace at large, he ſhould be found rightuous, according to Gods intent: that is to ſay, as in reſpect of the preſent affliction that he endured, God ſhould not find any iniquitie in him in that behalfe, but contrariwiſe allow him for one of his ſeruants. But Iob in ſo ſaying reiecteth not the forgiueneſſe of ſinnes wherevpon all our rightuouſneſſe is founded. VVe ſay that men are made rightuous by only faith, bycauſe wee are damned in our workes (this is true) and bring all damnation and curſedneſſe before God, and therefore muſt all of vs abyde ſhame and confuzion. For this cauſe it ſtandeth vs in hande to borrowe a rightuouſneſſe that God maye like and allowe: which thing is done when our Lord Ieſus Chriſt clotheth vs with his owne rightuouſneſſe, and the ſame is allowed vs before God. Ye ſee then that we become rightuous by fayth, bycauſe we bee clenzed and ſcoured from our ſinnes in the death and paſsion of oure Lorde Ieſus Chriſte. And in the meane time God guideth vs by his holy ſpirit, and guiding vs accepteth the ſeruice that we yeelde him, that is to ſay, he accepteth the goodneſſe which hee hath put into vs. For there is not ſo much as one drop of goodneſſe in vs, which is not giuen vs from aboue. Therfore like as God giueth vs his gracious giftes, ſo doth he alſo take them in good worth. But howe can our workes pleaſe God? It is in that hee hath not an eye too the imperfections that are in them. For there is not any thing in vs but it hath ſome blemiſhe before God: but hee regardeth not that: hee beareth with vs of a fatherly loue. Ye ſee then that we may bee rightuous before God: yea verely inſomuch as it pleaſeth him to like well of vs, and not that hee is bounde to it, or that wee haue deſerued it. After that maner Iob ſayth that hee ſhall bee found rightuous: whereby he excludeth not Gods grace and mercie, which hee extendeth to thoſe that are his, in bearing with them and in not handling them rigourouſly, and calling their life to account poynt by poynt. And heerewithall let vs marke alſo, that Iob ſpeaketh exceſsiuely as hee hath doone afore. VVhat is the reaſon? Hee was as a man that raueth, and as one that is aſtraught that hee woteth not where he is. For this cauſe hee diſputeth not but of Gods ſecret rightfulneſſe which was ouerrough to [Page] him, and therefore he ſayth, it is no maruell though he be ſo troubled, and as it were ſwallowed vp of diſpayre, ſeeing that God perſecuteth him after that faſhion without ſhewing him why. Iob then is as it were aſtonied in ſuch ſort as hee hath not an eye to that which hee knoweth to bee true, namely that God can well make him too feele his ſinnes when he examineth him but onely according to his lawe: but hee conſidereth that in as muche as God pardoneth his ſeruantes that walke in ſoundneſſe, it is a ſtraunge thing that hee hauing done ſo, yea euen with all 10 his hart, is neuertheleſſe handied ſo roughly, and feeleth the heauineſſe ofhys hande. For the better vnderſtanding heereof, let vs looke vpon that whiche hee addeth. Hee deſireth God to graunthym two Articles: and then (ſayth he) I will not hide my ſelfe from thy ſight: that is to ſaye, I will be readie to receiue what puniſhment thou liſteſt, I will no more complayne that thy hande is too rough to me, I will no more pleade wyth thee when thou preſſeſt me, condicionally that I haue thoſe two poyntes. The one whereof (ſayth hee) is that thy hande ſhould bee 20 withdrawne from me, and that they terribleneſſe ſhoulde no more diſmaye mee. By this hee meeneth too ſaye, that he prayeth him not to execute hys iudgement before he haue indited him. Iob thinketh it verie ſtraunge that God ſhould ſcourge him ſo ſore without making him priuie wherefore. It is all one therefore as if a priſoner ſhould deſire bee ſet at libertie, when hee knoweth himſelfe to be quite and cleane ſhaken off, and that men will not giue him any hearing at all. VVhat ſhall he do? If a priſoner be tormented without any examination, without 30 any queſtion put vnto him, or without any proofe or information layde againſt him, if yet neuertheleſſe hee be thruſt into a deepe dungeon, if he be ſet in the ſtocks, (as Iob complayneth heere) ſpecially if hee bee ſtreyned vpon the racke, ſo as it ſhould ſeeme hee were like to be diſmembred: I ſaye if a poore priſoner were handled after ſuch a faſhion: what woulde hee ſay? Iob then complayneth that God doth nowe execute ſuche a rigour againſt him, and yet no action commenced againſte him. Thus ye ſee the firſt poynt whereof he ſpeaketh. Theſeconde 40 is, That God ſhould call him. That is to ſay, that his cace might bee layde forth orderly, as when rigour ceaſſeth, and men deale by order of lawe. VVell (ſayeth hee) let the action be commenced, and I will no more hide me from thy ſight: that is to ſay, I will not refuſe any thing whatſoeuer it be: diſpoſe of me as it ſhall pleaſe thee, and I will be pacient, and obey thee in all poyntes. VVee ſee then that Iob is exceſsiue as a man oute of his wittes. VVhy ſo? For had hee looked well to himſelfe, it is certayne that he ſhould haue knowne that he had not aught 50 for which hee might haue ſhewed himſelfe before God, but that he muſt haue beene fayne too haue come wyth his head hanging downe: like as when men come to that poynt, that they muſt be fayne to acknowledge their own wretchedneſſe, & ſtand confoūded before him. Iob therfore would not haue vſed ſuch manner of talke, if he had not bene forepoſſeſſed with a maruellous great amazedneſſe, ſo as he had no moderate diſcretion in him to humble himſelfe before God as became him. But by the way we haue a good and very profitable leſſonto gather of this 60 preſent text. And firſt of all let vs remember that which I haue ſayd alreadie: that is to wit, that if God liſt to handle vs after a more rigorous manner than that whiche is conteyned in his lawe: yet hath he authoritie to do it as iudge of the world. VVe may well reply to the contrarie: but we ſhall gaine nothing by our murmurings. Therfore haue not we good cauſe to humble ourſelues? Furthermore, let vs conſider a little in what cace we ſhould be if God ſhould handle vs but according to the meaſure that is conuement for vs. For I haue told you that God hath giuen vs his lawe, not reſpecting that which we owe vnto him, nor alſo to vtter the perfectneſſe of his own rightuouſneſſe: but as hauing a regarde to that which is meete and conuenient for creatures. But in ſtead of approuing our life before him, when it commeth to be iudged by his lawe: we be faine to ſtand aſhamed of it, yea and that not in one ſort, but in a thouſand. For our ſinnes and miſdoings are a bottomleſſe gulfe. Seeing then that the cace is ſo, there remaineth nothing for vs but to humble ourſelues and to ſighe, and to be aſhamed of our ſhamefulneſſe. For (as I ſaid) we may well check with God: but that will alwayes bee a cauſe too prouoke Gods wrath more and more againſt vs. Furthermore let vs beare in mynde, that Gods viſitations are verie hard to bee borne, ſeeing that Iob was ſo caried awaye as hee wiſt not what hee did, and was as a man out of his wittes. VVhy ſo? Becauſe God preſſed him with his terribleneſſe. And heereby wee bee warned, that if God puniſhe vs rygorouſly, wee muſte needes bee ouerwhelmed with diſpayre, and bee vtterly confounded. It is true, that ſo long as wee bee a good way off from blowes, we can be ſtout ynough: but when God commeth to iuſtle with vs in good earneſt, we feele what his force is, whiche wee had ſet light by before: and whatſoeuer wee imagined to bee in our ſelues, ſhall bee leſſe than naught, and nothing elſe but ſmoke and fonde ſurmizing. It is requiſite to knowe this. For wee knowe there is nothing more againſt our ſaluation, than the ſayd preſumptuouſneſſe wherewith wee bee beſotted. This maketh vs raſh and to runne at randon: and wee not only are not contented to paſſe oure boundes, but alſo wee woulde fayne ſtye aboue the cloudes. Ye ſee then what is the cauſe of our decay: namely this fooliſhe ouerweening, wherewith we be dazeled. And moreouer the ſame doth ſo hinder vs from calling vpon God, that whereas wee ought too reſorte too him for refuge, and too broode our ſelues vnder his wings: euerie of vs runneth ryot, and to our own ſeeming wee can moue mountaines and worke wonders. Thus ye ſee wherein the cheef point of our ſaluation halteth: that is to wit, that whereas wee ought to flee vnto God by prayer of ſupplication, ſpecially when wee be pinched with any aduerſitie and at the laſt caſt: wee goe too ſeeke worldly helpes, or elſe wee yeelde too oure owne fonde fancies which haue deceyued vs. VVoulde wee then bee exempted from ſuche illuzions and vayne thoughts▪ Let vs loke vpon our ſelues in the example of Iob, & cōſider that ſeing he hath abiddē theſe ſpiritual battels (that is to ſay, ſeing god preſſed him in ſuche wiſe that hee felte him as his enemie) if God doo nowe adayes ſhewe himſeife our iudge, wee can not ſhun his hand nor eſcape his rigour. True it is that if wee haue any ſuch conceyte, wee ſhall be ſo diſmayde, as wee ſhall ſee nothing but the gulfe of hell gaping vpon vs, and it [Page] ſhall bee impoſsible for vs to haue eyther reaſon, modeſtie, ſtay, or meaſure at all. And well ought wee to conſider this, that we may quake at it. Yea, but our quaking muſt be ſuch as the terrour of it may not continue in vs, but that we may come to the remedie of it: that is to wit▪ wee muſt pray vnto God to graunt vs the grace to fynde reſt in him in the middes of our troubles, and that wee maye bee ſure of it, notwithſtanding that for a tyme hee make countenance to ſet himſelfe agaynſt vs, to deſtroy vs vtterly. Lo howe wee haue neede to pray vnto God 10 that he will not handle vs rigorouſly. And moreouer whē he ſayth, Graunt me theſe two things, and I wilcome with my head bolt vpright, and I will not hide my ſelf before thee: Let vs marke that it is not for vs to ſummon god in deſiring him that he ſhould not puniſhe vs before hee haue made vs to vnderſtand our ſinnes. And why? For it were to great an intruding vpon his iuriſdiction. Shall the wretched offender appoint his iudge what to do? True it is that an earthly iudge may be ouerrigorous (for a man may be preſſed too cruelly:) but it cannot be ſo between God and vs: for 20 whēſoeuer he puniſheth vs he beareth with vs, and as for exceſſe, there is neuer none in him. It is true that we perceiue not why he doth things, neither do wee ſee the ballance and weights which he vſeth. Nay rather it ſeemeth to vs, that he turneth al things topſie turuie: and yet for al that, it behoueth vs to honor him in his ſecret iudgemēts. And let vs aſſure ourſelues that the things which we think to be full ſtrange, are neuertheleſſe ruled in all vprightneſſe and equitie, in as much as they proceede from him, and that they ſhall be manifeſted to vs in the ende. Then 30 neede we not to haue this pride of deſiring to range God vnto our fancie, and to require him to do ſo or ſo. But let vs content ourſelues with his good will, praying him to giue vs pacience and full obedience, till he haue made vs perceiue that all his doings are good. Verely we may well deſire God to indite vs before hee puniſhe vs. VVherefore. To the intent we may be our own iudges. For what ſhall it auaile vs though God puniſh vs euen with extremitie▪ if in the meane ſeaſon we continue ſtubburne in our naughtineſſe, or if wee be ſo ſlouthfull and dul headed as 40 not to thinke vpon them at al [...] It would alwaies be to our greater damnation. God ſhould beate vpon vs, and we would not bow down our backes. Our hart would be neuerawhit the more ſupple, in ſo muche that it would become like a ſtyth which beateth backe all blowes. So then Gods chaſtizementes ſhall neuer further our welfare, except we be our owne iudges to condemne ourſelues firſt. And how may that be if we know not our faults? For as for thoſe that ſay, I know that I am a wretched ſinner, & haue well deſerued the puniſhmēt that I ſuffer: and in the 50 meane while enter not therewithall into their own harts to feele their ſinnes, ſuche are but hypocrites in ſaying I haue well deſerued this chaſtizement without knowing how or wherfore. True it is that we ought to condemne our ſinnes which we know not of: but yet muſt wee begin at this poynt, namely of examining our conſciences, by ſeeking there for the thing whiche is ynough to conuict vs. Otherwiſe it is vnpoſsible that euer man ſhould humble himſelf before God, and condemne himſelf truly and vnfaynedly. So then ye ſee to what end we may require 60 God to enter proceſſe againſt vs before he puniſhe vs: that is to ſay, that he ſhew vs the fauor to lay our ſins before vs, to the ende we may ſee our owne condemnation, and firſt of al be beaten downe in our ſelues. Lo in what wiſe we may make that requeſt, and not by reaſon of aſtoniſhment as Iob did, when our affliction carieth vs away. Neuertheleſſe although it be lawfull for vs, yea and behooffull alſo to make ſuch petition vnto God, (that is to wit, that he would admitte vs and receiue vs to debate our cace with him:) yet muſt we not require him to withdraw his hand. For God can well do both theſe things at once: that is to wit, he can make vs our proces, and therin ſhewe vs that he hath iuſt cauſe to puniſh vs, when we ſee our ſinnes: and therewithall alſo continue to make vs feele the ſtrokes of his hand. God then can well do both thoſe things togither: And forſomuch as they may match togither, the receiuing of them togither muſte not bee thought ſtrāge: But I told you that in this behalf we muſt not be altogither like Iob. And why? For when he requireth after that maner to be admitted to his defence, it is al one (as I haue tolde you already) as if he would pleade againſt God. For according as he had ſayd that he ſhould be iuſtified and acquit: he addeth nowe, That he will ſpeake first if God giue him leaue to ſpeake, or elſe he will anſwere whē God hath begon to ſpeake. Here Iob maketh not his requeſt to the end aforeſayd, that is to wit, to pray God to moderate his rigour, and yet notwithſtanding too make vs too perceyue our faults, and that when he hath brought vs to ſuch lowlineſſe as we can become our owne iudges, then euery one of vs may willingly paſſe vnder condemnation. But Iobs intent here is into enter into a cleane contrarie cace. VVee ſee then wherein hee fayleth: and this is ſhewed vs to the entente wee ſhould followe the meaſure that I haue ſpoken of alreadie. Nowe wee ſee the profite that redoundeth too vs by this doctrine, if wee can applye it well too oure vſe: that is too witte, that when wee deſire too bee heard at Gods hande, the ſame muſt not bee too bring excuſes as thoughe wee were not faultie, and that wee could leſſen our offences, or rather make them none at all: but it muſt bee too enter intoo the knowledge of them, yea and to enter in ſuch wiſe as wee may bee vtterly throwne downe, and there may bee none other ſhift for vs but to flee vnto Gods goodneſſe: and that when wee ſhall haue condemned our whole life, we may notwithſtanding not ceaſſe to truſte in the mercie which hee hath promiſed to wretched ſinners, when they miſlike of their ſinnes and condemne them, deſyring nothing but that God ſhould receyue them to mercie. Yee ſee then in what wiſe wee ought to practize this ſayde requeſt. But it is harde for vs to attayne to ſuch reaſon, and therefore we muſt ſtreyne our ſelues to it. For this hardneſſe muſte not put vs out of hearte, but rather prouoke vs too runne vntoo God, praying him of hys grace too touch vs in ſuche wyſe with his doctrine, as by the meanes of hys worde wee maye offer vp ſuche requeſtes vnto him as wee may feele in the fruite of them. Our faultes are tolde vs dayly, and yet there are few that thinke vpon them. God therefore perceyuing vs to be ſo ſlow, yea euen in ſuch ſort as he is not able to moue vs by his worde: lifteth vp his hand, and ſendeth vs ſome chaſtizements. And bicauſe that if the affliction be but ſmall, it is nothing to vs, wee do but ſhake oure eare at it as the [Page] prouerbe ſayth: God doubleth his ſtripes, and ſcourgeth vs more and more, holding our nozes to the gryndſtone (as they ſay,) and withdrawing himſelfe from vs, ſo as hys ſpirite is as it were quenched in vs, and we feele not that he gouerneth vs any more, in ſo muche that we become poore deſperate ſoules, and crie out alas, what is this? Afterwarde we become ſo inraged that wee would fayne haue God to giue vs ſome releaſe, and if hee giue vs it not, yee ſhall ſee vs vtterly paſt our ſelues, ſo as there is no remedie in our ſtate. Then may we well deſire God 10 to withdrawe his hande and to giue vs leaue to ſay, Alas, Lorde, thou ſeeſt I am a ſillie creature, I feele heere thy chaſtizementes which are ouergreat, conſidering myne infirmitie. True it is this chaſtyzement is due to mee, yea and I ought to feele yet muche more: but my ſtrength is ſo feeble and weake, as (to my ſeeming) I am already ſhet vp in the dungeon of hell. Alas my God, voutſafe thou therefore to alay thy rygour a little, that I may haue leyſure to take my breath, and too bethinke my ſelfe better than I haue done. VVhen I haue ſuch a releef, I will come 20 to thee, and my woundes ſhall be aſſuaged. For I ſee that the very meane to take good by thy ſcourging, is that I abide not vnreformable vnder thy hand. Behold the goodneſſe that God dothe vnto vs, when he ſuffereth vs to come vnto him. Neuertheleſſe when we make ſuch requeſt vnto him, it muſt bee done with ſuch condition as this. VVell Lord, it is true that the petition which I make is for my neceſsity, thou ſeeſt I am able to beare no more, and if thou preuent not the miſcheefe, I muſt needes fall into ſuch a gulfe of confuzion, as I ſhall neuer get out of it 30 againe. Neuertheleſſe Lord, I referre my ſelf wholly vnto thee, thou knoweſt what is meet and conuenient for me, and thou arte able to remedie the extremities wherein I am, according as thou haſte infinite meanes to plucke thy ſeruant euen out of death. Now then if we adde this condition, God dothe well ſuffer vs to make ſuche requeſt, yea and he will like well of it. Lo what wee haue to marke in this ſentence. But by the waye wee muſte not thinke that Iob was ſo farre ouerſeene as too beare himſelfe in hand that hee was faultleſſe, and that hee was 40 ready to enter into lawe with God and to pleade agaynſt him, weening that he ſhuld get the better hād. Let vs not think that Iob was ſotted with ſuch a follye. VVhat then? VVee muſt hinke that he ſpake without aduiſement, as we bee wont to doe when our affections ouermaſter vs. For we haue our eyes ſo bleared, as we diſcerne nothing at all. As for example: If a man bee beſides himſelfe for greeſe and anguiſh as he knoweth not himſelf any more: ſome light wordes will eſcape from him, and if hee bee told of it, he will anſwere it was not ſo. Yet is it true that 50 he ſhall haue ſpoken them, Yea but it ſhall not ſeeme ſo too his owne vnderſtanding, bycauſe his wit is troubled and confounded. For (as I haue ſayde) our paſsions carie vs away in ſuch wyſe as we bee in a maner beſide our ſelues in that cace: and yet in the meane whyle God ceaſſeth not to maynteyne alwayes a knowledge in vs, the which ſhall notwithſtanding bee as good as choked. VVhen a man couereth a fire wyth aſſhes and earth, if there be a great Cole in it, it will lye hyd vnderneath, and a man ſhall not ſee any thing nor perceyue any heate.60 Euen ſo doth God ſometymes ſuffer all diſcretion too be as it were choked in vs, and in that cace wee ſee nothing but the aſſhes, that is to ſaye the paſsions that are vppermoſte, and wee ſee ſome ſteame, but the fire ſheweth not it ſelfe at all. Euen ſo then ſtandeth the cace wyth vs. And when Iob made this proteſtation, hee felte himſelf in ſuch extremitie, that hee ſought meanes too come before God, ſaying that hee would be the firſt that ſhould ſpeake. Let vs bee ſure that hee ſpake this as a man vtterly rauing in his fittes. Seeing the cace is ſuche, let vs learne to walke alwayes in humilitie, and let vs be well ware that our affections doe not carye vs awaye after ſuch a ſorte, as wee knowe not what wee doe or ſay. Lo heere a ſentence that is verye profitable and full of good learning. For firſt of all wee ſee that our affections are like wylde beaſtes: which daſhe vs againſt God. But let vs come to ruſhe at him, and what ſhall we winne by it? Are wee hard [...]r than hee? Are wee able too make him to bowe, or elſe too breake him? Alas wee muſte needes bee cruſſhed and broken in peeces when we ruſhe againſt him ſo furiouſly. And not onely ſo: but alſo hee will ouerthrow vs with his blaſt, he nedeth but his breth (as the Scripture ſayeth) to deſtroye vs, vndoo vs, and bring vs to nought. Therefore let vs vnderſtand that our paſsions muſt bee repreſſed, and wee muſt hold them in awe, yea and we muſt as it were fetter them: that is to ſay, we muſt do the vttermoſt that we can to abate the heady frant [...]kneſſe that is in them. For elſe what will become of it? we ſee what hath happened to Iob, that holy man, the mirrour of pacience, who perſiſted in the mynd to obey God, and yet notwithſtanding it is to be ſeene that there was ſuch a violence intermedled with it, as he fell to ruſhing in ſuch wyſe as he wiſt not where he was. So much the more then ought wee to praye hartely vnto God to rule our paſsions when we ſee them ſo vnruly as we bee not able to weeld them, and that he will repreſſe them in ſuch wiſe, as they may not come to lift vp themſelues againſt him. Furthermore if we haue hapned now and thē to ouerſhoot ourſelues, ſo as we haue paſſed our bounds and not hearkned vnto God: let vs not bee diſcouraged therefore: for there is a remedy for it: which is, to pray vnto God that he will bring vs vnto reaſon agayne. And moreouer let vs kindle againe the fyre that is going out: that is to ſay, whē we ſee that good conſciēce is as it were falne a ſleepe in vs, and in manner choked, ſo as we haue not ſo muche as one ſparke of lyght, but are as people confounded: I ſaye when wee perceyue that: let vs labour to come to reaſon againe, that wee may ſay, where art thou, thou wretched creature? Thou ſeeſt that thou flingeſt thy ſelfe here as it were at auenture, yea euen againſt thy God, and that there is no witte in thy wordes. Therefore it ſtandeth thee on hand to reſtrein thy ſelf by meaſuring of paſsions whiche are ouer vehement and exceſsiue in thee. Lo howe it behooueth vs to come backe vnto reaſon, when we find ourſelues ſo diſmayde as wee knowe not what wee ſay: and let vs aſſure our ſelues that that is the thing whereby wee muſt bethinke our ſelues, more neerely, that we may abſteyne from ſuch exceſsiue ſpeeches as wee ſee Iob hath vttered heere, yea euen without aduiſement. Then let vs learne to moderate our paſsions in ſuch wiſe, as wee may deſire nothing but that God will giue vs the grace to take ſuch taſte of [Page] his goodneſſe and mercie, that although it ſeeme that we ſhould be confounded, yet we may not ceaſſe to reioyce, and to reſt ourſelues vppon his goodneſſe, that wee may glory in him euen in the middes of our afflictions.

But lette vs caſt our ſelues downe before the ſight of our good God with acknowledgment of our ſinnes, praying him to make vs perceyue them better, and to make all men foreward and willing to come yeeld themſelues vnto him: and that when we ſhall appeere before his iudgement ſeate, we may not come with other condicion than 10 firſt of all to be our owne iudges, if we will be quit at hys hand, and be receyued vnto his fauour and infinite mercie which he hath ſhewed vs in our Lord Ieſus Chriſt: and that whenſoeuer he ſcourgeth vs, hee will ſo aſſuage the ſmart of his roddes, as we may know how that his chaſtizing of vs is to our profit, and that by meanes thereof we may be the more ſtirred vp to turne agayne vnto him, and to ſtrengthen ourſelues more and more in his goodnes, euen til we be come to the place of reſt where we ſhal fully inioy his fauour and graciouſe giftes which we poſſeſſe as now but by hope. That it may pleaſe him to grant this grace not only to vs, but alſo to all people. &c.

The .lij. Sermon, which is the fourth vpon the .xiij. Chapter.

23 Hovv many ſi [...]nes and iniquities haue I [...]ſhevv me my miſdeede and my tranſgreſsion.

24 VVhy doeſt thou hide thy face, and take me for thine enimie?

25 Doeſt not thou follovv after a broken leafe? doeſt not thou perſecute drie ſtubble?

26 Thou vvriteſt bitterneſſe againſt me, and makeſt me to poſſeſſe the ſinnes of my youth.

27 Thou lockeſt my feete in the ſtocks that I cannot ſcape, and thou printeſt them in the ſoles of my feeete.

28 So ſhall he rotte as an old tree and as a garment that is motheaten.

HEeretofore Iob declared a thing that is very true, as I touched yeſterday: whiche is, that when God ſcourgeth vs, and we ſee no reaſon why, if wee ſhould go to law with him, for euery poynte 30 that we could lay for our ſelues, he could lay an infinite number againſt vs, ſo as we ſhuld be put to confuſion, I meane euen the rightuouſeſt men that are. And this is true alſo, that although we ſeeme not to bee faultie by the law and common rule: yet muſt God be acknowledged and declared to be righteouſe, and that wee ſhall reape nothing but ſhame when wee haue pleaded neuer ſo wel for ourſelues. And this dependeth ſtill vpon that which was hādled yeſterday: that is to wit, that God 40 hath a ſecrete righteouſneſſe aboue that whych is knowen vnto vs as it is declared to vs in his law. For if the very Angels wer examined by that righteouſnes, they ſhuld be condemned, & ther is no creature (be it neuer ſo pure) that is able to ſatiſfie that. And this is it that Iob purſueth a new. For he ſayth, Shew me my miſdeedes and mine iniquities, how much I haue ſinned and tranſgreſſed. True it is that heere he confeſſeth, that forſomuch as he is ſcourged by Gods hande, it behoueth him to humble himſelfe: howbeit that hee cannot paciently indure that God ſhoulde 50 ſcourge him without ſhewing him the reaſon why. And that is the thing wherein he faulted. For if God make vs perceiue our ſinnes, and that wee ſee as it were with oure eyes that Gods puniſhing of vs is bicauſe we haue offended him in ſuch manner and ſuch: it is ſo much more, and therein he doth vs great grace, at leaſtwiſe if we haue the wit and diſcretion to condemne our ſelues, that wee may aske him forgiueneſſe. But if we be hardened, what are we the better for the knowing of our ſinnes? Notwithſtanding, if God holde vs impriſoned when wee bee beaten 60 with his roddes, ſo as the ſtripes be hard for vs too beare, and we know not what hee intendeth nor for what cauſe he ſcourgeth vs after that manner: yet muſt we not murmure, but caſt downe our countenance, and ſay, Lorde I will tarrie thy leyſure till thou ſhew me what is the ende of this affliction. True it is that we may wel wiſh it would pleaſe God to make vs perceiue what his meening is, that when we know his will, we might profit by it: it is lawfull ynough for vs to make ſuch a requeſt. But yet therewithall we muſt haue the myldneſſe to hold our tungs, vntill it pleaſe him to ſhew vs more at large that which is vnknowne to vs. VVell then, that we may fare the better by this ſentence, let vs marke that Iob perceyued, how it was God that ſcourged him. Marke that for one ſpecial point. Secondly he was fully perſwaded that hee ſhould not amend his cace by pleading againſt God: and furthermore alſo he knew that God ſcourged him not after the ordinarie manner as he is wont to puniſhmen: he handled not Iob after that faſhion. Therefore he knew that that which he indured was not a common chaſtizement, and ſuche a one as a man might bring vnder ordinarie rule, but a ſecret and hidden determination of God. Iob knew this: and he ought to haue bin pacient. In all the things that I haue ſpoken of, he failed not awhit. For it is a great matter when we not only perceiue how it is Gods hande that ſtriketh vs, & feele the ſtrokes of it, but alſo know wherof they proceede. Ye ſee then a thing that is good & right profitable. And ſeeing we know that God ſhall always be found righteouſe, and that wee may well grudge againſte him but we ſhall neuer further our cace by it, but we muſt needes be euermore condemned See yee not a good leſſon, if we can learne it and beare it in mind? Alſo the ſame will ſerue to humble vs, ſo as wee ſhall haue our mouth ſhut, to the end we may reſtreyne and bridle our affections, that we ſtomacke not matters againſt God. And let vs vnderſtand that there are ſecrete iudgements in hym, which wee cannot perceiue: which thing ſerueth alſo too hold vs ſo much the more in awe, that we may not be pro [Page] uoked through preſumption and malapertneſſe to diſpute againſt God. Thus then ye ſee good things. But yet therwithall men muſt haue a ſtay of themſelues, when they perceyue that God puniſheth them, and they know not wherefore. I ſay they muſt be quietminded and tarrie till God diſcouer that thing vnto them whiche as yet is concealed. In this poynt Iob failed. But let vs conſider that he was forepoſſeſſed with the grief that he indured, ſo greatly as it is not to be wondered at, though he were aſtoniſhed and deſired God to handle him at leaſtwiſe according 10 to his ſinnes, and not to perſecute him any further. For when God bendeth himſelfe ſo againſt a poore creature, and ſo ſtretcheth out his arme as it ſeemeth, he will thunder vpon him: and when a man hath no reſpite but is tormented more and more, ſo as hee ſeeth no ende of his miſerie, but is as good as ouerwhelmed in that behalfe: alas it is no maruell though ſome wandring wordes ſcape him, and euen ſo is it with Iob. VVherefore lette vs learne too pray God, that when it ſhall pleaſe him to put vs to ſuch incounters, he will not ſuffer vs to quayle▪ and 20 ſpecially that when our infirmitie ſheweth it ſelfe, ſo as we be at the point to enter into wicked imaginations, he will plucke vs backe to himſelfe, and bring vs againe too ſuch ſtate as we may glorifie him in his incomprehenſible iudgement. Thus ye ſee what wee haue too marke in the firſt place vpon this ſtreyne. But now a man myght demaund heere, why Iob vſeth not ſingly the worde Sin alone, to ſay, Shew me how many ſinnes I haue, but addeth Iniquities, tranſgreſsions, and miſdeedes. to what purpoſe doeth he that? It is all one as if hee ſhould ſaye, when God 30 hath examined me throughly in all poyntes, he ſhall finde no cauſe why to handle me ſo roughly. Not that Iob eſteemed himſelfe rightuouſe (as I haue ſayd already:) but he ſpeaketh out of a troubled mind, ſo as he hath no regard of thoſe things, but only reſteth vpon conſidering that hee is no ſuche perſone as his freendes had reported him to be: that is to witte that God puniſhed hym bycauſe he was a greater ſinner than other men. And in thys he hath a good cace: but in the meane while hee conſidereth in not at all, as he ought to doo. Finally Iob declareth 40 that when God ſhall haue ſerched out throughly all the euill that is in him, he ſhall find that the puniſhmentes which he indureth, are not bicauſe of his miſdoings. Some there are that in this place haue made a diſtinction betweene wilfull ſinne, and ſinne of ignorance: betweene that which is committed againſt God, and that whiche is committed by ouerſight, as they terme it. But that diſtinction hath no ſubſtance in it. Iob (as I haue touched already) ment rather to ſet downe the cace in particulars too the full. And for the better perceyuing heereof, lette vs 50 marke that when God ſpeaketh of his lawe and of hys commaundementes, hee vſeth diuerſitie of termes, as Ordinances, Statutes, Decrees, iudgementes, and ſuche other lyke: for there are a ſeuen or eyght wordes that import all one thing. And why is that? Firſt and formoſt hys meening is to ſhewe, that if wee walke not rightly wee cannot alledge ignorance. VVhy ſo? For he gyueth vs full inſtruction howe wee ought to lyue. Thoſe therefore that goe aſtray make no reckening of obeying God. VVhat is the reaſon? If wee would ſtudie hys 60 word well, we could neuer doo amiſſe: for that would guyde vs in all poyntes and all caces. Yee ſee then for the firſt place wherevntoo this diuerſitie of wordes ſerueth when it is ſayde, Statutes, Ordinances, Obſeruances, Proclamations, Decrees, Teſtimonies or VVitneſsings: Iudgements, &c. All theſe ſerue to ſhewe that God guideth vs ſo carefully, as wee cannot make one falſe ſtep, if wee follow that whych hee teacheth vs. And therefore wee are the more vnexcuſable if we do amiſſe. For God hath ſet many barres in our wayes to hold vs backe, hee hath made vs a certaine path, hee hath ſet vs boundes on all ſides, hee hymſelfe guideth vs that we cannot ſwarue to the right hand nor to the left, and with his doctrine he giueth vs admoniſhmentes, confirming the whole too our vſe. Now then if we take the contrary way: men may ſee it is of purpoſed malice, yea euen as if we were out of our wits. Thus ye ſe how men are made vnexcuſable, ſeeing that God hath not commaunded the thing that is good, in a word or twayne: but hath ratified and ſtabliſhed it by making Ordinances, Statutes, and Obſeruances, euen of purpoſe that men ſhoulde bee conuicted of ouerheynous rebellion when they go againſt all thoſe things. And on the contrary part, when the ſame manner is vſed in ſpeaking of ſinne: It is to the end that men ſhoulde bee the better touched, and vnderſtande that they haue not committed a ſmall and light fault, but that they haue deſerued too bee puniſhed with rigour, and that their tranſgreſsions are horrible. As for example: VVhen Dauid in the twoandthirtith Pſalme ſayeth, that the man is bliſſed whoſe ſinnes God forgiueth, whoſe iniquities are couered, whoſe tranſgreſsions are buried, and whoſe miſdoings God rememembereth not any more. (See wherein mannes happineſſe conſiſteth:) wherefore doeth Dauid ſpeake of Sinnes, iniquities, and Tranſgreſsions? Had it not bene ynough to haue ſayd in one word, Bliſſed is the man whoſe ſinnes God hath forgiuen? But hee ment too expreſſe the infinite graciouſe goodneſſe that God ſheweth vs when he forgiueth vs our ſinnes. And why? For if he ſhould call vs to a reckening, alas there woulde bee none ende, and we ſhould not only be found in a [...]e [...]age vnto hym in ſome one parcell: but aſſoone as hee ſhall haue caſt vs in one poynt, he ſhall be new to begin agayne in another. Dauid then knewe that men were plunged in damnation as deepely and horribly as myght bee, ſauing that God pulleth them backe through his owne infinite goodneſſe: and that when hee doeth ſo, men ought not to ouerpaſſe it ſlightly, as if hee had releaſed them but a det of fiue ſhillings, but they muſt bethinke them well of their miſdeedes, of their iniquities, and of theyr tranſgreſsions: they muſt mynd them throughly, and beare them in remembrance. By this then wee ſee why there is vſed ſuche diuerſitie of woords. But as now Iob is flat contrarye: as if hee ſhould ſay, True it is that men may do amiſſe many wayes, it is true that they bee exceedingly blame woorthie before God: but yet for all that, when my life is throughly examined, there will bee nother miſdooings, nor tranſgreſsions, nor iniquities too deſerue that God ſhoulde handle mee after this faſhyon. But wee muſt bee heedfull too beare in mynde what hath bene ſayd: namely, that Iob ment not too iuſtifie himſelfe as though he had performed all things to the full: but onely had an eye too Gods intent for the [Page] which he puniſhed hym. For it is certayne (as wee haue ſeene already) that God had not reſpect vntoo hys ſinnes how greate they were: but ment too proue hys pacience. Lo why he ſcourged him. But that wee may take the more profit of thys doctrine, let vs marke firſt, that if God liſt to vſe rigoure towards vs, it is certayne that for any one ſinne he may puniſh vs in ſuch wiſe, as wee ſhall not knowe where to become, and yet hee ſhall do vs no wrong. Then of much more likelyhod, if he liſted to puniſh vs for all our ſinnes, there ſhould bee no ende. And 10 thirdly although he puniſh vs not directly in reſpecte of the faultes that wee haue committed, yet ſhall he be rightuouſe ſtill, and it becommeth vs to ſinke downe vnder him with true lowelineſſe euen in that behalfe. Theſe then be the three poyntes whych we haue to marke. The firſte is, that if God liſted too condemne vs for any one fault alone, we haue no cauſe to replye againſt hym, and to ſay, the puniſhment is ouergreat. VVe ſee what it booted Cain to replye againſt God in that wiſe: ſurely hee could not denye the deede he was conuicted of it afore 20 hande: he had alreadye ſayde, am I the keeper of my brothers life? But when he ſawe that his iniquitie was knowen: he ſpited at it, and gnaſſhed his teeth, and grunting ſayd: My puniſhment is greater than I am able too beare. For behold I am as a forlorne man, thou chaceſt me, and where ſhall I become? VVhoſoeuer meeteth mee ſhall kill mee. Thus ye ſee how Cain murmureth againſt God, for that hys puniſhment was too greate. But (as I ſayde) ſped he euer the better for that? No: his wickedneſſe increaſed ſo much the more. Therefore let vs keepe oure 30 ſelues from repinyng, although wee wiſt there were no mo but one fault in vs. For it is not for vs to ſhewe what our ſinnes haue deſerued: only God is the competent iudge thereof. And therefore he muſt puniſh vs, not after our fancie, nor as ſeemeth good to vs: but according too hys owne iudgement. Marke that for one poynt. Moreouer for the ſeconde poynt wee haue too marke, that as our faultes are innumerable: ſo alſo wee muſt not thinke it ſtraunge that God ſhould puniſh vs after diuers ſortes, and double his ſtripes, and that wee ſhould bee plunged 40 deeper and deeper intoo ſo many miſeries, and there languiſh as folke vtterly forlorne. Let vs not thinke thys geere ſtraunge. And why? For our faultes are withoute number. That is the ſecond poynt that we haue to beare in mind. For the third, let vs marke, That God may well vtter his hand againſt vs, yea euen to execute his ſecrete iudgementes, when wee haue labored to ſerue him with a good conſcience, and imployed ourſelues faithfully vpon our neighbours, yea and liued among men without fraude, without malice, and without violence. VVhē 50 wee haue worſhipped and ſerued God purely after that ſort, and when we haue walked vprightly with our neighbours: yet if God ſcourge vs, we muſt ſtill confeſſe hym to be rightuouſe. VVe ſee not why: but yet muſt not wee pleade, wee muſt come ſhort of that, and ſay, VVell Lord, thou wilt not ſhewe me the reaſon of this miſerie whiche I indure: neuertheleſſe I thinke the time long, howbeit Lord it is wiſdome ynough for me, if I can humble my ſelfe vnder thy mightie hande. And furthermore do me thou thys pleaſure for the time to come, that I 60 may knowe what thy purpoſe was, and that I may profit more and more: and howfoeuer the worlde go, let me not ceaſſe too glorifye thee. Lo after what manner we ought to proceede. But after that Iob hath deſired God to enter after that ſorte as it were intoo ordinarie pleading, hee addeth, Wherefore hidest thou thy face, and esteemest me as thyne enemie? Is not that a following of a leafe that is already broken? is it not a perfecuting of ſtubble that is already withered? Heere Iob alledgeth his owne frailtie too get ſome eaſe of hys afflictions, and ſome aſſwagement of his ſores, as he hath vſed to do heeretofore and will do againe heereafter. And thys manner of praying is good and holy, when it proceedeth of thoſe cauſes as wee ſee the faythfull haue done.

And indeede heere ye ſee what we haue to bring vnto God, when we would obteyne fauoure at his hand to deliuer vs from our miſeries and ſuccoure vs: whiche is, too lay our feebleneſſe before him. VVhereas fooles alledge their owne woorthineſſe, and go about too binde God vnto them: we can ſay nothing, but that wee bee wretched. How ſhall we then obteyne mercie? Euen by ſaying, Alas Lorde, conſider what we be, thou muſt bee faine to haue pitie of vs bycauſe we be thy creatures. VVhen a man alledgeth, Alas there is nothing but filthineſſe in my body, Lorde if thou take away thy ſtrength, beholde I am brought to naught: and as for my ſoule, what hath it? it is but a little breath, and if that thou alſo withdrawe thy breath (that is to ſay, the power that thou haſt gyuen me) I am thencefoorth nothing. And furthermore there is ſo muche ignorance, ſuch ſtore of vices, and ſo many wantes in it, as is a woonder to ſee. Alas my God, when thou ſeeſt that I am ſo full of miſeries, perceyueſt thou not how there is matter for thy mercie to woorke vppon?

VVee ſee then that when wee bee deſirous too obteyne fauoure at Gods hande, wee muſt take the ſame way that Iob dooth heere: Howbeit ſo as it be with another mynde. For Iob was driuen with too ſtrong a vehemencie, bycauſe hee was weerie too bee ſo preſſed by the hande of God, and therevpon hee fretted hymſelfe. VVe muſt not do ſo: but oure laying foorth of oure myſeries before God muſt bee to the ende hee may bee inclined to pitie vs. And the holy ſcripture is full of ſuche texts where the faithfull ſay. Alas Lorde what is man? Behold, Dauid ſayth, Seeing that my life is but a breath that paſſeth away without returning, Lorde, wilte not thou haue pitie vpon vs to ſuccoure vs, ſeeing thou perceyueſt vs to be ſo fraile? And that God heareth ſuche requeſts, it appeereth by other texts [as by this:] he remembered that they were but fleſh, a breath that paſſeth and returneth not agayne. Yee ſee then ho [...] God witneſſeth that when hee ſhewed mercie to the children of Iſraell, and dealt not with them according to theyr deſerts: it was bycauſe he ſawe they were but fleſh, and that there was nothing but corruption in them, and therefore hee bare with them. Seeing then that Gods will is ſuch as to ſpare vs in conſideration of the wretchedneſſe that is in vs: it is certayne that we may and ought to alledge that poynt vnto hym, when we intend to obteyne mercie at his hand. Therefore let vs marke well that the words which Iob vſeth are lawfull for vs, and that the ſame is a good forme of praying vnto God, ſo be it that [Page] we go to him with humilitie, and ſay, Lord, conſider what I am, for I am as a leafe, yea euen as a leafe that is already withered, and yet goeſt thou about to wipe me out and to ouerwhelme me vtterly: and who am I? I am as ſtubble that is already dry, or as graſſe that is already cut downe: there is no more life nor ſubſtance in me: alas my God, if thou perſecute me moreouer, what ſhall become of me? If wee ſpeake after this maner, God will accept ſuche complaints. Not when we come to him with ſuche pride as if he were bound vnto vs: but when wee lay oure miſeries 10 before him to the end he ſhould ſuccoure vs and remedie them: ſuch maner of prayers are heard at his hande. And therewithall let vs beware of queſtioning as Iob doeth: VVhy eſteemeſt thou me as thine enimie? Iob alledgeth it as an vnſeemely thing for god to do, [as if he had ſaid:] See Lorde, thou art almightie: and what am I? leſſe than nothing. And yet commeſt thou to holde plea againſte me, whereas I am but a wretched rotten tree, and there is nother life nor ſap more in me. VVilt thou then trie thy ſtrength againſt me: as he ſayeth heeretofore, ſo repeteth 20 he his wordes. And that is the cauſe why I ſayde, that wee muſt keepe our ſelues from being ſo caried away by oure affections. For although God be almightie, and wee as frayle as may be: yet notwithſtanding it is not for nought that he entereth into battell againſt vs. If wee thinke that ſtraunge, we muſt ſhut our eyes: that is to ſay, we muſt not be ſo ouerwiſe in our owne vnderſtanding, as to ſaye, I would fayne knowe the reaſon why God handleth mee after this ſort. Let vs keepe our ſelues from ſuche preſumptuouſneſſe. Yea marie, but what is meant by this, that 30 God who hath all things in his hande, and with his onely looke maketh the mountaynes to melt as waxe agaynſte the fire, or as ſnow [againſt the ſunne] who with his only word cā deſtroy the whole world: doth neuertheleſſe aduaunce himſelfe to fight hand to hand with me, I ſay wyth me that am a wretched creature? VVhat meeneth that? VVell may we argue on that ſort: but God will make the concluſion to confound vs. Then let vs not be ouerwiſe as I ſayd, but let vs take Gods ſcourging of vs for good, how great, or how ſtrong ſo euer he be, and how dreadfull 40 ſo euer his maieſtie bee towards vs: let vs not ceaſſe too yeeld him the glory, aſſuring ourſelues that hee is righteouſe, and that hee doth all-things according too reaſon, though hee bend himſelfe againſte vs, and make countenance as though hee would ouerwhelme vs. But in very deede there is good cauſe why God ſhould ſhew himſelfe our enimie, yea euen though we be vnable to withſtande him, & that he deſpiſe vs. For inaſmuch as we be ſo proude as wee will not ſtoupe vnder him, and will always ſeeme rightuouſe: he muſt needes ſhew vs our leſſon, yea and he 50 muſt ſhew vs it by force: for by our good will we will not yeeld our ſelues giltie, and therefore God compelleth vs by ſcourging vs according to our deſerts. And is not thys a iuſt cauſe why God ſhould ſhewe himſelfe our enimie? Againe, put the cace that God mind not to ſcourge vs for our ſinnes: yet if he ſhew himſelfe to bee our enimie and be againſt vs, it is to the end wee ſhould fight againſte the temptation of deſirouſneſſe to know why we be ſo condemned which is a very great and comberſome temptation. Gods meening therefore is to ſee whither wee wyll 60 abide firme and ſtedfaſt in his ſeruice, notwithſtanding that he ſeeme to be our enimie. And ſeeing that his drift is ſuch: why ſhould we not beare it paciently? Ye ſee then how we ought to be reſtreyned from pleading, notwithſtanding that God ſhewe himſelfe our enimie, and that there be no power nor abilitie in vs to reſiſt him. For hee hath iuſt reaſon to do ſo, though we bee not priuie too it, and againe he ſheweth vs it partly, wherefore wee oughte to bee contented with the ſmalleſt taſt that hee giueth vs. Heerewithall we muſt take warning by theſe two ſimilitudes, what we be: namely to the end wee may learne too walke warely, and alſo know how great neede we haue to be hild vp and mainteyned by Gods hand and to be ſtrēgthened by his goodneſſe. VVhat is a man when God leaueth him in his naturall ſtate? No doubt but hee thynkes himſelfe a iolly fellow. For we ſee how men are ſotted in ouerweening, and beare themſelues in hand that by theyr owne wiſdome ſtrength and all that they haue beſides, they be able to moue mountaynes and woorke wonders. But what ſayeth the ſcripture of them? Beholde a broken leafe, behold a withered herb, behold drye ſtubble. That is to ſay we be without freſhneſſe, without ſubſtantialneſſe, and worſſe than nothing: and whatſoeuer glory we weene we haue, it is but a blaſt. Seeing then that God ſetteth ſuch mirrours afore vs, let vs looke vppon oure owne feebleneſſe, and learne to humble our ſelues and to rid and ſtrip ourſelues naked from all ouerweening. For what do men whē they challenge any thing to themſelues, but deceiue themſelues as it were wittingly and willingly? Lo howe God commeth foorth, and telleth vs he will not haue vs ſo beguiled with fond and fooliſh opinions. And therfore he telleth vs we be no better than graſſe cut downe which withereth out of hand, ſo as we be without lyfe, and deſtitute of all ſtrength and grace. Thus much concerning this poynt. Now Iob addeth, That God holdeth him locked vp as in a payre of ſtockes: and therewithall he ſayeth alſo, that God wryteth bitterneſſe againſt hym, and maketh hym to poſſeſſe all the ſinnes of his youth: thou lockest mee in the ſtockes ſayeth he. And why is that? He ſayeth that God ſheweth nothing but ſignes of wrath againſt him. And foraſmuch as ſentences are oftentymes giuen by writing: Iob hauing an eye to the common phraſe of his country, ſayeth, that God writeth bitterneſſe againſt him: that is to ſay, that he chargeth him with the greeuouſeſt crymes that could be deuiſed: Like as a iudge that abhorreth a wretched offē der which is before him, inhaunceth his offences, and goeth about to ſhew that they be ſo outrageouſe as they cā not be puniſhed too rigorouſly. According heerevnto, Iob complayneth, that God writeth ſo ouerrigorous a ſentence againſt him, as it is ynough too make a mans heare ſtand vp ſtiffe vpon his head. And he addeth further, that he reneweth the remembrance of the ſinnes of his youth, of purpoſe to make him poſſeſſe them. And what doeth this Making of him to poſſeſſe them import? It is as much to ſay, as I cold not be ſtripped out of my clothes, but I muſt alſo bee as it were bound. Like as when a man is in hys houſe (for when he is abrode in the feeldes, hee is after a ſort ſtripped out of his poſſeſsions) euen ſo doeſt thou Lord make me to keepe poſſeſsion [of my ſinnes.] That is to ſay, I cannot be rid of this curſed and vnhappie poſſeſsion of my ſinnes: I am ſo wrapped in them, as I cannot get out of them. Heere Iob acknowledgeth that God hath [Page] iuſt cauſe to ſcourge hym: but yet for all that, he ceaſſeth not to be out of pacience and to chafe. And therefore ſo much the more ought wee to ſtande vpon our gard, ſeeing that hee which was the ſingular mirroure of pacience was neuertheleſſe prouoked too ſuch temptations. But now let vs come to knowe why he ſpeaketh of the ſinnes of his youth. There are two reaſons: The one is, bycauſe that in that age the luſtes are ſeene to be whoteſt. And for that cauſe alſo it is ſayd in the Pſalme, How ſhall a yong man order his wayes? euen by keeping thy word. VVhy 10 is there more ſpeaking of yong folke rather than of others? It is bycauſe that mannes nature which is alwayes ſinfull and wicked, doeth then caſt vp his greateſt froath, and hath then moſt boyling affections: and therefore hath neede of ſtrongeſt bridle. Forſomuch then as men committe moſt faultes in their youth: Iob ſpeaketh preciſely there of. And here ye ſee alſo why Dauid ſaith, Lord remember not the faults of my youth. He ſpeaketh expreſly of that age, bycauſe hee knewe hee paſſed it not without offending God many wayes. For there is greate 20 vnaduiſedneſſe, and vnruly luſt wherewith a yong man is blinded, [inſomuch that he thinketh that] nothing is vnpoſsible to him, there is no ſtayedneſſe to rule hym withall, but there is exceſſe of ouerweening and ſuch other like things. And ſo ye ſee one reaſon why the ſinnes of youth are ſpoken of heere. The ſecond reaſon is, that Iob ment to declare that God brought all his ſinnes too rememberance, as if he ſhould frame an inditement of all the faultes that he had done euer ſince he was a child. And in ſo doing he complayneth of ouergreat rigoure, as if 30 he ſhould ſaye, Lorde though I haue erewhyles doone amiſſe, well, thou haſt bene ſo gracious to me as too bryng mee backe and to reforme me to thy ſeruice: wherefore then dooſt thou gather a beadroll of my faultes whyche ought to haue bene forgotten? VVherefore commeſt thou to lay them before me agayne? Seeing thou haſt pardoned me them, is it meete that I ſhould be intangled in them new agayne? Yee ſee then whereat Iob amed. And heereby we be taught that when God writeth bitterly againſt vs, that is to ſay when he ſheweth vs all the ſignes 40 of rigour, and that we be lothſome in his ſight: wee muſt not thinke wee haue gayned aught by finding fault wyth him. For wee haue well deſerued much more, and that is the poynt that we muſt alwayes come backe vntoo. Furthermore of whome is it long that God writeth bitterly againſt vs, and that hee vſeth not his accuſtomed ſweeteneſſe which he is wont to vſe towards thoſe that are hys? Of whome is it long (ſay I) that he ſheweth not hymſelfe ſo ſweete, but of our ſelues? For Gods preſsing of vs with his iudgemente, is bycauſe hee ſeeth well that wee haue 50 neede of ſuch and ſo vehement a remedie. And for proofe therof, it is no eaſie matter to meeken a man that is ſo giuen to pride. God then writeth bitterly againſt vs, to the end wee ſhould bee vtterly abaſhed, and yet in the meane while he ceaſſeth not to receyue vs to mercie. True it is that he will hyde himſelfe for a time, as hee hid hymſelfe from Iob: according as he will ſay heereafter, Wherefore hydest thou thy face from me? But let vs marke that after God hath hid his face away ſo for a ſeaſon, he will ſhewe hymſelfe graciouſe and pitifull towardes vs: yea verely 60 when he perceyueth it to be meete for vs. It is true that he maketh delay and letteth vs linger in payne: but he wil helpe vs in conuenient ſeaſon. Then let vs marke, that whenſoeuer God wryteth bitterly againſt vs, it is to aſſuage the miſerie within a while after, according as it is his office to put vs into the graue and too pull vs out againe. They that abide in condemnation haue no will to come to Gods mercie, and to the redemption whyche he hath purchaced for vs, and that is the cauſe why they be ſhet out. In the meane time we haue whereof to thanke God hartily, for ſomuch as wee ſee that beeyng woorthy too bee condemned at hys hande, wee are neuertheleſſe acquit. See howe God allureth vs dayly. VVhen wee come too a Sermon, there he ſheweth vs what we be and what oure ſinnes and vices are: there hee condemneth vs, and dayly pronounceth many ſentences againſt vs, inſomuch that we cannot open the holy ſcripture, but we ſhall find ſome condemnation there in euery leafe. On the other ſide, we cannot ſo couer our vices but God will ſhewe vs them, beholde thou haſt doone ſuche a ſaulte, beholde thou haſte committed ſuch a ſinne. See I pray you how our Lord dealeth. But hath he once made vs aſhamed of our ſinnes? By and by after hee ſheweth vs that he will bee mercifull to vs for our Lord Ieſus Chriſts ſake. Thus yee ſee what ought to make vs to magnifie hys goodneſſe. Furthermore although hee bryng oure olde ſinnes too remembraunce agayne: lette vs aſſure our ſelues hee doeth vs no wrong therein, nother haue wee any cauſe too replye agaynſt hym: but wee haue ſo muche the more cauſe too bliſſe hym, in that wee ſee that when hee hath once forgyuen oure olde ſinnes, he receyueth vs ſtill to mercie for euer after. In what ſtate doeth God finde vs when we come out of our moothers womb? It is true that the naughtineſſe which is in vs is not yet perceyued: but yet haue we the ſeede thereof incloſed in vs, ſo as we be curſed already bycauſe wee come of a curſed and crabbed ſtocke. But God pardoneth vs our originall ſinne, that is to ſay, the ſin that we drayne from the roote of mankynde. Hathe hee pardoned vs that ſinne? He forgiueth vs the ſinnes of our childhoode and of our youth, and many mo ſinnes doeth he continually pardon vs afterwarde when we bee come too fortie, fiftie, and threeſcore yeeres of age. For God is not only contented to forgiue vs a ſinne that we haue committed twentie yeeres ago: but alſo if we come too hym for a ſinne that we committed to day, hee receyueth vs, and he is mercifull to vs. Foraſmuch then as wee ſee he is ſo ſlowe to wrath, and ſo foreward to ſhewe mercie: alas, ought we not to be rauiſhed with deſire to glorifie him in his mercie? Lo how the reading of thys ſentence muſte be a warning to vs not too grunt againſt God though nowe and then hee bee ſomewhat with the bittereſt and rougheſt towardes vs: but too pray hym too aſſuage hys rigoure, and that the aſſuaging of the ſame may the more allure vs too come vnto hym. Finallye Iob addeth that whych I haue ſpoken of: namely, that God holdeth hym in the ſtockes, and that the ſoles of his feete (which hee tearmeth the rootes of hys feete) are as it were printed in hym. Yee ſee hym (ſayeth he, hee ſpeaketh of hymſelfe in the third perſon) as a rotten tree, and as a motheaten garment: and what ſhall betide then if thou liſt too purſue a rotten tree and a motheaten garmente? [Page] VVe ſee yet better that which we ſpake afore concerning the troubledneſſe that was in Iob. For he had ſuch a pacience as yet notwithſtanding was ſhaken, yea and ſo ſhaken as he fretted and chafed againſt God: which thing we ſee in that hee complayneth that hee is ſet in the ſtockes and as it were locked vp. But let vs marke that as much at the leaſt may be fall vs. For we haue not profited ſo well in Gods ſchoole as this holy man had. Therefore we may be tormented after ſuch a ſort in our afflictions, as oure impacience will bewray itſelfe, although wee haue a true 10 deſire to hold ourſelues in awe vnder the hand of God. VVherefore let vs alwayes haue this poynt before oure eyes, namely that we giue not our ſelues the bridle too aduance ourſelues againſt God when it ſeemeth to paſſe meaſure in ſcourging vs. For he knoweth what wee bee able to beare, and he will not ouerlay vs with more than he knoweth vs able to beare out. And therefore let vs not droope, but beſeech God too ſtrengthen vs in ſuch wiſe in our infirmities by his holy ſpirit, as we may ouercome all the temptations wherewith it is poſsible for vs to bee ſhaken for a time.

Now let vs kneele downe before the face of our good God with acknowledgement of our faults, praying hym to make vs perceyue them better than wee haue doone, that we may be ſorie for them, and therewithall runne vntoo hym, that hee may receyue vs for our Lord Ieſus Chriſts ſake: And that although wee deſerue that hee ſhould ſhew himſelfe a dreadfull iudge againſt vs: yet neuertheleſſe he wyll ſhyne vpon vs with a fatherly countenance, to drawe vs vnto him, yea euen in ſuche wiſe as it may be to haue acceſſe too his goodneſſe, with aſſured truſt that hee will pitie vs: And that in the meane whyle hee ſuffer vs not too quayle through the afflictions of this preſent lyfe, but that wee may fight ſtoutly vnto the end, euen till hee haue taken vs vp into the euerlaſting reſt whych hee hath prepared for vs in heauen. That it may pleaſe him to graunt this grace not only to vs but alſo to all people and Nations. &c.

14

The .liij. Sermon which is the first vpon the fourtenth Chapter.

MAn borne of vvoman [is] of ſhort time, and filled vvith many troubles.

2 He commeth vp as a floure, he is cut off, and fleeth as a ſhadovve, and hath no ſtay.

3 And thou commeſt to ſet thine eyes vpon ſuch a one, to call me to the lavv.

4 VVho can bring foorth a cleane thing out of vncleanneſſe? There is not ſo much as one.

WE ſaw yeſterday how it is lawfull for vs to alledge our owne 30 frayltie: namely in way of petition that it may pleaſe God too haue pitie vpon vs. For in very deede when he perceiueth vs to be as miſerable as can be, that is it that moueth him to mercie. But (as I ſayd) wee muſt alſo beware that we murmure not when wee come vntoo God. VVe muſt not make complaintes in allegation of oure owne right, but only keepe onward ſtill too the end hee 40 may haue pitie vpon vs. But Iob proceeded not that way at all. And heere ye ſee to what purpoſe the holy Ghoſte ſetteth downe the complayntes that Iob made: namely, that we ſhould not followe that which is to be condemned in hym. In this text there are goodly ſayings and ſuch as tend to a good end: but the maner is not altogyther good nor allowable. Heere Iob ſpeaketh of mannes ſtate ſuch as it is in it ſelfe. Man (ſayeth he) hath a ſhorte and tranſitorie lyfe. Marke that for one poynt. And that it is ſo, he confirmeth it by ſimilitudes. For he commeth vp as 50 a floure (ſayeth he) it is cut vp, it withereth, it is dried vp, and it vaniſheth away as a ſhadowe that hath no ſtay. VVee ſee then what the ſhortneſſe of mannes lyfe is: it is all one as a floure, whiche incontinently withereth, or as a ſhadowe whiche paſſeth and glydeth away. And yet for all that (ſayeth he) this life is alſo full of trouble and vnquietnes, and for that ſmall time which we liue in this world, wee ceaſſe not to be vexed & ſtinged with ſtore of hartgreefs, ſo as we haue no reſt at all▪ ſo miſerable is our ſtate in itſelfe, and in good ſooth we ſee it. Conſidering then the 60 ſhortneſſe of our lyfe, and how we be full of troubles and vnquietneſſe, we haue good cauſe to pray vnto God that he vſe not ſo great rigour towards vs, but rather that hee will beare with vs, that wee be not oppreſſed out of meaſure. Lo what is lawfull for vs to do. But Iob paſſeth further: wherein we ſee the exceſſe that is to be condemned. Behold (ſayth he) oughtest thou to cast thy looke or thy coū tenance vpon a poore creature that is ſo tranſitorie as it hath nothing but miſerie in it? And wherefore doeſt thou bende thy ſelfe that way too catch me in a trip? Am I a fit match for thee? VVee ſee that Iob vnder pretence of hys infirmitie would haue ſhifted off God, that he ſhould not haue plaged him. Not that he was fully reſolued and concluded vpon that poynt: but he ſheweth vs what our affections are which torment vs, and which we ought to reſiſt, as he alſo reſiſted them well. Howbeit in the meane whyle, he ceaſſeth not to bewray how he was toſſed with many euill thoughts, as euery one of vs findeth by experience in himſelfe. And conſequently hee addeth yet one ſentence more. For therevpon a man myght reply, That God afflicteth not men without cauſe, forſomuchas they bee ſinners. And what can we do to it, ſayeth he? for wee come of a corrupt and euill lump, and how ſhould wee be pure and cleane? No maruell if wee bee full of ſoyle. For from what ſpring iſſue we? To heere Iob ſpeake, it ſhould ſeeme that men ought to be excuſed bicauſe ſin is in them by nature. But ſo little ought this to eaſe our euill, that we are ſo much the more faultie. Aſſoone as we enter into the worlde, wee are already the enimies of God, there is nothing but rebellion and naughtineſſe in vs, there is nothyng but the ſeede of ſin. Come wee once to age, the miſcheefe is increaced and augmented, and there is not ſo much as one drop of goodneſſe in vs. Then let vs conclude that whereas men ſay [for their excuſe,] that they [Page] are borne full of filthineſſe: they ought ſo muche the rather to be curſed and reiected of God. Thus ſee we heere yet one faultie affection more in Iob, whiche is reported to vs by the holy ghoſt, to the end we may learne to profit our ſelues by it, when wee haue conſidered what oure nature is. But now foraſmuch as in effect wee haue Iobs meening, let vs marke what inſtruction is conteyned in this ſentence, where he ſayth, that man is of a ſhort lyfe: and yet in the meane whyle filled with many troubles. Heereby we be inſtructed, firſt not to ſet our minds too much vppon 10 the world, ſeeing we do nothing but paſſe away. And thys is a very common thing: but yet for all that, we conceyue it not ſo well as were requiſite. And for proofe heereof, although wee haue but three dayes to liue heere, yet can we not be vntangled from the affections and cares of this preſent life which is tickle and tranſitorie. A man will neuer thinke hymſelfe too haue goodes ynough. Hee that is deſirous to come to honour, deuiſeth and practizeth on all ſides. To bee ſhort, man is a bottomleſſe pit, and an vnſatiable gulfe, inſomuch that he cannot bee ſatiſfied 20 with all the goodes on the earth, there is nother end nor meaſure in hym. And what is the cauſe thereof? Surely if we conſidered the ſhortneſſe of our life, our luſts woulde be alayed, and our deſires wold not be ſo headſtrong if we could conſider that our lyfe is nothing. Howbeit, in the meane while we be ſo ſharp ſet vpon gathering of riches, as we thinke vppon nothing elſe. And what is the cauſe thereof? Our mind is always here beneath. And ſo we ſee that the confeſsion which euery of vs maketh (that is too wit, that our life is but a ſhadow that paſſeth away out of 30 hand) is but hypocriſie and leaſing. The truth is, that it is ſo: but we haue not printed it in our harts, we be not fully reſolued of it. Then is it no ſuperfluouſe thing when as the ſcripture telleth vsſo often that our life is nothing, and that it vaniſheth away out of hande. Let vs aſſure ourſelues that there is good cauſe to put vs in minde and rememberance of it, foraſmuch as wee forget it, and it neuer tarieth awhit in our harts. Thus yee ſee what wee haue to conſider in the firſt place. And it is not ynough to know the ſhortneſſe of our life: but we muſt go yet further.40 For it were but a greefe to vs to knowe that we do nothing elſe but fade away in this worlde, and that oure tyme glideth away, if we were not in hope of the endleſſe lyfe for otherwiſe we ſhould bee more myſerable and more vnhappie than the brute beaſtes. Therefore wee muſt make compariſon wyth the heauenly lyfe wherevnto God calleth vs euery day. And in ſo doing, we ſhuld deſpize the baſe and corruptible things of the worlde, and not be ſo much tyed to them as we be: and agayne wee would aduaunce our ſelues aloft, to take all our contentation 50 and reſt there. And ſecondly we might well alledge the ſame to God as oft as we deſire him to haue pitie vppon vs. For our miſeries are the things that perſwade him to ſuccour vs, and to prouide for all our neceſsities. Thus much concerning the infirmitie and ſhortneſſe of mannes lyfe. But there is trouble alſo ſet downe. And vnder that woorde, Iob hathe comprehended all the paſsions wherewith we be turmoyled, and all our inordinate luſts and likings, which are as tormenters. For a man cannot haue a worſe tormenter than hymſelf, by puniſhing himſelfe 06 with his owne inordinate paſsions. If a man bee gyuen too vayneglory, beholde, ſuche a fire is kindled in hym as hee ſhall thinke wyth hymſelfe that hee can neuer come ſoone ynough to credite and eſtimation: inſomuch that if ſome man happen not to honoure hym, ye ſhall ſee hym nettled. And if ſome other hinder hys aduauncement, ſtreitwayes he enuieth hym. To bee ſhort, there needeth but one luſt to ingender in vs a thouſande others. So then, when wee ſhall haue matched theſe two thinges togither, then ſhall wee haue ſo much the more cauſe to miſlike of this preſente life. True it is (as I haue ſayde afore) that this ſaying is not ſtraunge to the world (for all of vs are conuicted by experience) but yet for all that euery one of vs ought too ſet his minde throughly vpon it. It is not without cauſe that the ſcripture ſpeaketh thereof, ſaying that although a man come to fourſcore yeeres and vpward, wee muſt not eſteeme the ſame too bee any long time. And why? Let vs conſider what our childhoode is. VVe lyue a good while in the worlde, before wee bee entered into very life indeede. For [in our chilhood] wee had nother witte nor reaſon. And verely although yong folke haue diſcretion to diſcerne good and euill: yet doo they ſo (as it were) ouerflow theyr bankes, as they runne at royot, and there is no ſettled conſtancie in them. Thus yee fee that one part of our age paſſeth and ſlippeth away before wee haue begonne to liue, bycauſe wee knowe not what it is. For in good footh when a man knoweth not wherefore God created him, nor hath the skill to perceyue to what end he is ſet in the world: I pray you, to ſpeake properly, ought it too be ſayd that he lyueth? For he hath no more but a confuzed knowledge. But are wee come to the middle age? VVee ſee that then our cares increace the more. For if a man haue any regarde, hee thinketh, I haue hithertoo beene a rouer, I haue beene as wanton and fond as anye man, and how may I nowe recouer the time that I haue loſt? It will bee verye harde. Afterwarde, if a man haue a charge of children, hee thinketh, go too there is no ſhift for mee but to take order for my ſtate, and yet ſhall I neuer ſo ſoone come to it at any time, but I ſhall bee taken away from it incontinent. Thus yee ſee the vnquietneſſe that beginneth to martir men. But is a man come to fiftie yeeres old? It may be ſayde that deathe is ſeene too ſummon them dayly. Although there were no diſeaſes at all to aſſayle vs, yet it is well ſeene that we draw neere our ende. Is a man come too foureſcore yeeres? It is ſeene that his graue is at hande, ſo as in a manner hee is no more alyue. For it wyll greeue a man to ſee himſelfe vnmeete for the world, hee ſeeth that hee is a burthen, and it brings many troubles, and if he be comberſome to others, hee is more comberſome to hymſelfe. Therefore it is not for nought that this is told vs? And why? for (as I haue earſt ſayde) wee ſet more by one yeere in this worlde than wee ought too doo by a hundred: and agayne, wee conſider not howe oure lyfe is miſguided when it is not put to the true vſe of of it. So muche the more then ſtandeth it vs in hande to bethinke vs well of ſuche ſayings and warnings: that is to witte that man borne of woman is of a very ſhorte and flightfull lyfe.

But for the better conceyuing of this ſhortneſſe, we muſt alſo match it with the troubles that are in it. For put [Page] cace that our life were farre longer: what cauſe haue we to like ſo well of it, ſeeing we be ſo vexed in it? VVhy do we not rather come to the ſeeking of the reſt that is prepared for vs in heauen And heerewithall we haue further to marke, from whence theſe troubles come vpon vs: that is to witte, from our owne naughtie affections. For if wee were troubled but by other folks and in the meane while were at reſt in ourſelues, yea verely at true reſt: we might well complayne of our diſquietneſſe that this preſent life had not his free courſe, and that it went not in his owne 10 pace. But foraſmuch as euery man is a hangman to himſelfe (as I haue ſayd already) and our owne luſts, paſsions, and deſires are the cauſe of our vnquietneſſe and incomberance to whome or againſt whome ſhall we make oure complaint? Then let vs learne, that when we haue conſidered all well, we muſt not blame God, nor commence action againſt him: but only find fault with ourſelues. For the finall poynt whervnto we muſt come, is to know the ſhortneſſe of our life, and to bee abaſhed at it when wee thinke thereof. But this is yet better expreſſed in that 20 which foloweth when he ſayth, who is he that is pure, or how can that thing be cleane which commeth of vncleanneſſe or filthineſſe? By this ſaying we bee admoniſhed, that all the miſeries which we indure, proceede of the coruption of mans nature. And for the better comprehending of this doctrine, let vs note that when there is any ſpeaking of mā, or of that whiche is in him, the queſtion concerneth not Gods worke or creation: for Adam was created another manner of one than we be at this day. VVe be falne from the ſtate wherein God had ſet Adam and all mankinde in 30 Adams perſone. Adam was created after the image of god, and endewed with excellent giftes of grace, yea and vnſubiect to death. And what importeth that image of God? A perfectneſſe, a rightuouſneſſe, and a ſoundneſſe wherethrough God vttered his great riches, ſo that in effect mā was as a mirrour of the excellent glory that ſhyneth fully in God. But by ſin we be bereft of all gifts of grace, & baniſhed out of the kingdome of God. And bycauſe he hath forſaken vs, we are alſo deſtitute of life, whereof he is the fountayne and welſpring. For wherein lyeth the fulneſſe 40 of al good things but only in God? Then muſt we needes conclude, that being cut off from him, wee bee left in all miſerie, yea and euen in death. But (ſay I) this proceedeth not of our creation, but of that wee be deſtitute of the benefite that God had giuen vs, and hencefoorth haue it not any more. And how are we bereft of it? By ſin. Here a man mighte moue a queſtion: It ſeemeth that Iobs meening is, that the cauſe of our vnbeleefe & of all the ſinnes and vices that are in vs, is bycauſe wee come and deſcend of Adams race: and we come not of Adam, but as concerning 50 our body. VVhere doth ſinne dwell? where hath he his proper ſeate? In the Soule. But there is no ſhew of reaſon that means ſoules alſo ſhould come of the race & line of Adam. Therefore it ſeemeth that Iob reaſoneth not aright. But we haue to marke, that like as God created all mankind after his owne image in the perſon of Adam: euē ſo alſo through Adams ſin, not only Adam himſelfe, but conſequently alſo all his ofſpring were depriued and ſhet out from the grace that had bin beſtowed vpon him. And whereof commeth that? Bycauſe wee were all incloſed 60 within his perſone, according to the will of God. VVee muſt not heere diſpute by naturall reaſon to knowe whether it be ſo or no. It behoueth vs to know, that it was Gods will to giue that to our firſt father which he would haue vs to be: and when he tooke the ſame from him, we alſo were in the ſame ruine and confuzion with him. Then let vs haue an eye too this ordinance of God, let vs ſettle ourſelues therevpon, and let vs not beleeue our own wit and imagination. Thus yee ſee ſhortly what we haue too beare away. True it is that this matter might bee dilated more at large: but it is ynough for vs too vnderſtande the cheefe poynt in two or three words: which is, to mind the thing that is conteyned here: namely, that it is no maruell though men be full of vncleanneſſe, and that there is nothing in them but filthineſſe. And why? For they be taken out of a corrupt lump, and therefore there is not ſo much as one that is otherwiſe. True it is that although Ieſus Chriſt was very man: yet was he exempted from all our vncleanneſſe: but that was bycauſe he was conceuyed by the holy Ghoſt. God ordeyned peculiarly that oure Lord Ieſus Chriſte ſhould bee conceyued by power from aboue. And why? To the end that Adams vncleanneſſe might not light into hym, nor hee bee defiled therewith. But when that wee be conceiued (foraſmuch as it is by the common order of mans nature) we be ſubiect too the ſaid corruption. It is not poſſible to find any one mortall wight that is not full of all vnrighteouſneſſe, ſauing only our Lord Ieſus Chriſt. And why? For let vs marke from whence we come. So then wee haue to call to rememberance what hath bin touched: that is too witte, in what wiſe wee ought to alledge vntoo God the ſhortneſſe of our life and the miſeries wherevnto the ſame is ſubiecte: which is, to the end he ſhuld haue pitie vpon vs, and not to murmure againſt him. Howbeit therewithall we muſt alſo miſlike of our owne life. And that is it that I haue touched already: namely that if we wiſt well that our life is flightfull, and bethought vs of the miſeries wherewyth it is fraughted and as it were peſtered: we wold not be ſo farre in loue with it as wee bee: but heere ye ſee a good cauſe why we ought to be ſo much the more waker. Neuertheleſſe it behoueth vs too keepe a meaſure in thys behalfe. For there haue bin many of the heathen whyche haue knowen the thing rightly that is ſpoken heere, and haue bin ſo fully perſwaded of it, that they haue bin weery and loth to liue in this world, yea & we ſee they haue fordone themſelues. And how was that? They ſawe well the miſeries that are heere: But wee muſt not come too ſuch extremitie. VVhat then? VVhen wee conſider that our life vaniſheth away in a moment, let vs conſider alſo from whence the ſame ſwiftneſſe proceedeth: that is too witte, from ſinne. For we were not created to the end that death ſhould haue dominion ouer vs. That is come vppon vs from our father Adam, in ſomuch as all of vs are giltie [of his ſinne.] Therefore when there is any talke of the ſhortneſſe of our life, wee muſt enter into this acknowledgement of originall ſinne. And againe, whence come all the miſeries that hedge vs in round about, but bycauſe wee be baniſhed out of Gods kingdome where all our welfare lieth? Then are wee miſerable ſo long as we be ſeparated from God. But we be ſeparated by reaſon of our ſinnes: and therefore it ſtandeth vs on hande to returne always thither. VVhen we haue learned too [Page] blame our ſelues after this ſort, we ſhal not deale as thoſe do that murmure againſt God. Howe now ſay they? It is ſeene that men are as it were the cheefe woorke of God among all his creatures, it was his will too ſhewe muche more excellencie and dignitie in them than in al the reſt, & yet are they vexed & troubled beyōd all meaſure. And what [...]meaneth that? Verely many heatheniſh folke haue herevpō taken occaſion to murmure againſt God as who ſhould ſay, he had ſet man vpon a ſcaffold to make a mockerie and gazingſtocke of him, notwithſtanding that hee 10 ſeeme to be the nobleſt of all creatures. But when we ſhal haue cōſidered that all the miſeries wherto we be ſubiect proceede of our owne faultineſſe, bicauſe wee be all ſinfull: we ſhall haue our mouthes ſtopped ſo as we ſhall no more preſume to murmure againſt God. Marke that for one poynte. But yet is not that ynough. For vnleſſe wee haue an eye to the remedie that God hath giuen vs: out of all doubt we ſhall be caried away with ſuch deſperation: as we cannot but blaſpheme God. And in very deede it is certaine that thoſe which fordoo thēſelues, do it as it 20 were in deſpite of God. And why? For although they had knowen thēſelues blameworthy of their owne miſeries: yet had it not booted them to the aſſwagement of theyr ſorrow & heauineſſe. Therfore if we will not fall into deſpaire: let vs haue an eye to that which is able to aſſwage all our anguiſh. As for example. Firſt, although our life be miſerable: yet neuertheleſſe God maketh vs to taſte of his goodneſſe ſo many wayes, as wee may well conclude that we be rightly happy, bicauſe he maketh vs parttakers of his benefites. Our life is ſhort: howbeit it is not ſo ſhort 30 but God gyueth vs reſpite ynough to knowe him to bee our father and ſauioure, and to taſte what his power is in vs, and calleth vs vnto him. If we ſhold not haue this benefite paſte a quarter of an houre, nor inioy it any longer time: I pray you ought we not to make account of ſuche a benefite? Agayne, although wee ſuffer heate and colde, and hunger and thirſt, and bee diuerſe wayes perſecuted, and beſydes the inconueniences that happen at other mens handes wee haue a gulfe within vs, as in deede wee haue ſtore of temptations that come vpon vs, whiche verely 40 are as manye incomberances: Yet notwithſtanding God giueth vs ſome taſt of his mercie in that we ſee hee holdeth vs vp, and in that when it pleaſeth him too chaſtiſe vs, either he giueth vs pacience, or elſe ſo meaſureth his rigoure, as we alwaies feele his goodneſſe. Seing then that euen in the troubles and vnquietneſſe of the worlde wee haue ſome occaſion too comforte and cheere vp our ſelues in God: Is not that a recompence that ought too ſuffize vs? can we nowe complayne that God hath ſet vs in this worlde? Haue wee not cauſe rather too bliſſe and 50 glorifie him? Then lette vs marke well that it ſtandeth vs in hande to beware that we fall not into ſuch extremitie, as to ſay, VVo worth man, it were better that he had neuer bin borne, than to be ſo turmoyled in this worlde. If we haue not the foreſayde conſideration, we may be ſure we ſhall come to confuſion. VVhat is to bee done then? VVe muſte ioyne both the poynts togither and ſay, Alas what is this preſent life? For we bee no ſooner entred into it, but wee giue vp the Ghoſte. And if wee tarry heere any while at all: we ſee nothing before our eyes but miſerie.60 Not only the graue hemmeth vs in on all ſides: but alſo it were better for vs to die ſome one kinde of death out of hande, than too bee ſo aſſaulted with thouſande thouſands. And afterward when wee haue ouerpaſſed ſo many incomberances, in effect wee doo but pine away by peecemeale. Therefore if wee bethinke vs well of oure ſtate: we ſhall haue good cauſe to miſlike this worlde bycauſe that all the inconueniences whiche wee indure, do proceede of our owne ſinnes. But what though? Yet doth God in the meane while make vs to feele his goodneſſe, and he will not haue vs ſo diſmaide and ouerſorrowed, as we ſhould not haue whereof to reioyce in him. Furthermore foraſmuche as he ſheweth vs that wee be but wayfarers in this worlde, and that our miſeries ſhall not continue here for euer: the ſhortneſſe of our lyfe ought not to greeue vs, but rather to comfort vs. And howe is that? For as for thoſe which are ſo fantaſticall as to ſay, Tuſhe, what is mans life? It is gone with the turning of a hande. They that reſt vpon that poynte, do fall to hartburning, and ſay, muſte wee liue ſo ſmall a while? Doth God play mockholyday with vs to ſay, returne agayne to mee out of hand? Coulde he not giue vs a longer lyfe, or at leaſtwiſe make vs too knowe what were the remedie of oure life? But we haue not one day of good tyme: for our life hangeth by a threed, and death is alwayes betweene our teeth. Behold (I ſay) at what poynt they be whiche do altogither ſettle and reſte themſelues vpon the ſhortneſſe of mās life. But let vs thinke thus with our ſelues. VVell then, God meeneth not that wee ſhoulde linger heere foreuer. True it is that wee bee ſubiect to many miſeries, in ſo much that he which knoweth his owne ſtate oughte to ſigh and grone continually ſo long as he is in this world. But God hath appointed it an ende, and when he calleth vs to himſelfe, then is the good and ſure reſte. And the cace ſtandeth not therevpon hauing a lyfe that is equall with this life in length of tyme: but God maketh vs partakers of his owne life, which is endleſſe. And therefore let vs be of good cheere, ſeeing wee haue whereof to reioyce in the ſhortneſſe of oure life, and cauſe to bee pacient, and no cauſe at all too bee very muche out of quiet. And why? For if we had a hope of the heauenly life then ſhould we perceiue that this world is nothing. And if wee be now and then diſquieted. VVell may wee ſigh for the matter, but we ſhall be comforted by and by, bicauſe wee bee ſure that God will bring vs to a good end by receyuing vs intoo his euerlaſting reſte. Thus yee ſee in what wiſe wee ought to marke this doctrine if we purpoſe too fare the better for it. Furthermore, ſoraſmuch as wee ſee men ſo turmoyled with vnquietneſſe, and tormenting themſelues with their owne affections and luſts: we haue ſo muche the more cauſe to bridle our fleſhly affections. For which of vs coueteth not to liue in peace? VVee can well confeſſe that although we haue all the world at wil, yet notwithſtanding if wee bee vnquieted in oure ſelues, behold it is ſo greate a corzie, that all the reſte is nothing woorth: we cā confeſſe this. And wherin lyeth our peace? In hauing our eye vpon God, and in reſting in ſuche wi [...]e vpon the loue that hee beareth vs, namely vpon his free loue, as we do acknowledge our ſelues to be alwayes vnhappie, till hee receyue vs to himſelfe: and moreouer in traueling towardes him and his kingdome, withoute ſetting our harts vpon theſe corruptible things. Lo where in [Page] the peace of men cōſiſteth. But in ſteade hereof it ſeemeth that we will make warre with God, to the ende he ſhould riſe vp againſte vs and make vs feele what an enemie wee haue when he is faine to ſet vpon vs. And therefore let euery of vs beware that he bridle his paſsions & affectiōs. For if we come like wilde beaſtes to lift vp our ſelues againſt our God, muſte we not be worſe than ſtarke mad? Then let vs beare well in mind what is ſayde here cōcerning the troubleſomneſſe of mās life: let vs ſo thinke vpō it as it may ſerue to rule and correct oure wicked luſtes,10 which ſtirre vs & thruſt vs forward vnto all euill. Ye ſee then in what wiſe wee ought to practize this leſſon, to receiue good & auailable inſtruction by it to our ſaluation. Specal [...]y vpon this poynt where it is ſayd, that no man can make that thing pure & cleane which commeth of vncleanneſſe and filthineſſe: let vs marke well that here our Lord ment to ſend vs to confuſion, to the intent we ſhould not haue aught wherof to boaſt, but onely in him and of his meere goodneſſe. And it is requiſite that men ſhould be ſhamed after that ſort, bicauſe they blindfold their owne eyes, & 20 beare themſelues in hand that there is much worthineſſe in them. VVee ſee the diuell neuer ceaſſed yet to deface that which is cōteined in the holy ſcripture cōcerning the corruption that is in mā. There haue bin heretiks inough which haue borne the world in hand, that originall ſinne is nothing, except we follow Adam of our owne will. But yet Gods will was that they ſhoulde not altogither preuaile. Neuertheleſſe, in the papacie, ther is forging of free will, and there is buylding of morall vertues: the reaſon whereof is ſet downe afore. And too what ende tendeth 30 all this, but that men ſhould like well of themſelues, and thinke themſelues to haue ſome goodneſſe in them? Not that any body dareth ſaye that a man is able to ſaue himſelfe. For euen in the papacie it will be confeſſed that wee haue neede of Gods grace, not onely in forgyuing oure ſinnes, but alſo in aiding vs with his holy ſpirite. And yet for all this, they ſaye not that all commeth of him. The Papiſtes will not confeſſe that. But they ſay, that we haue a certayne portion of goodneſſe in oure ſelues, and that God had neede to helpe vs out with the reſte. Lo howe 40 God is made a cohelper: that is to ſay, he muſt help our infirmitie, but yet muſte wee on our ſide be companions with him. The deuill hath ſo bewitched men, as hee maketh them beleeue they bee I wote not what: and yet for all that, wee ſee alſo, that to the worldwarde men ſtande greatly in their owne conceits. How commeth it to paſſe that ſuche as haue any witte or knowledge do ſo aduance themſelues? As for them that are in credite and authoritie, are they not as idols that honoure themſelues? To be ſhort, there needeth nothing to perſwade men that there 50 is greate worthineſſe in them. For althoughe no man tell it them: yet dooth euery man forge and frame ſtore of leazings to beguyle himſelfe withall: and if there be any flatterings put to vs beſides, wee receyue them as eaſily as may be, and they be ſuger to vs. God therfore is fayne to knocke vs harde vpon the heads with greate beetels to beate vs downe: for if he ſhoulde let vs alone as wee bee, pryde woulde dwell continually in vs, and we would not bow downe our necke, nother wold we bee acknowne of our dette, as they ſay. And that is the cauſe why the holy 60 Ghoſt ſpeaketh to vs of the vncleanneſſe whiche is in vs by nature, as when Dauid in the one and fifteth Pſalme ſayeth, that hee was begotten in ſinne and that his mother conceyued him in ſinne: hee accuſeth not nother his father nor his mother, but pleadeth gyltie for himſelfe, as if he had ſayd, that he was vncleane before God, euen from his byrth. Howbeit we ſee that Iob was ſo carryed awaye in his former paſsions, as hee applyed this thing too the cleane cōtrarie. VVherfore ſayeth he that the thing which commeth of vncleanneſſe cannot be pure & cleane? His intent is to ſeeke ſome ſtartinghole, to abate the damnation that lyeth vpon all men. But it is cleane cōtrariwiſe, as we ſee in the text that I alledged out of Dauid. For after that Dauid had acknowledged his horrible ſinne whereby he had offended God, he hilde not himſelfe cōtented with that but paſſed further, ſaying: Alas Lorde, it is not onely in my life time that I haue done amiſſe: but I haue alſo brought ſuche a poſſeſsion of ſinne from my byrth, that euer ſince I was borne into the world I haue ſtill increaſed more & more in the euil wherof I haue the ſeede within me. Thus ye ſee how Dauid did ſet originall ſinne before hys eyes, not to hunt for any pretence too cleere himſelf before God, but to paſſe the cōdemnation wherin he was. Then muſt we ſo deale, when we ſpeake of originall ſinne, as it may not bee too exempt our ſelues from Gods iudgemente as wee ſee theſe skoffers doo, whiche ſay, that ſeeing man is ordeyned too ſinne, ſeeyng hee is miſframed by nature, ſeeyng there is nothing but ignorance in him, ſeeing hee is altogither rebellious agaynſte God: what can the poore creature doo? Is it meete that God ſhoulde there vpon condemne vs? For certeſſe although wee bee ſo wretched: yet is that no ſhifte for vs, but it rather ſerueth too inhaunce oure euill. VVhen Sainct Paule ſayeth that we be naturally the children of wrath: me oneth hee too cleere men that they myghte haue a good cace to Godward, and that our ſinnes might not bee layde too our charge, bicauſe wee haue the roote of them in oure owne nature? Sainct Paule meeneth no ſuch thing: but ſayth it is to the end that all fleſhe ſhoulde bee confounded and all mouthes ſtopped before God. Yee ſee then to what poynte we muſte come as oft as we ſpeake of originall ſinne: namely, we muſte from day to day enter into the examination of our ſelues, to knowe that wee haue offended God ſo many wayes as wee haue deſerued to dye for it, and therevpon too ſay, Alas, when wee haue gathered togither all the ſaultes that we know of, yet are there an infinite ſort beſide For it is impoſsible that men ſhoulde call to minde the hundreth parte of the offences that they haue committed againſte God. And yet beſides all this, we be borne in ſinne, yea & we be ſoked in it, & behold we be ſinners before God, before we haue any diſcretion. VVhē we be think vs of this, we ſhall haue cauſe why to hūble our ſelues & to yeelde all glory vnto God. VVhē Iob ſaith, who is hee that can make a pure & cleane thing to come out of vncleanneſſe? thereby he ſheweth that mē are ſtarke mad whē they beare themſelues in hād that they be pure & cleane. Thē let vs beare in mind, that as in reſpect of oure ſelues, there remaineth nothing for vs but cōfuſion & decay, bicauſe we bee ſo ouerloden with ſinne & vices, that God might rightly caſt vs away: & yet neuertheleſſe that forſomuch as hee chalengeth to himſelfe the office of waſhing & clenſing vs from all our [Page] ſpottes, we muſt reſort to him for refuge, & ſpecially bycauſe he hath giuen vs our Lord Ieſus Chriſt, who hath al cleanneſſe in him. God ſeeing vs de filed and ſtayned, and that the way was ouerlōg & high for vs to come to him: hath voutſafed to giue vs ſuche a holines in Ieſus Chriſt: that if we can once waſh our ſelues in his bloud, wee ſhall become pure and cleane from all oure filthineſſe. VVhen we once know what lump we come of, & that there is nothing but vncleanneſſe bothe in oure bodyes and in oure minds: Let vs pray our Lorde Ieſus Chriſt to voutſafe to 10 rince vs with his bloud, and to ſheade out thoſe his cleere waters vpon vs, wherof Ezechiel ſpeaketh: that is to wit, That by the holy Ghoſt which was giuen vnto him in all fulneſſe, we may be waſhed frō day to day, as in the ende we may come to the pureneſſe which hee hath promiſed vs. And now we haue need of a double clēſing. The one is that God ſhould forgiue our faults: & that is the waſhing away of our ſpottes. The other is that he ſhould renew vs by his holy ſpirite, & clenze vs frō all our wicked affections and luſts. Hath he done ſo for one day? He muſte be faine to cōtinue it all our life long vntill he haue brought vs to the perfection which we long for, and ſhew vs that our hoping hath not bin for nought, and that we ſhall not bee diſappoynted of oure longing, conditionally that we haue wayted for it as he requireth.

But let vs fall downe in the preſence of our good God, with acknowledgemē of our ſinnes, praying him to make vs ſo to feele them, as we may know how great neede we haue to flee to his mercy: and that whē he ſhal haue made vs to feele his goodneſſe in the middes of our afflictions, we may not deſire to liue in this world, ſaue only to glorify his name. And ſo let vs all ſay: Almighty God oure heauenly father, wee acknowledge & confeſſe according to the truth, that we be not worthy to lift vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be. &c.

The .liiij. Sermon, which is the ſecond vpon the .xiiij. Chapter.

5 Are not his dayes limited? is not the number of his moneths in thee? Haſt not thou made an ordinance vvhich hee ſhall not paſſe?

6 Turne thee avvaye from him, and lette him bee at reſte, tyll his deſired day come, as the daye of a hireling.

7 For there is hope in a tree that is cut dovvne, that it ſhall ſpring agayne, and that his impes vvill grovve vp agayne.

8 Although his roote bee vvaxed olde, and that his body bee ſeared and deade.

9 Yet vvill hee ſpring agayne by force of vvater, and then vvill hee ſpred foorth as a plant.

10 But if a man fayle, ſo as hee dye, he commeth no more.

11 Like as if the vvaters ſhoulde ſhrinke out of the Sea, and that a riuer ſhould paſſe avvay.

12 Euen ſo men riſe not agayne, till there be no more any heauen: they thinke not of it, nother doe they riſe agayne out of their ſleepe.

YEſterday wee ſawe the requeſt that Iob made by reaſon of the fickleneſſe of mans life. The ſum whereof was, that for aſmuch as man is ſo fraile and flightfull 40 a creature, it ſeemeth not reaſonable that God ſhould purſue him with ſuch rigour, & vtter his force ſo againſt him. And (as we haue ſeene afore) he declareth that the life is not ſo ſhort, but it is much more miſerable, & men are as it were in cōtinual torments in it. But now he addeth further, that God hath the life of man in his hande, & hath limited it a tearme whiche cannot bee paſſed. If a man lyued but for a fewe dayes, and that God hath not ordeined it: yet might a mā ſay, well, God is diſpleaſed and therfore he cannot abyde 50 that a little tyme ſhoulde paſſe withoute puniſhing them that haue doone amiſſe. But ſeeyng hee hath foreordeyned that wee ſhoulde liue, and all at his pleaſure and determination, and ſeeing he hath poynted the laſte inſtante of our life and will haue vs to come to the ſame: ſeeyng it is ſo (ſaith Iob) that he cannot indure that a man ſhould finiſhe his courſe, and come to his dayes ende as dooth a hireling: why doth hee not handle me more gently? And ſeeyng wee bee ſo troubled with vnquietneſſe in this preſente lyfe, it may well be ſayde that we be like a labourer 60 that is hyred by the daye. Looke vppon a labouring man ſee hee toyles himſelfe too earne a peece of money: but when his dayes woorke is at an ende, hee taketh his reſte, hee hath his wages. Euen ſo is it with vs, all oure lyfe long: bycauſe it is ſubiecte too ſo manye miſeries, wee are in hope that when that is paſte, wee ſhall bee quyte diſcharged. For if Deathe bee once come, it is as wee had made an ende of oure taske, we haue cauſe to be gladde bycauſe wee come too reſte. Thus yee ſee what Iobs meaning is. But heerewithall wee muſte alſo beare continually in minde what hath bene ſayde: namely that heere hee declareth his owne paſsions, which we muſte not allowe of, for ſo muche as God condemneth them. And wherefore are they wrytten? Firſte to the ende that we myght ſee that euē the perfecteſt ſort, (although they bee neuer ſo pacient fayle not too haue greate hardineſſe in fyghting agaynſte the paſsions of theyr fleſhe, when God layeth his hande vpon them. VVe muſt not thinke that Iob and ſuche other lyke were made of ſteele, or ſenſleſſe folke. Althoughe there were a ſingular ſtouteneſſe in them, & that they indeuored themſelues to obey God: yet was it not withoute touche of breſte, for they were fayne too feeele maruaylous ſtings in theyr fleſhe. And althoughe they outſtoode the temptations and gat the vpper hande of them, yet had they ſtormes and were toſſed too and fro in the meane ſeaſon. And this is tolde [Page] vs to the end we ſhould ſtand the more vpon our garde, and pray God too ſtrengthen vs, aſſuring our ſelues that although wee had neuer ſo good a deſire to honoure him yet ſhould wee be vanquiſhed by and by, were it not that he holdeth vs vp by his hand and giueth vs ſtrength from aboue to fight valiantly with ſtedfaſtneſſe. Beſides this, we be admoniſhed alſo not to be out of hart, though wee ſeeme at the poynt to quayle, nor to bee diſcouraged for all that. For the excellenteſt men that euer were, haue alwayes bin ſo effeebled for a tyme: howbeit, God hath 10 ſtood to them in ſuch wiſe as they haue gotten the vpper hande in all their battelles. And God will giue ſuche victorie alſo, if we call vpon him, and bee not ſo fooliſhe as to ſooth our ſelues in our owne vices. Finally let vs cōſider to what vſe wee ought to applie that whiche is ſayde heere: namely that God hath bounded the tyme of mans lyfe. Very well. Is it to the ende wee might ſay hee ought too leaue vs as he found vs? and that he ſhould get him away from vs? as Iob ſayde yeſterday that it ſeemed vnreaſonable that God ſhoulde open his eyes vpon ſo wretched 20 creatures, and that hee ought to let men alone there bycauſe they bee not worthy too bee matched with him, for what ſtrength is there in them? No. But lette vs marke what a fayre hande we ſhoulde make if God ſhoulde get him away from vs: I meane, if he ſhoulde not guyde vs to redreſſe vs when wee do amiſſe. If wee liue but one daye without Gods viſitation we fall aſleepe in our ſinnes: & much more if hee ſpare vs a long time: according as wee ſee that when men are in proſperitie, they know not that there is a God which is a iudge ouer them: they cannot 30 find in their harts to be hild vnder any yoke or to be bridled: a man cannot by any meanes bring them to reaſon. Seeing it is ſo: how rebellious wold we be if God ſhould let vs alone all the time of our life? How woulde we play the horſes that are broken looce? There wold be no way to make vs to knowe our ſelues, that wee might returne vnto God. Therefore it behoueth vs to pray him too pitie vs, and ſo to tame all the luſtes of our fleſh, as we may bee teachable and obedient towardes him. So then let vs marke well that it was an exceſsiue paſsion in Iob too alledge 40 that it were meete and conuenient for God to let men alone as they are, bicauſe their life is ſhorte and brittle, and bicauſe that hee himſelfe hathe aſsigned it a determinate terme. Agayne it is verie requiſite that God ſhould watch ouer vs and looke narrowly to vs, bycauſe it lyeth not in vs to guyde oure owne ſteppes. And if wee were not in his protection, I pray you what wold become of vs? For it is pitifull to ſee with how many deathes wee be beſeeged. Had not God neede then to haue a fatherly care of oure life? So whereas Iob deſireth God to withdrawe 50 himſelfe from him, let vs pray him to draw neerer vs, and that in two ſortes. The firſt is, that inaſmuch as it is for our behoofe to be in his cuſtodie to be mainteyned by him: bicauſe we liue not but in him, nor are ſuſteyned but by his power: it may pleaſe him to make vs feele his preſence, and to know that he is newre at hande to vs, too aide vs and ſuccoure vs. And furthermore (whiche is the ſecond point) that it may alſo pleaſe him to bee neere at hande with vs to chaſtize vs when hee ſeeth vs too farre out of ſquare. True it is that wee ought to pray him too 60 vſe ſuch gentleneſſe towardes vs, as we may not be preſſed more than we bee able to beare. But yet therewithall we haue alſo to deſire him to lifte vp his hande when hee ſeeth that wee haue neede of any correction. For if hee ſhoulde let vs alone, it were ynough to rocke vs aſleepe and to make vs very blocks. Thus much concerning that poynt. But aboue all we ought to wey well that which is ſayde heere, namely, That the life of a man is determined by God, that bee hath the account of oure monethes in his handes, and that he hath ſette an ordinance whiche cannot bee paſſed. Heerevpon wee haue cauſe to take greate comforte, for that our life is in Gods hande. Beholde heere what is the cauſe that men are ſo fearefull as they dare not ſtirre one finger but with trembling, and it ſeemeth too them that this thing or that thing may befall them: namely for that they knowe not that God hath them in his keeping, and that it belongeth to him as well to take them out of this world as he hath created them. For were wee throughly perſwaded of that, it is certaine that we ſhould go on our pace, & not be ſo tormented as we be: So much the more then ought wee to make accounte of the doctrine that is conteyned heere: that is to witte that God hath limited our dayes. Howbeit it is true that we muſt keepe a meane in this behalfe. For although wee ought to warrant oure ſelues ſeeing our life is in Gods hande: yet muſt wee not be raſh to caſt our ſelues geeriſhly into any daunger: but wee muſte walke aduiſedly according as God commaundeth vs. There are ſome fantaſticall perſones, who hearing that the dayes of a man are numbered, and that wee can nother lengthen nor ſhorten our lyfe, bycauſe it is in Gods hand and at his good pleaſure: will by and by ſay, very well, then if I do all that comes in my heade, it is all one: he that is borne to be hanged, ſhall neuer be drowned, as the prouerb ſayes among the Papiſts. Yea & when the vnthrifts that are among vs are diſpoſed to dally with God: they vſe the ſame: and woulde God it were not ſo common as it is, but in deede it is too common, and men know well ynough of whome I ſpeake. So thē ye ſee how theſe deſpiſers of God take occaſion to ſay that wee may ſhut oure eyes and paſſe throughe fire and water, bycauſe God hath limited our dayes. Yea but it is not to that intent, that the ſcripture ſpeaketh ſo. It ſaieth that God hauing put vs into this world knoweth how long he ought to holde vs there and that we bee in his hande, and that it behooueth vs to departe hence whenſoeuer it ſhall pleaſe him according alſo as it is ſayde in the nintenth Pſalme. And wherfore is it told vs? to the intent we ſhold learne to put our ſelues into Gods hand and to ſay: VVell Lord ſeeing it is ſo that thou diſpoſeſt of vs at thy good pleaſure: giue vs the grace to lyue and dye according to thy good will, that we may not couet to liue longer than ſhall pleaſe thee, and alſo that oure lyfe may not ſeeme ouerlong to vs when thou liſteſt to hold vs heere, and that in the meane time we may ſerue thee by ſpending the time well whiche thou haſt giuen vs, the rather for that it is ſo ſhort. And agayne, heerevpon, Lorde, ſeeing thou holdeſt our life in thy hande, and yet will not haue vs too knowe what the terme of it is, but haſte reſerued it too thyne owne knowledge: graūt vs the grace to walke in feare & warely. Thou haſte giuen vs meanes too mainteyne this preſent life, thou haſt gyuen vs meate and drinke. Gyue vs the grace to vſe them ſoberly and with all temperance. [Page] Moreouer thou haſte gyuen vs remedyes: If wee bee diſeaſed, thou wylte not haue vs too wante any thing. And therefore gyue vs the grace that wee maye not deſire too tarrie in this flightfull lyfe, but onely too ſerue and honoure thee. So Lorde let vs walke in all poyntes as thou commaundeſt vs, according too that whiche is ſayde in the one and nintyeth Pſalme, that God wyll ſende his Angelles too garde vs that wee may not ſtumble nor make a falſe ſteppe when wee walke our wayes, that is too ſay, that wee may not playe the ſtray coltes,10 nor skurrie heere and there as theſe vnthriftes do, who wyll not by any meanes ſubmitte themſelues vnto God. Therefore whenſoeuer wee abyde in the waye that hee ſheweth vs: then are wee garded by him and his Angels. This doone, wee muſte alſo conceyue a good and holie hardyneſſe when God wyll haue vs too enter intoo anye daunger. As howe? VVee ſee at this this daye what the ſtate of the poore Chriſtians is: that is to witte, that they bee as ſheepe in the wolues mouthes. Nowe if we ſhould go aboute too excuſe oure ſelues from ſeruing of God,20 and forbeare too confeſſe oure fayth bycauſe it cannot bee doone withoute ieopardie of oure lyfe: ſuppoſe yee that God will accept ſo fonde an excuſe? No. And why? For he hath our life in his hande: let vs truſt in him that hee will keepe vs as hee is good and faithfull: if it pleaſe him that wee ſhall continue, it ſhall not bee withoute his will, and then will hee giue vs ſtrength and power. Thus yee ſee how we muſt applye that to our vſe which is ſpoken heere. Otherwiſe, it will betide vs as wee ſee it hath done too many others, who ſhrinke away and gyue ouer 30 the ſeruice of God bycauſe they ſhunne the croſſe. And why is that? Their vnbeleefe is the grounde thereof, bycauſe they knowe not, or at leaſtwiſe are not throughlye perſwaded that God hath appoynted their tearme, and that they cannot prolong it, do what they can. For if wee were fully reſolued of that poynt, it is certayne that wee ſhoulde bee the bolder to ſpende our ſelues when it ſtandeth vppon the honouring of God and the performance of oure dutie, according as becommeth euerye man in his degree. I ſay we ſhould haue another manner of conſtancie 40 and ſtoutneſſe than wee haue. True it is that this muſt not make vs raſh, in ſuch wiſe as we ſhould go ſeeke daungers of our owne heades and withoute aduice. But whenſoeuer neede ſhall require, wee ſhall not ſticke too go vnto death, forſomuch as we know that men (whatſoeuer they attēpt or practize againſt vs) are able to do nothing. So then ſeeing that this doctrine is greatly for our profite, lette vs determine too beare it well in minde, and therevpon conclude, (according alſo as oure Lorde Ieſus Chriſt telleth vs) that the very heares of our heads 50 are numbered, and that God holdeth vs in ſuche wiſe in his cuſtodie, as wee neede not to feare that any thing can happen vnto vs without his good pleaſure. True it is that Satan aſſayeth all the meanes hee can: and on the other ſide wee ſee that men make full reckning to turne all vpſide downe, and it ſhould ſeeme they woulde confounde heauen and earth togither. Yea but when they haue done theyr vttermoſt, they are not able to take away our lyfe except God gyue them leaue and bee willing therewith. And howe can we withſtand them? So then, let vs looke 60 only what God commaundeth vs, let vs looke what our calling and dutie beareth to doo, and let euery man imploy himſelfe faythfully, aſſuring our ſelues that we ſhall finiſh our courſe, yea euen bycauſe we be in the hande of God. Thus ye ſee what we haue to marke vpon this ſentence. Now after that Iob hath ſayde ſo, hee addeth: That there is hope in a tree: when a tree is cut, he may ſpring agayne, and ſpecially if hee haue nouriſhmēt of water, hee may foriſhe a freſhe. But there is not the like hope of a man: when he is once dead, he is past recouery (ſaieth he) and therefore God ought to haue pitie of ſo po [...]re a creature. Heere at the firſte bluſhe it may ſeeme ſtraunge, that Iob cutteth off all hope from a man when hee is once deade. For it ſeemeth that heere is no remembrance of the euerlaſting life, as thoughe mens ſoules dyed with their bodies. But let vs note firſte of all, that when Iob ſpeaketh of men, hee ſpeaketh in his paſsions and torments (as we haue ſeene already) and therfore he hath no further reſpect but to this preſent life, according as when we bee preſſed with any miſerie, our minde runnes vpon nothing but that. If it bee ſummertime and we be ouerwhot, we thinke that hard froſt were the pleaſanteſt & holſomeſt thing that could bee. And why? Bycauſe we be forepoſſeſſed with the paſsion that greeueth and tormenteth vs. So then foraſmuch as Gods hand was ſo ſore vpon Iob, he had none other regard but to get out of his preſente peynes: and as for the hope of the lyfe to come, hee minded it not at all. And heere it is to be ſeene what men are when they be troubled after that ſort with aduerſitie, if God doe not releeue them and ſtrengthen them. True it is that Iob cānot be charged to haue cōcluded that God doth vtterly roote out men, whē he taketh them out of the world: Iob (I ſay) made no ſuch finall cō cluſion. But yet for all that we muſte note that he was ſo dazeled with his paſsions, that as thē he remembred not that man continueth ſtill in God after his death, & hath there a ſecret life, & that the ſame life hath a good ſeede, ſo as we ſhall be fully reſtored to a perfectiō, from which we be farre off as nowe: that is to witte, in his heauenly glory, and glorious immortalitie. Iob thē had not that rememberance with him, to ſettle himſelfe therevpon, but was dazeled in his paſsions for a time. And therefore wee muſte looke to our ſelues, that we be the warer, as I ſaide afore. Euen ſo is it in the reſt of theſe wordes. Certainly Iob knew well that God doth men a ſingular good turne when he viſiteth them. And if a man had asked him why? Is it not a great honor that God doth to vs, in that wheras we be but ſtinking carkaſſes, yet he voutſafeth to caſte his eye vpon vs, & to chaſtize vs when we haue done amiſſe, as the father doth his child? He wolde haue anſwered, Yes. But yet for all this, he was not able to conceyue it at the firſt brunt, that hee might haue reſiſted his owne paſsions, but was fayne to bee tormented and too indure greate diſtreſſe. So muche the more then ought wee too receyue this aduertyzemente: Alas Lord, our lyfe is but ſhort and brittle, there is nothing but filthineſſe and corruption in vs, and yet for all that, thou forgetteſt vs not. Deſerue wee that thou ſhouldeſt regarde vs? Are wee worthy that thou ſhouldeſt viſit vs? Alas, no Lorde. For the very Angelles of Heauen are not woorthie of that and how then ſhoulde we bee worthie, who are but rottenneſſe and ſtinche? But what for that? Thou of thyne infinite goodneſſe arte willing to be friendly and familiar [Page] with vs, and thou beholdeſt vs with pitie. And when wee haue doone amiſſe: in ſteade of tying vs therevnto, thou ſtill pulleſt vs backe to thee, and aſ [...]aieſt all meanes too bring vs too repentance. And Lorde what a goodneſſe is that? Lo howe wee ought to ſpeake. The ſame alſo is to bee ſayde in this preſente ſentence, that wee maye fare the better by it. For ſithe that men haue no ſtrength in themſelues, nor can ſpring and ſhoote forth braunches newe agayne as trees doo whiche haue ſome roote in the earth: but doo rotte away quite and cleane:10 let vs acknowledge the good that God doeth vs in that it pleaſeth him too preſerue oure life after the common order of nature, and alſo keepeth it hydden alofte too bee manifeſted agayne in tyme conuenient. Therefore lette vs acknowledge the ſame too bee an ineſtimable priuiledge. But for the better vnderſtanding of this leſſon, lette vs marke firſte that although men bee immortall, yet they haue it not of theyr owne ſtrength. For it is not withoute cauſe that Sainct Paule yeeldeth the title of immortalitie and euerlaſtingneſſe peculiarlie vnto 20 God. And what ſhall wee ſaye of the Angelles then? VVhat ſhall wee ſaye of men? Are they mortall as the brute beaſtes? It is certaine that we feele well how God breatheth power into oure ſoules. Yee ſee then that wee haue this ſpirituall life from elſe where and as it were do borrowe it. But that is not all. For although our ſoules come not to nought, ne rotte away as our bodies do: yet notwithſtāding when they be alienated from God they be in a farre more horrible death, than if they were vtterly returned to nothing. Our ſtate were better if we were 30 vtterly foredone than to beeſeparated from God and to feele him to bee againſt vs. Then muſte God be faine to giue vs another life, which is, that hee knit vs to himſelfe by the grace of his holy Spirite, ſo as hee may lyue and reigne in vs. If we haue this once: it is the chiefe benefite wherein wee can ioy. But in the meane while God worketh after a ſtraunge faſhion and vnknowen too mannes reaſon. For let vs conſider what the ſtate of the faithfull is during their life in this world. They are not only ſet in like ſtate with the vnbeleuers, but are made muche more 40 poore and miſerable. For if a man looke vpon the children of God, he ſhall finde that they bee afflicted, ſo as it ſeemeth that they ought to bee cut off from mankind as though they were not worthy to lyue vppon the earthe. Thus ye ſee after what ſort God ſuffreth his to be dealte withall. VVhat is to be done then? Let vs come backe to that which Sainct Paule ſaith to the Coloſsians, that is to witte, that we be deade, and that our life lyeth hid in our Lorde Ieſus Chriſte, and God will ſhewe it in due time. And by this we ſee a goodly ſimilitude in that which Iob 50 ſetteth downe. For he ſaieth that the trees fade at the cō ming of winter, there appeereth no more greeneneſſe in them, and it ſeemeth that all is dead when the leaues are falne off, and the trees themſelues froſtebitten: and yet for all that, life ceaſſeth not to lye hid both in the rootes, and in the heart of them. VVee ſee that when the ſpring time is come, all ſhootes foorth againe, and the liuelines that was vnſeene for a time ſheweth it ſelfe anewe. Nowe if God ſhew vs this in the trees: will he not vtter a greater operation towards vs that are ſo excellent creatures?60 Soothly when Sainct Paule ſpeaketh of the reſurrection, he reproueth men for their beaſtlineſſe, bicauſe they cō ſider not how God doth ſhewe vs as it were naturall figures of the reſurrection, by the growing of the corne vpon the earth. Looke vpon the corne that is in the barn, it is drye, it is caſt into the grounde, and there it rotteth. VVe ſee it ſpringeth vp againe, and for one graine there commeth vp twentie, or thirtie, or ten. Seeing then that God reneweth the graines bothe of wheate and of other corne, yea and that euen by rotting: what will hee do to men? VVill he not vtter a farre greater woorke in them? Now then, are not we ſenſleſſe and brutiſh, when we perceyue not after what manner God worketh to confirme vs in the hope of the life that hee hathe promiſed vs? As much is to be thought of that which he ſayeth here now. For when wee ſee the trees (whiche in winter time were deade, or at leaſtwiſe ſeemed deade) become freſhe and greene againe in the ſpring time: we muſt be cōfirmed in that which God declareth vnto vs, namely that although our life be hidden, and we be heere as it were in the ſhadow of death, yet ſhould not that hinder vs to lifte vp our heades continuallye, and looke for the reſurrection that hee hath promiſed vs. Yea and euen nowe although wee ſeeme deade, yet haue wee Gods ſpirite dwelling in vs, which is a ſufficient warrant of oure life. And whenſoeuer it ſhall pleaſe God too take vs out of this worlde, although our bodies rotte away: yet notwithſtanding, ſeeyng hee hath printed the ſeale of his holy ſpirite in oure ſoules: thinke we that they ſhall periſh when as he is the protector of them? So then, the frayltie that is in mans lyfe ought too ſtirre vs vp the more too magnifie Gods goodneſſe towardes vs. If God wrought after an other order, that is too witte, if when hee bringeth vs lacke to himſelfe by fayth, hee ſhoulde place vs heere as it were in a little Paradiſe, ſo as we ſhoulde be like the Angelles, and his power ſhould ſhew it ſelfe in vs, and we be voyde of all theſe infirmities which wee ſee, and our lyfe might not bee like a ſhadowe that vaniſheth away, nor wee bee walled in with ſo many miſeries, but God ſhoulde dwel in the middes of vs & reigne peaſably in vs: Verely theſe gracious giſtes were ſo well worthy to bee highly eſteemed: But yet ſhoulde wee in the meane while miſtake them, we ſhould not know from whence they come, wee ſhould be caryed away into a vaingloriouſneſſe. As nowe when God humbleth vs ſo manie wayes, if wee looke vpon our preſent ſtate, wee ſee nothing but death. And yet neuertheleſſe on the other parte hee ſheweth vs and maketh vs too perceyue it bothe by experience and by faith, that we be aliue, yea verely in him, as of whoſe lyfe we be parttakers, and hee maketh vs to ſee as it were in a glaſſe the ſayde immortalitie whiche we wayte for. Seeing then that God after hee hath humbled vs, bringeth vs too the hope that I ſpake of: haue wee not the more cauſe to make much of his goodneſſe to vswarde, and to ſay? Alas Lord that thy ſpirite ſhould dwell heere in our bodies which are but wormes: and as for our ſoules there is nothing but wickedneſſe in them: and yet notwithſtanding, thou O Lorde haſt choſen both our bodies and oure ſoules to bee the temples of thy maieſtie, thou haſte dedicated them to that vſe. Lorde howe greatly are wee in thy dette? How much are we boūd vnto thee? Againe, although this body heere doo go too decay, yet are wee [Page] ſure that they ſhall bee reſtored once againe, and that in ſted of this tranſitory lodging, wee haue a dwelling place prepared for vs in Heauen, and therefore it ought not to greeue vs to droope away by little and little tyll wee bee quite and cleane diſpatched. Seeing wee haue that, ought we not to be ſtirred the more to praiſe God? So then wee ſee howe wee may applie that thing to oure inſtruction, which Iob turneth here to an euill vſe in going about too expreſſe the pangs that he felt, & whereagainſt he fought. And furthermore when wee ſpeake of our owne ſtate, let 10 vs marke well that on the one ſide we muſt cōſider what wee our ſelues are, & on the other ſide what God is able to doo, & what his power is I haue ſaide already that it is very requiſite that men ſhould know thēſelues and looke into themſelues. And why? I haue told you that alſo alredy: that is to wit, bycauſe we neede no pricking forwarde to vainegloriouſneſſe. For how frayle ſo euer we bee, yet it is to be ſeene that the moſt parte of vs ruffile it out, and runne riot, and forget the miſeries that ought too brydle them. VVee ſee this with our eyes, and euery one of vs 20 ſhoulde bee infected with that vice, if God prouided not for it. Therefore wee cannot forbeare the conſidering what our miſerie and feeblenes are, and that oure lyfe is as wretched as any thing can be. VVhē we know this, we ſhall haue good cauſe too miſlike of oure ſelues, and too call vpon God and too praye him too haue pitie vpon vs. And alſo therewithall we muſte conſider what his power is. And why? For if we meaſure that which wee hope for, by that whiche wee ſee, what will become of it? VVhat ſhall become of the reſurrection? VVhat ſhall become of 30 the euerlaſting ſaluation that is promiſed vs? VVhat ſhal become of his heauenly glory? For is it likely, that when our bodyes are rotten, they ſhall bee parttakers of Gods glory? Or that we, who ſee oure ſelues to bee ſo frayle as now, muſte be companions with the Angels in Paradiſe? or ſpecially that wee ſhall bee matched with the ſonne of God? VVee knowe that all maieſtie and all ſoueraintie bothe in heauen and earth are gyuen vnto him. [Is it likely] that we ſhould reſemble him? or that wee ſhoulde be members of his body to be partakers of al that whiche 40 is gyuen vntoo him? Can this enter intoo mans reaſon? VVhat is to bee done then? Lette vs acknowledge that whiche Sainct Paule ſayeth to the Philippians, that God will rayſe vs vp by his power, whereby he made al things. See whether Sainct Paule ſendeth vs when hee intendeth too ſtrengthen vs in the hope of the reſurrection. As if he ſhould ſay, My friends, let vs not looke at that whiche is poſsible in oure imagination, for God wyll not haue men to reſt there. But let vs enter into a higher conſideration, whiche is that God diſpoſeth all things, yea euen 50 aboue our vnderſtanding, inſomuch that whē wee thinke vpon his works, we be aſtoniſhed, and not without cauſe. For he worketh wōderouſly: inſomuch that we through that power of his (ſayeth he) whereby he made all things, are tranſformed into the glory of our Lorde Ieſus Chriſt. And although our bodyes be nowe weake, and ſubiect to ſo many neceſsities: yet ſhall they be taken into the heauenly glory. Thus yee ſee the two things which wee haue to conſider: namely too humble oure ſelues on the one ſide: and on the other too haue a certayne and infallible 60 hope of that whiche ſurmounteth our capacitie, and cannot be conceyued of vs in caſe as we bee. But heerewithall let vs gather that whiche Iob meeneth heere. For inaſmuch as man cannot receyue of himſelfe, nor is renued as trees are, but is as if a riuer ſhoulde drye vp, or as if the waters ſhould ſhrinke out of the ſea: therfore woulde hee that we ſhould not be plaged at Gods hand, ſo long as we be in this world. Yea but it is cleane contrarie. For if that men ſo deſtitute as they bee, cannot for all that holde themſelues from pride and exceſſe and from ſtarting out of their bounds: what would they do if they had no correction, as I ſaide afore? So much the more then had God neede to abate mens pride and preſumption whiche cannot eaſily correct it ſelfe. Foraſmuche then as men do ſo lifte vp themſelues againſte God, and euery man forget himſelfe, yea and is puffed vp when hee hath reſt & caſe: we had neede to be chaſtized, and to haue newe corrections day by day. Yea verely. For if God ſhould let vs rūne out the race of our life withoute making vs too feele his roddes, & not quicken vs vp when we haue done amiſſe: Alas he ſhoulde neuer come in time. VVhereto tende the corrections that God ſendeth vs nowadayes, but too call vs to repentance? Now if God ſhould tarry till wee were deade, the gate would be ſhut, there would be no tyme of returning vnto him. Behold (ſayeth Sainct Paule) the acceptable dayes & the dayes of ſaluation are while wee bee in our way. Then if God ſhould ſee men go aſtray & rūne here & there, & letthē go on till they were falne downe & tūbled headlong into the pit which they coulde neuer get out of: what a thing were that. Therefore it behoueth vs to reaſon contrary too that whiche Iob did: that is to wit, that ſeeing our life is ſhort, & not in ſo good cace as a tree (let vs put the cace it were ſo) bicauſe that whē we be departed out of the world, it ſeemeth that all is periſhed: therfore it is good that God ſhould chaſtize vs as long as we liue. And to what end? To call vs to repentance: for after deathe there ſhall bee no more time. And as for the reſte, lette vs not doubt (as I haue touched afore) but Iob was of opinion, that it is good for men too bee viſited of Gods hād although they ſhunne it. But there are skoffers whiche alledge Iobs example for a ſhrowding ſheete, ſaying: Beholde, the holy men haue forgotten the hope of the reſurruction, they chafed againſt God, & cōplayned that God preſſed them ouerſore, in ſomuche that they had no leyſure too ſubdue their imperfections: and why then ſhall not the lyke bee lawfull for vs? But (as I haue declared already) although wee bee pacient in bearing of Gods chaſtyzementes, and in induring them quietlye as wee ought to do: yet fayle we not to be moued, to haue oure fleſhe too ſhewe it ſelfe ſomewhat rebellious in vs. Therefore wee cannot come vntoo God too ſerue him, but wee ſhall bee aſſayled and pricked on all ſides. But what for that? VVee muſte ſtyll fighte, according as the Apoſtle ſayeth, that wee ſhall get no victorye but by fyghting. And the cheefe battell that wee haue to fighte, is agaynſte oure ſelues, and agaynſte oure owne vices, and that is the thing wherein wee muſte imploye oure whole force.

So then lette vs marke, that whereas Iob ſpeaketh heere of the lyfe of man, as a perſone withoute regarde of the reſurrection to come: hee reſted not wholly vpon that poynte, (for hee had well foreſeene what that was) [Page] but meant to expreſſe the paſsion that he felt, to the end that euery of vs ſhould bethinke himſelfe, and not be caryed away when ſuch temptations befall vs. Moreouer if Iob were weakened after that ſort: let vs aſſure our ſelues that we ſhall be weakened much more. Howbeit, God whiche aſsiſted him, will do the like for vs alſo. For his power is as inuincible to maynteyne vs at this daye, as it was then. Hee calleth vs too him at this daye euen of his owne goodneſſe, which is not abated that he ſhoulde not make vs to feele it as well as he made his ſeruants of old 10 time to fele it. And therfore when we ſee all things ſo cō founded nowadayes in the world, as we wote not what to ſay nor where to become: let vs runne to our good God, caſting our eyes vpon oure Lorde Ieſus Chriſt, who will deliuer vs from all miſeries & from all the troubles that are at this day in this world. VVell then: do we feele our ſelues feeble & weake? Let vs looke vpon our Lord Ieſus Chriſt, who is the power of God his father. Do we ſee our ſelues as good as already dead? The fountaine of lyfe is come vnto vs forſomuch as God hath ſent vs his only 20 ſonne. And to what end Euen to draw vs out of the dungeons of death, and to aſſure vs that beeing vnited vnto him, we cā neuer be ſet beſide the ſaluatiō that is prepared for vs. Ye ſee thē that if we haue our eye ſettled vpon our Lord Ieſus Chriſt, we ſhall not fayle to thinke our ſelues ſafe as wel in the midds of death, as of the troubles of this worlde, bicauſe that by the meanes of him we be ſure we ſhall come to the heauenly glory wherinto he is entered before vs, when we haue finiſhed the courſe whiche wee haue to runne, which now is ſubiect to ſo many miſeries.

But let vs fall downe before the preſence of our good God with acknowledgement of our faultes, praying him to make vs perceyue them better than we haue done, and yet notwithſtanding after ſuch a ſort, as we may not become as folke forlorne, but returne too the remedie, deſiring him to bee pitifull to vs, and to ſhewe himſelfe the ſame towardes vs, which he hath bin towardes his in all times: and furthermore, that ſeeing it hath pleaſed him too bee at one with vs in the perſone of our Lorde Ieſus Chriſt, and that our Lorde Ieſus Chriſt hath giuen in his owne ſelfe vs ſo good a gage of his loue, ſpeciallye by the death and paſsion whiche he indured [for our ſakes] hee ſuffer vs not to forget or too deſpize ſo greate a benefite, but rather that wee may put oure whole truſte in him, and by that meanes be ſtirred vp to call vppon oure good God in all oure neceſsities and miſeries. That it may pleaſe him to graunte this grace not onely too vs but alſo to all people. &c.

The .lv. Sermon, which is the third vpon the .xiiij. Chapter.

13 O that thou vvoldeſt hide me in the graue, and that thou hadſt ſhut me vp till thine anger vvere abated, and that thou vvoldeſt ſet me a time vvherein to thinke vpon me.

14 Shall the man that is dead liue agayne? All the dayes of my battell I vvill vvayte till my chaunge come.

15 O that thou vvoldeſt anſvvere me vvhen I call to thee, O that thou vvoldeſt fauour the vvorke of thy handes.

THe Prophet Eſay ſhewing howe horrible Gods wrath is and howe heauy too beare, ſayeth that ſuch as feele it wold faine that the mountaines ſhoulde hide them, and wiſhe that they myghte fall downe vpon their heads: and our Lord 40 Ieſus Chriſt alſo hath vſed the ſelfe ſame words. And that is done to ſhewe vs that we muſt not bee ſo dulheaded as we be. For we know not what a thing it is to haue God againſt vs. True it is that wee ſhall well ynough feele the miſcheefe whē he perſecuteth vs, but that is not all, nor the cheefe thing that wee haue too doo. It ſtandeth vs in hande to wey throughly what Gods wrath is. And why ſo? For when we vnderſtand Gods hande, then bethinke we our ſelues of our ſinnes. And therevpon wee bee abaſhed, and perceyue full well that we muſte needes periſhe 50 except God haue pitie vpon vs. Howbeeit foraſmuche as we ſhunne that feeling: our Lorde exerciſeth vs to make vs thoughly awake, when he intendeth to ſhewe vs mercie. Thus yee ſee what is to be gathered of Iobs woordes when he ſayth, O that thou woldest hide me in the graue. For hee preferred death before his life in cace as it was. And why? Bicauſe he wold haue eſcaped Gods hand if it had bin poſsible. For he knew well it was a far terribler matter to haue God to be his iudge, than too die a hundred times. And this ought to touch vs the neerer and to make 60 vs thinke better vpon our ſinnes than wee haue done, to the end we may knowe that when wee ſhall haue indured all the miſeries of the worlde, it is nothing in compariſon of appeering before Gods iudgemēt ſeate, when it commeth to the yeelding vp of an account. If we be but ſicke a little, wee cry out alas: and if there happen vs any miſchance, men ſhall heare vs make complaints: and yet our ſinnes ſhall be buryed all the while, and neuer come too our thought or remembrance. Heereby wee ſhewe howe vntoward we be in iudging of things. Therefore as oft as wee heare that thoſe whiche haue bin ſcourged at Gods hand haue deſired death and to be hidden in their graue: let vs aſſure our ſelues that the ſame is the thing whiche we ought to feare aboue all other, that is too witte, that God ſheweth himſelfe as it were an aduerſarie agaynſte vs. And when we be perſwaded that the ſame is the greateſt daunger that can befall vnto man, wee wyll laboure by all meanes to retourne vnto him. VVhen oure ſinnes come to our minde, Alas (will wee ſay) in what cace are we? For if God ſhew himſelfe our enemie, how ſhall wee doe? in what cace ſhall wee bee? Then let vs preuent the matter: and behold wee ſhall be ſo prouoked to ſeeke vnto God for grace, as we ſhall neuer be at reſt, till hee bee at one with vs. Thus ye ſee the vſe wherevnto we ought to applie this leſſon. And wee muſt marke well howe hee ſaith, I would fayue that thou baddest hidden me in the graue, and that I were ſhut vp in it, vntill ſucke tyme as I were cut off. Heere hee ſheweth wherefore hee deſireth deathe: [Page] namely bycauſe hee felt himſelfe ſhutte vp vnder Gods iudgement, and could find no way to ſcape out And hereby we bee warned that our ſtartingholes ſhall ſerue vs to no purpoſe in the ende: and that when we haue fisked hither and thither neuer ſo much, we muſt be fayne to be as it were ſhut vp. VVe ſhall haue profited well for one day if we can beare this leſſon in mind. VVhy ſo? for although God threaten vs neuer ſo much, yet it is ſeene that there needeth not any thing to make vs beleue that we be able to ſhift out of it, according as euerie of vs imagineth one 10 ſhift or other, inſomuch that our hypocriſie is the cauſe that Gods threatnings pierce not our harts, as were requiſite. And there is nothing that prouoketh more Gods extreeme vengeance, than when hee ſees that wee make none account of his wrath. Lo what prouoketh him extreemely. So then let vs learne by that which is ſayd here, that whenſoeuer God liſteth to pinch vs in good earneſt, there will be no ſcaping for vs neither by one meanes nor other, but we muſt be fayne to be faſt ſhut vp. On the other ſide, if God giue vs any reſpite, and ſpecially if hee 20 ſhewe vs howe wee may obteyne fauour at his hande: let vs vſe that oportunitie. It is ſayde immediately, I woulde that thou haddeſt hidden me in the graue. Here it might bee demaunded, And is not death a token of Gods wrath and curſe? Is our comming thither too any reliefe? VVhat doth that boote vs? Verely it ſeemeth too bee the vttermoſt extremitie, and that God cannot ſhewe any greater rigour vpon vs than to put vs to death. But Iob hath here conceyued death amiſſe, as I haue ſhewed heretofore: and that muſt we beare well in minde. Hee was ouerpreſſed 30 with anguiſh, bycauſe God made him to feele his miſerie. Therevpon he bethinketh himſelfe how he might bee rid of it. At leaſtwiſe (ſayth he) I ſhould wander in the darke. But as long as I beare my fleſh, (as he ſayth for a concluſion in the ende) and ſo long as my ſoule is in me, I am in payne, I am tormented, and I haue nothing but diſtreſſe. If God had taken me out of this worlde, I ſhoulde haue ſome caſe, and there woulde be an ende: and (as hee hath ſayde afore) he ſhould haue his end as the hireling, whom ye ſee at reſt when his terme is at an ende, and his couenant 40 come out. Thus ye ſee why he deſireth here too bee ſhet vp in his graue. Furthermore let vs marke, that hee knewe well ynoughe that men ceaſſe not too bee vnder Gods hande by dying, but that they muſt be fayne to be iudged by him, and to feele him ſtill. Iob knewe that well ynough. But in the meane while he had an eye to the miſerie where with he was preſſed: and he was as it were ſo faſt tyed therevnto, as hee thought not of all the reſt. Yee ſee then that when God perſecuteth a poore ſinner, hee hath no further reſpect but to ſay, Alas muſt I bee encloſed 50 here without remedie, and muſt my miſerie encreaſe, and I periſh in the end, bicauſe God will neuer leaue purſuing me? The ſinner hath no reſpect but of the thing that is ſo harde for him to beare. For this cauſe he thought death to be nothing, and that it ſhoulde ſerue him to be a ſalue for his ſores. After that maner ſpake Iob in deſiring to be couered in his graue, and to be as it were locked vp in the ſame. And when he ſayth, Vntill thou bethinke thee of me, and vntill thou ſet me a day: thereby hee ſheweth howe there is ſome feeling ſtill euen after death, howbeeit that 60 to his ſeeming as he was then caryed away and rauiſhed, there ſhall be ſome reſpite for him to take his breath, inſo▪ much that when he ſhail be gone out of this worlde, then ſhall he not be in ſuch confuſion, nor in ſo harde and heauie cace as he felt there. But (as I haue ſayde) Iob coulde not but knowe that euen after death wee haue an account to make: for he ſayth, I will wayte in the graue vntill thou appoynt me a time to bethinke thy ſelfe of me. This Bethinking here is nothing elſe but Gods calling of his creatures to iudgement. But Iob was ſo troubled in wit, and the ſayde paſsion did ſo turmoyle him, as he iudged not with ſo ſetled a minde as he ought to doo. And why? Firſt and formoſt, ſo long as we liue in this worlde, what ſhoulde wee more deſire than that God ſhoulde haue vs in remembrance? For if he forget vs, what ſhall become of vs? Peter ſayde, Get thee away from mee O Lorde, for I am a wretched ſinner. Yea but we muſt go the contrarie way to worke and ſay, Lorde come neerer vs: for without thy grace, we be nothing: So then it is very needfull that god ſhould remember vs. And how? To mainteine and preſerue vs, ſo as he vpholde vs and haue pitie vpon our feebleneſſe, to releeue the ſame and to guide vs by his prouidence. Ye ſee then that God muſt be fayne to remember vs, or elſe our ſtate is verie miſerable. For there is nothing that we ought to be ſo much afrayd of, as to be forgotten of God. Lo here one poynt. Again, although God take vs oute of this worlde, yet forgetteth hee vs not, though he ſeeme to forget vs. For hee keepeth thoſe that are his alwayes in his hand & cuſtodie: & as for thoſe that are damned, they be reſerued as it were in Chaynes vntill the day of executing the ſentence. Ye ſee then that God doth alwayes beare vs in minde. And when the ſcripture ſayth he hath forgotten vs: it is bicauſe we perceyue not his preſent ſuccors, like as if a poore man that lingreth in paine, deſire God too helpe him, and feele not his helpe nor ſees any likelyhod that God heareth him. Thus ye ſee after what ſort it is ſayde that he hath forgotten vs: to wit, for ought that we do perceyue: but yet for all that hee remembreth vs continually. Iob then did amiſſe to ſurmize that if he were dead he ſhould be forgotten til god ſhould cal vp al his creatures at the latter day, and ſummon them too his iudgement ſeate. Iob therefore did not conſider this remembrance of Gods towards vs ſo well as was requiſite. But we may well ſee it, if we be perſwaded of that which I haue ſayde: namely that God ceaſſeth not too think vpon vs though he leaue vs there for a little while, ſo as our bodies rot in the earth, and our ſoules abide in ſuſpence, wayting for the day wherein all the world ſhall be repayred. Moreouer, ſo long as wee liue, let vs be fully reſolued, that there is nothing better for vs than too haue God to thinke vpon vs: yea euen though it were to puniſh vs. If God thinke vpon vs to make vs feele his fauor [...] therein conſiſteth all our ioy and glorie according as it is ſayde in the eight Pſalme. Alas what is man, that God ſhould vouchſafe to looke vpon him, and too watch ouer him? VVe be as a little ſhadow. we be nothing at all and yet it pleaſeth God to haue a fatherly ca [...]e of ou [...] life. And ought not wee too acknowledge a wonderfull goodneſſe in him in that behalfe? So then wee muſt highly eſteeme the ſayde mercie which God ſheweth vs, in being minde full of vs, euen to make vs feele his goodneſſe. But (as I ſayde) although he choſtice vs for our ſinnes, yet is [...] [Page] gracious to vs. For thereby he ſheweth that he is loth we ſhould periſh in that hee calleth vs backe againe too him when he ſeeth vs in the high way to deſtruction. For are not all his chaſtizings as many warnings, which he giueth vs to come to repentance? Ye ſee then how we ought to ſet the more ſtore by Gods grace in that hee is mindefull of vs: and not deſire him to forget vs. This is it in effect which wee haue too remember concerning this ſentence. Now there enſueth, Shall the m [...]n that is dead liue agayne? For I looke for my chaunge all the dayes of my battell, or of my 10 trauell. Heerein Iob ſheweth howe ſore he was troubled in minde, better than hee did afore. For hee was in ſuche diſtreſſe, as hee wiſt not what the ende of men is, or whether they ſhoulde be rayzed againe or no, when they bee deade. Truely this ſeemeth ſtraunge at the firſt bluſhe. But wee muſte marke what I haue ſayde afore, namelye that Iob ſpeaketh of his former temptations whiche hee withſtoode. There is great difference betweene beeing vtterly beaten downe by a temptation, and betweene the feeling of it, or the beeing ſhaken with it, and yet in the 20 meane while too withſtande it. VVhat a number of euill opinions and fancies will come in our heade? According as wee knowe that men receyue many mockeryes at Satans hande. Beholde, one wicked fancie that commeth in our heade, is that wee greatly diſtruſt God, [as if wee ſhoulde ſay] what canſt thou tell whither God think vppon thee or no? Howe knoweſt thou whether hee hath giuen thee ouer? VVhat woteſt thou whither he vouchſafe too looke towardes mortall men or no? Beholde the thoughtes that men haue euer among: and that is too 30 make vs humble our ſelues. And foraſmuch as we ſee our ſelues ſo full of vanitie: we haue ſo much the more need to walke in the feare before God [and to ſay:] Alas what a thing is this? I ought too imploy all my wits to the glorifying of my God, and beholde the moſt part of my wit is occupied about ſuche maner of thoughtes. Yea and there come outrageous blaſphemies in my heade. Greatly then ought men to bee greeued with themſelues when they conceyue ſuch fancies. But the faithfull doo repulſe them incontinently. For aſſoone as the diuell goes about 40 to trouble vs after that faſhion, we bee armed with Gods worde, and fence our ſelues with the buckler of fayth as the ſcripture ſpeaketh. Although the diuell caſt firie darts at vs, as S. Paul ſayth: yet enter they not ſo into our ſoules as to woūd vs: the poyſō of thē perceth not ſo deepe into vs. True it is that Satan will aſſault vs mightily: but yet that ſting of his ſhall be neither deadly nor infectiue. VVe then ſhal repulſe all theſe wicked conceyts when we be ſo aſſayled. But the other ſort are wholy poſſeſſed, and are ſo farre out of ſquare, that ſome doubt of Gods prouidence,50 and otherſome thinke that God hath vtterly reiected them, by meanes whereof they be as it were vtterly vnder foote. Then is there great difference betwixt a fleeting fancie that commeth in our head for a while, and which we withſtand: and a ſure perſwaſion that ſettleth it ſelfe and taketh root in vs. True it is that when wee ſhall haue fought againſt al the temptations of Satan, and ouercome them, yet ſhall we not come to a full ende, but wee muſt mourne ſtill before God, bicauſe wee haue not glorified him ſo perfitly as were requiſite: neuerthelater hee 60 accepteth ſuch ſted faſtneſſe, when we reſiſt euil after that maner. See how Iob hath delt in that behalf. He reherſeth the temptations wherwith he was aſſayled, but yet for all that he was not ouercome of them. And verely there are three degrees to be noted. For ſomtimes there come fancies to our minde, and we driue them away out of hande. Sometymes we ſhall be in payne and diſtreſſe, ſo that wee ſhall be almoſt tyred with them, [and ſay,] Howe ſhall I outweare this temptation? But yet in the ende when Satan preſſeth vs therewith, God dooth ſtill ſtrengthen vs. The thirde degree is when wee bee vtterly borne downe and ouercome. As for Iob, he not onely came to the firſt degree too haue the fleeting fancie too aske whether men ſhall riſe againe or no: but alſo hee came to the ſeconde ſtep of temptation. For when he ſawe himſelfe ſo preſſed with miſerie: hee thought with himſelfe, what intendeth God to do with mee? It ſeemeth that hee is minded too wipe me quite away. And ſeeing I haue hym mine enemie what ſhall become of mee? Iob then was tormented with that temptation (which was euill) bicauſe he marked howe God was ſo agaynſt him: but yet was he not ouercome. And although the battell were verie ſore and hard for him to endure out: yet gat he the vpper hande. Thus yee ſee after what ſort wee muſt take this ſentence. For had Iob ſettled in that opinion, it had beene a curſed blaſphemie too aske whether man ſhall riſe againe or no. But ſurely hee was aſſayled in ſuch wiſe, as yet neuertheleſſe hee abode ſtyll in the beleefe that hee had conceyued, and the ſpirite of God gaue him the vpper hande. VVee muſte not therefore charge him with blaſphemie for ſo dooing, neyther muſte wee condemne him of misbeleefe for it. For fayth is not withoute fighting: it behoueth hir too bee throughly exercized. And howe is that done? By the Diuels caſting of many occaſions of vnbeleefe and misbeleefe in our way. Thus yee ſee the true tryall of our fayth. Iob then muſt not bee caſt out of the number and companie of the faythfull for beeing ſo aſſaulted. Alſo it is to bee noted, that hee did not alonely doubt, but alſo was ſo caryed away, bycauſe he was preſſed by Gods hande. If Iob had bene demaunded whether men periſh vtterly by dying: hee woulde haue anſwered no. For although the bodie rot away, God will rayſe it againe: and the ſoule is reſerued till the laſt day, at whiche time we ſhall be wholy reſtored. Iob woulde ſurely haue anſwered ſo, if he had bin examined of death in generall. But foraſmuch as the cace is nowe become peculiar too himſelf, bicauſe God pincheth him ſo ſore as hee woteth not where to become, inſomuch as it ſeemeth that God is fully determined to confounde and ouerwhelme him for euer: he is ſore diſmayd therat, and that is the cauſe of his doubting. Therfore let vs mark that Iob had an eie to that which was in his owne perſon: that is to wit, to Gods rigor, which was ſo great, as there was no likelihood at all that euer he ſhould get out of the miſerie wherin he was. For this cauſe he ſayth, Shall the man that is dead riſe again ▪ Verely hee meeneth of death, in cace as when God vttereth all his force too bring a manne too naught. And what is that? It is as if hee ſhoulde ſay: Alas Lorde it ſeemeth that thou art mynded too barre mee of the hope whiche thou haſte gyuen vs of oure ryſing agayne. For ſeeing thou handleſt mee ſo rygorouſly, dooth not thys ſtraunge dealing which thou vſeſt towardes mee, tende [Page] too the vtter fordooing of me? And when thou haſt fordone me, who is he that can make mee vp againe? Then his ſurmiſing is, not that God will put him ouer too a further time: but that he will vtterly root him out of the number of creatures. And that is the cauſe why he demaū deth whither it be poſsible for a man to come to life again when he is once dead. It is bicauſe God dealeth ſo ſtraūgely with him, as it may ſeeme that hee is minded too bring him vtterly to naught. And hereby we be warned to pray God to handle vs ſo meaſurably, as we may alwayes haue 10 the hope to aſſure our ſelues, that our miſerie ſhal not endure for euer, but that God will remedie them, and that it is his office to rayze them out of their graues which are in them. For if we belecue not that, wee muſt needes fall into horrible diſpayre, which will diſmay vs, as wee ſee it had happened vnto Iob, if God had not hilde him vp by ſtrong hand. And here ye ſee alſo why it is ſayd, Lord chaſtice me, howbeeit with reaſon. Not that God is at any time vnreaſonable. But by this worde Reaſon or Iudgement, Ieremiement a moderate faſhion agreeable to oure 20 infirmitie, when we bee not tempted ſo ſtrongly but wee may alwayes perceyue that God will pitie vs in the ende, and remedie our miſeries. Thus ye ſee wherof we bee admoniſhed in this text when it is demaunded whether the man that is once deade ſhall liue againe. As touching that which inſueth, namely, I will wayte till the day of my chaunging come: ſome men expound it, that if Iob wiſt that God woulde rayze the deade, and that there were any hope of the reſurrection and renewment: hee woulde wayte for that day. But it muſt bee taken more plainly: that is too 30 wit, Lorde comfort me, for I am nowe at my wittes ende▪ I ſee thou vſeſt nothing but force, I ſee thou executeſt no thing but violence agaynſt mee: and ſo muſt I ſtill fight and ſtreyne my ſelfe to the vttermoſt, and I haue none other comfort but only to waite for the day of my change, See then in effect after what ſort Iob vnderſtoode that ſaying. Hee rather reaſoneth with himſelfe and wyth God, whether a man ſhall returne to lyfe againe when he is deade. As if hee ſhoulde ſay, I ſee my ſelfe heere in ſo▪ wretched ſtate, as too mine owne ſeeming I muſt bee vtterly 40 terly confounded, and there is no meanes of recouerie. For ſith that God is agaynſt mee, and is minded to bring me to naught: what is to bee ſayde to it? But yet heerevpon hee inforceth himſelfe, and calleth his courage too him, concluding thus: yet will I wayte for the day of my chaunge. Heereby therefore wee perceyue that Iob gat the vpper hande, and wanne the prize in that battell. For notwithſtanding that he entered into debate whether he ſhoulde rize agayne or no: yet in the ende he ſayth, Beholde, I will wayte for the day of my chaunge, yea euen all the 50 time of my trauell. As if he had ſayd, True it is that as long as my time laſteth, I wiſhe that God ſhoulde keepe mee ſhette vp in my graue, that hee ſhoulde caſte mee intoo ſome dungeon, and that he ſhoulde cauſe the hilles to fall vpon mee: but yet muſt I tarie his leyſure ſtill, yea euen in the middes of the affictions wherein I am. And although they be harde and vnable to be indured, yet notwithſtanding foraſmuche as there is a chaunge, the ſame muſt ſuffice me to giue me ſome comfort, and to nouriſh me in the obedience of God, Now we ſee what the meening 60 of Iobs words is. And we haue a good and profitable leſſon to picke out of this ſaying. Firſt, whenſoeuer wee be aſſayled by Satan, and tormented with naughtie ymaginations, and ſpecially when there commeth any diſtruſt to leade vs too diſpayre: wee muſt not make theſe diſputations, but quickly and ſhortly conclude too reſolue our ſelues vpon Gods truth. As howe? Some haue a pleaſure too intangle themſelues in lewde imaginations: and there will come ſome opinion in theyr heade, yea euen ſome opinion that is lewde, and tendeth euen too the daſhing of themſelues agaynſt God. And heerevpon they fall too debating and imagining whether the ſame be poſsible or no. And howe fareth it? Therefore when our heades runne vpon wheeles after that ſort, and we fall too chawing vpon the bitte, in hatching ſo lewde opinions which are cleane contrarie to fayth: it is all one as if men ſhould fall to deuifing of their ſtate wyth their enemies that come too beſiege theyr Citie. For if they giue eare to them and allowe their counſell, it is the deſtruction of the whole towne. They will not ſet opē their gates to them: but it is all one as if they did. Euen ſo is it with thoſe that ſnarle themſelues in their owne lewde opinions which Satan putteth in theyr heades: for if they abyde by them, the ende will be the leading of them too deſtruction. VVhat is to bee done then? Let vs followe the experience that is ſhewed vs heere by Iob. Verely hee was aſſaulted daungerouſly when he doubted whether he ſhould euer rize again or no, ſeing that God had brought him ſo low. And if hee had continued in that minde too the ende, what a thing had it beene? But after hee had beene ſo aſſayled, he cutteth off the matter out of hande. No (ſayth he) I will tarie the day of my chaunge, howe ſo euer I ſpeede. Lo what we haue to do: namely too conclude according to Gods truth. Alſo when we conceyue any lewd imaginations that may turne vs from the fayth, and from the way of ſaluation: wee muſt by and by come backe and take holde of ſome ſentence of the ſcripture: and when we ſee our ſelues fenced with Gods truth: the concluſion muſt be that wee will not diſpute about it ſeeing that God hath ſpoken it. Thus ye ſee the ſouerein remedie that wee haue to beate backe Satan, in this behalfe: that is to wit: when he goeth about to turne vs aſide from the fayth, and from obeying of Gods worde. Furthermore when Iob fayth that be will tarie for his chaunge: that worde deſerueth to be weyed throughly. Verely he ſpeaketh of the reſurrection, and therefore meeneth that we muſt be wholly renued, ſo as the corruption whiche is in vs by reaſon of Adams ſin, be vtterly done away, and God receyue vs into the immortalitie of his kingdom. Lo here the chaunge whereof Iob ſpeaketh: And the ſame is alſo the thing that we muſt haue an eie vnto. For without the reſurrection wee cannot comfort our ſelues, neyther wil al that euer man can alledge be ſufficient to cheere vs. VVee ſee alſo that the holy ſcripture directeth the faythfull thither when it purpoſeth too content them, and too giue them aſſured and ſettled reſt. Be ye ſure (ſay the ſeruants of God) that wee bee called to bee partakers of the heauenly glorie which God hath promiſed too thoſe that are his: and therefore be ye glad of it. Howbeeit for the better aſſurance of this laſt chaunge, wee muſt conſider the chaunges that God maketh at this day▪ euen during the courſe of this life, howe God maketh many alterations [Page] in vs, whereby he giueth vs alreadie ſome taſte of the laſt chaunge: As for example. VVe be in ſome trouble, & well, we be as it were ſhet vp there. VVhen wee looke for the ende of it, wee ſee none, there is no remedie, it is paſt recouerie, and we be forlorne: and ſodenly God hath ſuch pitie vpon vs as we be deliuered out of hand. See ye not a chaunge that ought too lead vs further forth, which is too vnderſtande that there is a muche perfecter deliuerance than all theſe are which wee perceyue at this day particularly? Then let vs learne to acquaint our ſelues well with 10 the chaunges that God maketh dayly, that wee may bee lifted vp a high, and by that meanes be quiet till the time that we be renued in the kingdome of heauen. Alſo heere yee ſee after what maner Dauid hath ſpoken. For when he ſpeaketh of the chaunges of Gods hand, whether it be in reſcuing men out of trouble, or in caſting them into it, that ſaying is of great weight though it ſeeme not ſo. For men haue alwayes this fonde opinion concerning fortune, [too ſay,] See what ill fortune is befalne mee, or ſee what good fortune is happened mee. No: they bee 20 the chaunges of Gods hande, and to that poynt muſt wee alwayes bee brought. Howbeeit among all the chaunges that are made in the worlde, the liuelyeſt Image of the laſt renewment, is Gods quickning of vs by his holye ſpirite, and his inlightning of vs by fayth, and his making of vs newe creatures in oure Lorde Ieſus Chriſt as the ſcripture ſpeaketh. Let vs conſider what the birth of men is. True it is, that when wee come intoo this worlde, wee bring ſome remnant of Gods Image wherein Adam was created: howbeeit the ſame Image is ſo disfygured,30 as we bee full of vnrightuouſneſſe, and there is nothing but blindneſſe and ignorance in our minde. Yee ſee then what the ſtate of men is at their byrth. But God inlightneth vs by his holy ſpirite, yea euen in ſuche wiſe as wee be able to beholde him, ſo farrefoorth as is expedient for the transforming of vs intoo his glorie and for the reforming of vs by his holy ſpirite. Therefore when God ſhall haue ſo chaunged vs, as wee feele him dwelling in vs, and by meanes thereof wee fight agaynſt our wicked luſtes: and whereas other men doo ordinarily delight 40 in their vices, and as it were bathe themſelues in them: we ſeeke the cleane contrarie: ſo as what euill ſoeuer is in vs, the ſame miſlikes vs, and we mourne for it, and therewithall follow the good, and be altogither deſirous to giue our ſelues ouer to the ſeruing of God: Is not that a woonderfull chaunge? For ſuch maner of dooings will neuer ſpring out of our ſelues. VVhen wee taſte of Gods goodneſſe, ſo as we be ſure of his fatherly loue towardes vs, and ſpecially haue the certentie of our ſaluation to call vpon him as our father: See yee not a chaunge 50 that is able to ſhewe howe mightifull Gods hand is? For men of their owne nature can neuer open their mouthes to call vppon God in truth. True it is that they may well haue ſome ceremonies, as the Heathen folke pray vntoo God, and the Papiſtes alſo doo babble and make prayers that are long ynough: but all this is nothing bicauſe they bee not aſſured in theyr prayers, nor fully perſwaded that God ſhould bee their father. Do wee then ſee that God is willing too heare vs? Are wee deſirous too ſerue him, and to honour him? It is euen as much as if he had chaunged 60 vs, and caſte vs newe agayne in a mowlde, and as though he had put vs newe againe to making. For doubtleſſe it is not for naught that the Scripture calleth vs new creatures in oure Lorde Ieſus Chriſt. And in other places where wee be ſayde to be his workemanſhip, bicauſe hee hath created vs to good woorkes: Saint Paule meeneth not that God hath created vs, onely to bee mortall men: but alſo to the entent wee ſhould do good workes. Therfore when God dooth ſo chaunge his faythfull ones, yee ſee a ſpeciall woorke of his wherein he vttereth his power aboue nature. And heere ye ſee why I ſayde that we muſt take holde of ſuch chaunges, that we haue aſſured hope of the reſurrection. If we doubt whether God will renue vs at the laſt day when we muſt come before him: how hath God chaunged vs alreadie? To what purpoſe doth hee now put his grace into vs? To what purpoſe ſhall he haue giuen vs courage to ſerue him and honour him? And too what purpoſe alſo ſhall he haue giuen vs the ſpirit of adoption, but to aſſure vs of the hope we haue of the euerlaſting glorie? All this were to no purpoſe. So then the chaunge that we perceyue in our ſelues as nowe, is an infallible witneſſe of the heauenly glorie which we ſee not yet, and which is hid from vs. But God giueth vs a good erneſt pennie of it, according as it is ſayde that the holye Ghoſt is the erneſt pennie and pledge of it. And why? It is bicauſe of the effectes. For the holy Ghoſt is not ydle in vs, but rather ſheweth openly that he dwelleth in vs, to make vs the children of God. And we no ſoner be Gods children, but we muſt by and by enforce our ſelues to do good workes, and to followe his will. Ye ſee then in what wyze the faythfull ought too practize this leſſon. And Iob ſayeth precizely, That hee wyll wayte for that chaunge all the dayes of hys trauell. VVhich ſaying is woorthie too be well marked. For if we be toſſed with neuer ſo many troubles, it is not ynough vppon ſome good motion and affection, to ſay, nowe muſt wee truſt in God: for that is nothing vnleſſe we holde out, yea euen in the middes of all our incounters. Firſt of all therefore let vs marke that hope is not a dayes byrde or a monethes byrde, but muſt continue to the ende. And doubtleſſe when we bee fully ſettled vpon Gods promiſes, hee holdeth vs ſtill in the ſame, too the ende wee may not quayle euerie day, but that when we haue ouerpaſſed ſome time, wee maye alwayes be ſtabliſhed more and more, vntill God haue perfourmed the things whiche as yet are delayed to another time. Ye ſee thē that it booteth not to haue had ſome good affection, or to haue truſted in God, except it continue ſo throughout. And Iob hath expreſſed the ſame thing the plainlyer vnder the woorde Trauell or [...]attell. And why ſo? For he meeneth that wee go not to God at our eaſe, as we ſee well ynough. As long as we ſuffer nothing, we can finde in our hartes to liue ſtill in this worlde, and to prolong our life double if it were poſsible. Our deſire is then that God ſhoulde handle vs without greeuing vs, and pleaſe vs in all reſpects, and obey vs in all our deſires. See howe eaſily we would paſſe the time if wee might go but our owne pace, if we might haue no temptation, and that there might be no heauineſſe in feare, nor any ſuche thing elſe. But it is ſayde that we muſt giue attendance all our life long, yea euen with fighting. In theſe wordes, All the dayes, there is ſhewed vs, that if the time linger and ſeeme long to vs, we muſt not take it for an excuſe to doo [Page] euill, and to bee greeued, and to giue ouer all in the mids of our iourney: but we muſt continue to the end. Vnder this woorde Battell or Fighting, is expreſſed vnto vs the ſtate of this preſent life: which is, that being but wayfarers in this world, we muſt be faine to fight, to be beſeeged on all ſides, to be in continuall perill, too bee tempted ſometimes with cares, ſometimes with aduerſities, and ſometime with ſome daunger. Therefore let vs thinke vpon it. Herewithall let vs vnderſtande alſo that we muſt fight agaynſt the luſtes of our owne fleſh. But notwithſtanding 10 all diſtreſſes, yet muſt we ſtill wayt for our chaunge. Thus ye ſee what we haue too beare away in this ſtreyne. And now for a concluſion Iob ſayeth, O that thou wouldest anſwere him that calleth to thee, and that thou wouldeſt accept the worke of thine owne hande: This ſerueth but for a larger declaration of the matter that we come to treate of. His intent is to ſhewe what the chaunge is that he hath wayted for, that is, that God ſhoulde be gracious to the worke of his owne handes. Surely ſome expounde this preſent ſtreyn as God would beare down the worke of his hands.20 But that is conſtreyned. Therfore his meening is nothing elſe but that he wil quietly abide Gods leyſure, til he ſhew by effect, that he will accept him as his creature. And that is the cauſe why he ſayeth here. I will anſwere whenſoeuer thou calleſt me. For Iob proteſteth that he will no more ſhun God, nor ſhrinke backe from him when hee calleth him, but will be readie to come, yea euen with a cheerfull courage. And why? For he knoweth that God will ſhewe himſelf pitifull towardes him. Thus ye ſee that the thing which we haue to marke in this ſtreyne in effect, is that euen in the mids of our troubles, when it ſeemeth that god is ſore diſpleaſed with vs, and that we ſhall not come any more too attonement with him, yea and that he will not recken vs any more in the number of his creatures: when all this is come to paſſe: yet neuertheleſſe we muſt fight agaynſt ſuch diſpayre, vntill we haue gotten ſo much as to hope for the chaunge that we wayt for. See then how this text ought to prouoke vs to bee of good comfort in our aduerſities, and to pray God to ſtrengthen vs ſo with his power, that although we be toſſed too and fro with many ſtormes, yet we may not ceaſſe for all that to kepe on our way ſtill towards him, and to make no doubt of comming thither, howſoeuer the worlde go. For although he ſeeme to haue caſt vs off and to be angrie with vs: yet if we returne vnto him, and cal vpon him, he will anſwere vs and ſtabliſh the hope of our welfare by making vs to feele the loue that he beareth vs, that wee may bee throughly perſuaded and out of doubt of it.

Now let vs fall downe before the preſence of our good God with acknowledgement of our faults, praying him to make vs ſo too feele them, as the ſame maye bee a meane too prouoke vs too returne vntoo him, with true repentance, and we may proſper therein more and more, till hee haue taken vs out of the miſeries of this worlde, to gather vs into his kingdome, where we ſhall inioy his euerlaſting reſt to the full, whereof as nowe he giueth vs but a taſte by his holy Ghoſt. That it may pleaſe him to graunt this grace, not onely vnto vs, but alſo to all, &c.

The .lvj. Sermon, which is the fourth vpon the .xiiij. Chapter.

This Sermon conteyneth the reſt of the expoſition of the. xv verſe, and then the text that followeth.

16 Novv thou reckneſt my ſteppes, and makeſt no delay vpon my ſinne.

17 My miſdeede is ſealed as in a bundell, and thou haſt added to mine iniquitie.

18 A Mountayne periſheth infalling dovvne, and a Rocke vvaſteth.

19 The vvaters conſume ſtones, thou deſtroyeſt the earth vvith floudes of vvaters, thou takeſt avvay hope from the man that is in miſerie.

20 Thou vttereſt thy force to ouercome him, thou couereſt his face, and ſendeſt him avvay.

21 He knovveth not vvhither his ſonnes be exalted, or vvhither they be oppreſſed and diſtreſſed.

22 But his fleſh mourneth ſo long as it is vpon him, and his ſoule is in ſorrovv.

WEe ſawe yeſterday in what wiſe wee may anſwere God: that is to ſay, in what wyſe wee maye come freely vntoo him: namely by knowing that hee loueth vs, and that hee accepteth vs as the woorke of his hande. For ſo 50 long as wee knowe not whither God miſliketh vs or no, we muſt needes be afrayd and ſhun his preſence, as much as is poſſible: and ſo ye ſee in what cace the wretched creatures are which haue no taſt of gods goodneſſe to truſt in him, that they might comfort themſelues. Therefore let vs marke well, that it behoueth vs to be perſuaded of Gods loue towardes vs, that thereby we may conceyue ſuch truſt, as we may preſent our ſelues vnto him, and be well aſſured that 60 our ſoueraigne welfare is to anſwere him, that is too ſay, not to hyde our ſelues from his ſight, but too bee alwayes willing to be guided by his hand, ſo as we deſire nothing but to be vnder his hande, and at his direction. But by the way we haue to conſider theſe wordes, the woorke of thine handes. For the thing wherein wee may ſettle oure truſt that we be acceptable to God, is that hee hath created vs, and that we be his. Then muſt wee not pretende to bee loued at Gods hande for any deſertes of our owne, but bycauſe hee ſees wee are his workemanſhip. True it is, that wee are his woorkemanſhip alreadie, in that wee bee men: But there is yet more, that is to wit, he hath faſhioned vs new again after his owne Image, through the grace of our Lorde Ieſus Chriſt. VVhen the holy Ghoſt teacheth vs how we ſhould pray vnto God, he ſetteth theſe wordes afore vs, Lorde we are thy workemanſhip. After this maner it is ſaid in Eſay, & likewiſe in the foureſcoure and fiftenth Pſalme: VVe are thy flocke, we are the work [Page] of thy handes: and in other textes. Lorde thou wilt not deſpiſe the woorke of thine handes, thou wilt not forſake that which thou haſt begunne, without finiſhing of it. Yee ſee then whereof we ought to take occaſion too truſt in God. For if we be agreeable vntoo him, and come vntoo him, we be ſure that he is readie to receyue vs. And why? Euen bicauſe we be his creatures, and he hath formed vs, and he will not caſt away the thing that commeth of himſelfe. Marke this for one poynt. Howbeeit, (as I ſayde) wee muſt not looke onely too our firſt creation: for the 10 hope that we ſhall haue thereby, will be verie ſlender, bicauſe Gods Image is as it were blotted oute in vs by Adams ſinne. Foraſmuch as God of his owne infinite mercie hath renued vs, and adopted vs too bee his children in our Lorde Ieſus Chriſt, and imprinted his Image agayne in vs: therein wee bee his woorekmanſhippe, and maye come with our heades vpright too call vpon him, and aſſure our ſelues that hee will not ſhake vs off, but that wee ſhall bee welcome too him. Therefore let vs marke well this ſtreyne, according too the profitableneſſe thereof:20 which is, that men are in a wretched cace when they know not whether God doo loue them or no. And why? For they muſte needes bee afrayde, and the ſame fearefulneſſe muſt needes cauſe and ingender a rebelliouſneſſe in them, ſo as they ſhun God, and eſchue his hand as much as they can, and ſtriue agaynſt him. Ye ſee then that men are as wilde beaſtes, and cannot ſubmit themſelues vntoo God, vntill ſuch time as they know that he loueth them. But on the contrarie ſide, when wee knowe that God fauoreth vs, then are wee bold to approch vnto him, yea euen 30 to anſwere him: that is to ſay, to yeeld ourſelues ſimply to his will, and to take in good worth whatſoeuer hee doth or diſpozeth of vs, yea and although hee ſcourge vs, torment vs, and put vs too diſtreſſe, yet muſt wee ſtill flee vnto him, as to him that hath a care of our ſaluation, and will bring vs therevnto. And how ſhall that be done? Not for our deſertes, but bicauſe God is woont too poure out his grace vpon vs, and bicauſe we be beholden to him for all the good things that we haue. Thus ye ſee that if wee acknowledge our ſelues alreadie bounde exceedingly vnto 40 God, and yet notwithſtanding that he will ſtill increaſe his grace in vs, vntill he haue brought vs to full perfection: we may be out of doubt that he wil performe al that he hath begon in vs. Lo here in effect what we haue too beare in minde concerning this ſtreyne. Therevpon Iob entereth againe intoo his complaintes. And no maruell though he do ſo. For although Gods children do comfort themſelues in the middes of their ſorowes, and ſet before their eies the things that may giue them good hope: yet for all that, they cannot but be toſſed with ſome troubles,50 and when they haue indured one battell, they muſt bee faine to enter into a ſecond and a third. See in what minde Iob was. He tooke the ſentence that we haue ſeene, to reſolue himſelfe that he might come freely vnto God. And the reaſon is, bicauſe God accepteth the worke of his owne handes. But now beholde he is aſſayled new againe. How? Thou numbrest my ſteppes (ſayth he) and delayeſt not my ſinne. The text is, Thou keepeſt not my ſinne. But this worde keepe ſignifieth to watch or wayte vpon. In effect Iobs meening is▪ that Gods iudgement preſſeth him too exceſsiuely.60 Howbeit he ſpeaketh as a man not wel at eaſe in his mind. For it is certaine that God is alwayes ſlow to wrath, as he himſelfe telleth vs, and wee our ſelues ſee. VVhich of vs perceyueth not that God vſeth great and long ſufferance towards vs when we haue offended him? For if hee were haſtie to puniſh vs, what ſhould become of vs? So then we ſee that God doth well ynough keepe our ſinnes: that is to ſay, put them vp and not puniſhe them ſo rigorouſly as we haue deſerued. VVherefore then is it that Iob complayneth ſo? It is bicauſe he felt himſelfe ſhet vp in ſuche anguiſh, as he was able to indure no more. He looketh not rightly vnto Gods doing, neither is he able to iudge aright in ſuch trouble: but hee complayneth according too hys greefe. Hereby we ſee, that when we bee ſo heddie in our affections, we cannot iudge of Gods works with a ſetled minde. Therefore it is no maruell though at moſte tymes we glorifie not God as were requiſite, and as we ought to doo. And why? For our paſsions doo ſo carrie vs away, that if God doo vs any good, yet can hee not content vs. For we be like vnſatiable gulfes, and wee thinke that all that he doth for vs is to little, and that hee ought too doo euery thing that wee woulde haue him. Againe if hee chaſtize vs, we are ſo tender as it is a pitie to ſee it: by and by we fall to murmuring, we thinke him to rigorous, and although hee handle vs after a gentle faſhion, yet cannot we deeme ſo. And what is the cauſe of it? Our owne outrageous affections. Ye ſee then howe God is not glorified at our handes as he ought to be: and that is bicauſe we be blinded by the affections of our fleſh, which trouble vs in ſuch wiſe, as we cannot haue a moderate & ſure iudgement. So much the more ought wee to fight agaynſt ſuch temptations, and to beat them backe, to the ende we may acknowledge that God handleth vs with iuſtice and equitie, and that all his doings are faultleſſe and according to reaſon. To the ende then that wee may conceyue this thing: our affections muſt bee thruſt downe, and kept as priſoners. For if it be fell to Iob to deeme amiſſe of Gods iudgements, as we ſee he hath done: what will betide vs, who haue not profited the hundred parte that hee did? Notwithſtanding Iob is ſomewhat to be borne withal, bicauſe that God (as I haue ſayde heeretofore) handled him after an extraordinarie faſhion. And if this bee well conſidered, it is to the greater condemnation of thoſe that are diſcontented with God though he haue wayted for them with long pacience. As howe? Beholde, a man that hath committed many offences, and whome God hath long ſpared, is forced in the ende too feele ſome correction, or otherwiſe hee woulde ſtill keepe on his owne race: and therefore God puniſheth him. Nowe as ſoone as we bee touched with his hande, wee fall to crying out Alas, and too lamenting as thoughe he were ouerrigorous towardes vs: and yet notwithſtanding wee cannot denie, but that hee hath delt gently and louingly with vs in deferring the puniſhment that was due to vs. If hee puniſh one ſinne, we haue committed a hundred, and if he ſend vs any correction, ſurely it ſhall be light in compariſon of that which we haue deſerued. If wee were in Iobs cace, ſo as God preſſed vs, yea and that we knew not wherefore: if he made vs not to feele our ſinnes (as we haue ſene) but were minded too ſet vs as it were vpon a ſcaffolde for an example to others: or if he afflicted vs ſo without ſhewing vs why: howe ſore woulde euery of vs bee greeued [Page] and diſquieted? So then as oft as God viſiteth vs wyth his roddes, let vs looke homewarde too thinke well vpon our ſinnes, and to conſider that wee haue long time afore deſerued that God ſhould ſhew vs ſuch rigor. And whereas we haue bin borne withall, and not touched at the firſt day: let vs acknowledge our ſelues beholding to him therfore, and that the ſame proceeded of his infinit mercie, & that his preſent afflicting of vs is bicauſe wee haue cōpelled him to do it, by prouoking him to much with our ſins: and to be ſhort, that wee haue abuſed his goodneſſe and 10 grace, wherethrough he bore and forbore vs ſo long time togither. Thus ye ſee what we haue to note. Furthermore let vs not quarell with god though he put not vp our ſins. For what a thing were it for a man too haue euill lurking in him, if he be not purged of it? for the euill that is in him will become vncureable, whereas it might well be remedied, if it be not delayed to long. VVe ſee what commeth of thoſe that ſhun phiſicke. VVhen an inconuenience that is comming vpon vs is foreſeene: if we refuze to take a purgation to preuent the miſchief, and forſlow to prouide for 20 it till it be growne to the full: it will be paſt time to deale with it as then, for the diſeaſe will haue gotten the vpper hande. If there be a ſtrong feuer to come vpon a man: or if there be any diſeaſe that is to bee taken out of him: if it be let alone, ye ſee it ſwelleth and rankleth, and it is ynough to make the partie loſe a lymme, yea or his whole bodie. For it will kindle a burning feuer, ſo as there ſhall be no more meanes too heale it. Euen ſo is it with vs: If God ſhould put vp our ſinnes with ſilence, it were euen a ranckling of them to increaſe our payne: and when hee 30 ſhould come to purge vs, it would be to late. And ſo God ſheweth vs great fauor when he clenſeth vs of our ſinnes, according as he knoweth too bee meete for our welfare. Therefore wee haue no cauſe too complaine of him, but rather to glorifie him in that he hath a care of vs, and ſpecially for that he taryeth not till we aske the thing that is for our profite, but preuenteth vs by correcting the couert diſeaſe that is within vs. Thus much concerning this ſtreyne. Nowe Iob addeth, that his ſinne is ſealed vp, and that God hath added to his miſdoings. The worde Adde, is 40 not taken in that ſenſe which many men expound it, that is to wit, that God ſhould make Iobs iniquities greater than they were, (like as a cruell man is woont to do, who when a light and pardonable fault is committed, maketh a heynous and vnpardonable crime of it, ſo that by thys ſaying that God added to Iobs miſdeedes, it ſhoulde bee ment that God did make them greater and more heynous than they were in deede:) But the text ſheweth that it tendeth to another ende. For it is no new thing, (ſpecially in Iob and in the Pſalmes) too ſee repetitions, as which is a 50 verie ordinarie matter in the Hebrew tung. But now let vs looke to the contents of the verſe. Iob borroweth this ſimilitude, namely that God hath bound vp his ſinnes, as it were into a bundle, and locked them all vp togither in a cheſt, and ſet his ſeale to it, as who ſhoulde ſay, that nothing ſhoulde eſcape him. And therevnto he addeth, that God hath layd a good weyght vpon it, like as in Zacharie (where it is ment that God ſhetteth vp mens ſinnes) it is ſayde that God layeth a maſſe of Leade vpon the veſſell wherein they are, ſo that after hee hath ſhet them vp 60 in the veſſell, hee layeth a maſſe of Leade vppon them that they ſhoulde not get out. So then Iob continueth heere the ſimilitude that hee had ſet downe, ſaying that God hath ſealed vp his ſinnes to the entent that nothing ſhoulde eſcape him, and that there ſhoulde not bee ſo much as any one poynt left out. And to expreſſe this, hee ſayth, that God hath added a good counterpeyſe or weight, ſo as nothing can bee drawne away, but all his miſdeedes muſt abyde before God, to come too account, and to bee iudged and condemned. Nowe then wee ſee what is the plaine meening of this ſentence. And verely Iob had ſome occaſion too ſpeake ſo, bicauſe that (as I haue ſayde) hee was preſſed after an extraordinarie faſhion, for that it is not Gods cuſtome too handle men ſo roughly. Iob therefore had ſome occaſion to make that complaint. But yet muſt we alwayes come backe to that which I haue touched: namely that hee was forced with exceſsiue paſsions, and therefore hilde no meaſure. For it is certaine that if God had liſted to haue puniſhed him with rigour, he could haue founde exceeding great ſinnes in him, and haue made him too feele a farre greater chaſtizement. But what for that? He conſidereth no more but what God is woont to do to men, and thervpon maketh his complaint. But we on our ſide haue firſt to conſider, that wee bee farre off from the perfection that was in Iob. Therefore whenſoeuer the Lorde puniſheth oure ſinnes, let vs aſſure our ſelues that if he chaſtize vs for one or two, there are three or foure, yea and a great number mo. Let euery of vs call himſelf to account: and when we haue well examined our life, ſhall we not find a gulf of ſin in vs? Shall not euery man bee faine to confeſſe that he is aſhamed of himſelf? Let men ſummon themſelues, & let thē ſearch a little what our life is. And how are we to godward▪ VVe are but hipocrites and dullards if we be not aſhamed of our ſelues, and as good as ouerwhelmed with confuſion in that cace. Sith it is ſo that God himſelf condemneth vs, can we ſay that we ſuffer not for our ſinnes, or that he doth vs wrong? Alas no. But we ought to know that he letteth ſlip a great ſort of our ſinnes, yea and euen the moſt part of them, & that he is not deſirous to puniſh vs rigorouſly, but giueth vs occaſion to bethink vs of our ſinnes, and leyſure to be ſory for thē, and to aske him forgiueneſſe of them. Thus ye ſee what we haue to marke in this ſentence. But herewithall let vs marke alſo, that Iob acknowledged his owne ſinnes: & that is, to the entēt we ſhould not think, that he ment to iuſtifie himſelfe heretofore, or that he doth as theſe ſhameleſſe perſons do, who thinke themſelues to be without ſpot, yea & that God is in det to them. Iob went not that way to worke. And how then was he iuſtified? I haue tolde you alreadie after what ſort: namely by acknowledging that which God did too him. But yet for all that, Iob dooth here put himſelfe intoo the aray of ſinners, and hee knoweth well that God can finde faultes ynough in him: neuerthelater it greeueth him that God ſhoulde handle him with ſo exceſsiue and vnaccuſtomed rigor. And hereby muſt wee take warning, not to looke what God doth vnto other men. For that is the thing that oftentimes driueth vs to impacience and murmuring. VVee ſee that God puniſheth not thoſe which (to our ſeeming) haue offended as greatly as wee, yea and more too. Beholde, (ſay wee) God beareth with ſuch a one, and I ſee that if hee and I were compared togither, [Page] it woulde bee founde that he hath offended more than I. Therevpon we conclude, that God keepeth not ſo euen a hand nor ſuch vprightneſſe as hee ought to do. Or if we be aſhamed to blaſph [...]eme him ſo: yet ceaſſe we not to repyne at him, & to ſay, what a dealing is this? VVherfore dooth God puniſhe mee for my ſinnes, when in the meane while I ſee he letteth others alone that are no better than I? If I looke vppon my neighbours, I ſhall finde them more faultie than my ſelfe, and yet I ſee not that God handleth them ſo rigorouſly as he doth me. Thus ye 10 ſee howe men are greeued at the heart when they looke heere and there. But what? It is a fonde faſhion to paſſe from our ſelues: for euery man ought too ſhet his eyes, and not to looke what God doth vnto other folkes. Let it content vs that he is rightuous, and if hee handle mee more rigorouſly than thoſe whom I take to bee more offenders than my ſelfe: well, hee knoweth it is good and expedient for mee, hee hath a reaſon that is hidde from mee, and it behoueth mee too bee contented wyth hys will, and therevpon to ſubmit my ſelfe ſimply vnto him.20 Furthermore, wee bee greatly to blame alſo, in that wee take vppon vs too iudge oure neighbours. For wee inhaunce their faultes, and leſſen our owne, and although wee knowe not the tenth part of the faultes that we haue committed, yet are wee ouer ſharpe ſighted too marke and beare awaye what other men doo: yea, and (whiche worſe is) although the thing bee good, yet are we ſo malicious that wee ceaſſe not too condemne it. Therefore let vs forbeare ſuch maner of condemnings: and whenſoeuer it ſhall pleaſe God to handle vs rigorouſly, let vs 30 aſſure our ſelues hee hath iuſt cauſe too doo it, although the ſame be vnknowne too vs as nowe. Thus ye ſee what wee haue to remember in this ſentence. And immediately Iob addeth, That a Mountayne goeth too decay, that Rockes melt, that the water bolloweth the ſtones, and that the man that is in miſerie is destroyed by God, ſpecially if God vtter his force agaynſt him. Some men are of opinion, that Iob dooth heere compare Death with the Mountaynes, Rockes, and Stones, as if he ſhould ſay, how now? Mountaynes conſume, and ſo doo Rockes: but death endureth 40 euer, death keepeth ſtill his ſtrength & liuelineſſe. VVhat is ment by that? But this conſtruction is ouerforced, as men may perceyue. Otherſome thinke that Iob is weary of lingring ſo long, and that therevpon hee ſayeth. Howe nowe? I cannot ſee mine ende, I deſire death, and death commeth not. If I were▪ a Mountayne, I might be vndermyned in the whyle: If I were a Rocke, I might droppe downe, as wee ſee Rockes fall intoo the deepe Sea: and if I were a ſtone, there needed but water too eate me hollowe. And we ſee that if the ſea ouerflowe his bankes, it 50 marreth a whole Countrey: and if there come a great rage of water, it maketh ſuche a hauocke, as neyther feeld nor lande, nor cattell, nor houſe▪ nor any thing elſe remayneth vnturned vp. And I am a poore frayle creature, I am not ſo ſturdie as the Mountaynes: and yet for al that, I cannot die. Verely this expoſition is meetely conuenient, and it draweth nie to the true naturall meening. Howbeeit Iob ment ſimplie, that the Mountaynes conſume, and that God vſeth violence towardes him, according as it muſt needes be a great force that ſhall conſume 60 Mountaynes and Rockes. Beholde then what Iob ment. VVho am I Lorde, ſayth he? Thou ſeeſt there is nothing but weakeneſſe in mee, and yet howe doeſt thou chaſtice me? Thou neededſt not but touch me with thy little finger, yea thou neededſt not to come neere mee, giue but a puffe at me, and beholde I am vndone. For if God do but looke vpon vs with an angrie countenance, we can looke for nothing but for death and deſtruction. So then God needeth not to arme himſelfe, nor to gard himſelfe with great power, to ouercome ſilie creatures that are leſſe thā nothing. Therfore if he vſe great violence, as though hee woulde thunder vpon the Mountaynes, or as though hee ment to ouerturne the rocks, and too cliue them aſunder, and too ſcatter the ſtones: there is no reaſon in ſo dooing. Thus ye ſee what Iob ment to ſay. But we muſt always remember that Iob ſpeaketh not as a man in his right wits, nor as a man that conſidereth things as he ought to doo, that he might mind them with reaſon: but flingeth himſelf out of his bounds agaynſt God. And why? For he ſheweth after what maner hee had bin toſſed and ſhaken: not that he reſiſted not the temptations (as I haue ſayd afore:) but bicauſe he felt ſo vehemēt temptations in himſelf by reaſon of his vexation and torments, howbeeit that he withſtood them by the grace of God. By this we perceiue, that if God plague vs, it cannot be but we ſhall be troubled, if we looke vpon others, and the ſame is an augmenting of our owne miſerie. So much the more then muſt we bridle our affections, & therwithal reſort vnto God, that it may pleaſe him to reſtreyne our luſtes, and not ſuffer vs at any time to ouerſhoote our ſelues: and moreouer, that when he intendeth to humble vs, and therevpon giueth vs the bridle in ſuch wiſe, as we cannot refraine from chafing againſt him when he afflicteth vs: [it may pleaſe him] too graunt vs the grace to reſiſt and fight ſtill, & not ſuffer vs to a [...]ide in thoſe murmurings to chafe ſtill vpon the bit: but that we may ſo maiſter our ſelues by the apparāt working of his holy ſpirit, as we may ſubdue our fleſh, & hold our ſelues in true ſubiection: and as he may diſpoſe of vs, and we glorifie him in all his doings. Thus ye ſee what we haue to beare away in the firſt place of this ſentence. As for the reſt, when he ſayeth that man is miſerable, and hath ſuch ſtore of miſeries as cannot well be expreſſed: he meeneth to conclude thereby, that God ought not to purſue men ſo ſore. But by the way, let vs looke a little vpon the hardneſſe that is in vs when God afflicteth vs. Though we be beaten neuer ſo much, is it ſeene that we be euer a whit the ſofter? or that we bowe our neckes the more? or that he winneth vs to become teachable & obedient? Alas no. But we ſee that God may make the ſame complaynt in theſe dayes, which he made in the prophet Eſays time: what ſhall I do more, ſayth he? For from the ſoale of the foote, to the crowne of the heade, there is no whole part in this people. God is wearie bicauſe he had chaſtized that people ſo muche, and aſſayde too bring them too amendment. VVell then, yee ſee heere a people that was beaten, and double beaten, and forwo [...]e wyth plagues, warres, and famine, both generally and particularly: Finally, they are become like wretched lepres that rotte in their owne afflictions: and yet for all that they are ſtyll as ſtubburne or more ſtubburne than euer they were afore. Yee ſee then that our Lorde dealeth in this behalfe as a father that ſeeth no amendmente in hys [Page] Children, and is greeued at the hart, that notwithſtandyng al the correction which he vſeth, yet his children are altogither ſtubborne and vnreformable, and therefore hee maketh his moane ſaying, Alas, what a thing is this? I haue loſt my labour. Euen ſo doth God complayne of his people. And ſee we not as much in our ſelues at this day? So then let vs marke, that although we be miſerable, and haue many defaults in vs: yet ceaſſe wee not therefore to be ſtill hard harted and ſtubborne. Yea and in reſpect of the blind pride and feerce preſumptuouſneſſe that is in 10 vs, and as in reſpect of our rebellion and wilfull ſtubbornneſſe, in all theſe things we exceede both the Mountaines & the Rockes, notwithſtāding that we be but a little ſhadow or a ſmoke. And therefore let vs not thinke it ſtrāge, if God vtter ſuch force for the correcting of vs. And why? For he reſpecteth not the infirmitie that is in vs, but the wilfull hardhartedneſſe wherethrough wee would withſtand him. Are the Mountaynes very high? Let vs looke a little vpon the hart of man. Ther is ſuch a trayterouſneſſe in vs, that we could find in our harts to mount aboue the 20 Cloudes, yea, and too atteyne too Gods throne to plucke him out of it. And although wee bee but wretched carions: yet notwithſtanding there is ſuche a malapertneſſe in vs, as wee would controll God in all his works, and cannot finde in our hartes too ſubmit our ſelues vntoo him, and to ſay, well Lorde, hold thou the ſoueraigntie ouer all thy creatures, and let none grudge againſt thee: but we will put God to his ſtint at euery turne: and then if we do not all things after our faſhion and to our liking, we fall to checking of hym. Agayne if hee giue vs not 30 leaue to do what we liſt, but holde vs ſhort: then, [...]o (ſay we) muſt we be in ſo ſtrayte a bondage? It ſeemeth that God is mynded of ſet purpoſe to trouble men heere, without hauing regard of our ſtate: but ſith he appoynteth vs to liue heere bilow: why ſuffreth he vs not to haue at leaſtwiſe that which our nature deſireth, or elſe why gaue he vs not another inclination? See the diueliſh pryde that is in men. Moreouer there is in vs a malicious wilfulneſſe, ſo as if God labour to bring vs backe to him, is hee able to compaſſe it? Are we teachable? On which ſide 40 ſo euer he turne vs it booteth not. For wee haue alwayes the ſayde ouerſtatelineſſe and pride of hart. And although we haue played the hypocrites for a little whyle: lette a man but turne his hand, and he ſhall finde that there was poyſon hidden vnderneath, ſo as we returne to doing as we did afore. VVe ſee then that this hardhartedneſſe hath neede too bee corrected after a ſtraunge faſhion. And thys is it which our Lorde ſpeaketh of in Ieremie. For he complayneth of the people, that they were vnreformable: howbeeit it is vnder another ſimilitude than the Prophete 50 Eſay dooth it, as I haue alledged afore: and the compariſon that God maketh there, is very fitte for the matter which we be now in hande with. God ſayeth that the people are like a Cake that is baked on the one ſide, and vnbaked on the other. As for example, let vs put the cace that a man make a hote fire, and the harth is all burning and ſparckling: well then, one takes a Cake and layes it vpon it: the Cake baketh not, but ſcorcheth on the one ſide, and is ſoft paſte ſtill on the other. Euen ſo is it with vs: on the one part there is nothing but frailtie,06 according as it is ſeene that men can ſay well ynough, Alas what are men? they are nothing but wretchedneſſe and miſerie. VVe ſpeake very truely in ſo ſaying. Howbeit, when God viſiteth vs, and chaſtizeth vs, doo wee ſhewe that we can bake vnder his corrections? Nay wee will rather burne, than bake. That is too ſay, God ſhall not win one good amendment by all the chaſtizings that he ſendeth, but we will rather fall to chafing and ſtomaking, and there withall we kindle the fire of his wrath and vengeance. Yee ſee then that whereas God would haue vs to be well baked, we do rather burne. Lo why hee vſeth ſuch violence in chaſtizing vs. Now let vs go & complayne that God ſhould thunder vpon the mountaynes, and that there is no reaſon in his doing▪ and ſee if we ſhall mend our cace by it. VVhat ſhall we win by pleading ſo? It ſhall bee the next way to increace our damnation. Then let vs aſſure our ſelues, that ſeeing God findeth ſuche a wilfull hardhartedneſſe in vs, hee muſte needes ſet ſtrong hande to vs, and not vſe his fauourable meanes: for that will do no good. Thus ye ſee what we haue to marke in thys ſtreyne. And further lette vs bee ſure that when God chaſtizeth vs, if he ſtrike not as boyſtouſly vpon vs as he would do vpon a Mountayne or Rocke: the ſame commeth of his mercie. But wee ſee it is greatly requiſite that God ſhould vſe ſuch roughneſſe. For we can not ſay but he regardeth our welfare howſoeuer the worlde go: I ſay euen when he ſendeth vs. For when he ſeemeth to haue brought vs euen vnto hell, yet doth hee gyue vs wherewith to comfort and cheere vp our ſelues. But wee muſt thanke his fatherly mercie for it, and acknowledge it to be a wonderfull gracious goodneſſe that God vſeth towardes vs, when in ſteade of iuſt thundering downe vpon vs, hee ſheweth himſelfe ſo gentle and freendly as he ſeeketh nothing but to make vs feele his goodneſſe. Thus then yee ſee in effect what wee haue too marke in this ſtreyne. And immediately Iob addeth, that God vttereth his force ſo farre, that hee euen chaungeth his countenance, and frowneth vpon hym, and hee knoweth not what his heyres ſhall [...]ee, whither poore or riche, noble or v [...]oble. Iob▪ goeth on with hys complaynte, and ſheweth that when God ſhall haue puniſhed men all their life long▪ theyr ende alſo ſhall bee ſutable therevntoo: and when they bee departed out of the worlde, they ſhall haue no more intelligence what is done heere. And afterwarde he addeth for a concluſion, that ſo long as his fleſhe is vpon him, it muſt needes be payned, and hys ſoule muſte bee ſorowfull, and hee hymſelfe muſt mourne. Surely thys complaynte is not voyde of vnthankfulneſſe. For Iob ought too knowe, that God doth alwayes mingle his fauor with the afflictions that hee ſendeth vs, ſo as we haue cauſe to bliſſe hym. But he conſidered not that. VVhy ſo [...] Bycauſe he was ouerpaſsionate and ſorowfull. Alſo wee muſt beare in mynd what we haue ſayd afore▪ that is too▪ witte, that as oft as God ſcourgeth vs▪ we muſt bethynke vs of the benefites that wee haue receyued of hym, and that will help to aſſwage our greefe. For when wee muze vpon nothing but the miſerie that wee indure, wee are ſo ouerraught with ſorrowe, as wee can not bliſſe God, nor call vpon him, nor ſettle our truſt in hym. But if we looke the other way, [and thinke with our ſelues] God hathe done vs thus many good turnes, and will he not hold on ſtill? Then our ſorrowes are aſſwaged: and therewithall [Page] alſo we recouer boldneſſe ro call vppon God. Herevpon we conclude, that it behooueth vs to be pacient, and that it is ynough that he hath ſhewed himſelfe to be our good father, and that his correcting vs with his owne hande, was bycauſe hee tendereth oure welfare. Yee ſee then that the thing which we haue too marke in the firſt place, is that Iobs ruſhing out into ſuche rage, was bycauſe hee looked no further but to his own miſeries: and that therfore it behooueth vs too bethinke vs of Gods benefites when he afflicteth vs, to the ende that our ſorrow may be 10 aſſuaged and ſweetned thereby. And if wee doo ſo, wee ſhall finde that God ſendeth vs no ſuche griefe, neither of bodie nor mynd, but there is alwayes matter of gladneſſe with it. And howe? For although wee bee ſubiecte too manye diſeaſes, as colde, heate, and ſuche other ſufferings: yet when we haue this ſhifte of approching vnto God, and power to vtter oure infirmities vnto him: Is it not a recompence that oughte well to aſſuage all the ſorrowes that we haue cōceyued? VVe ſee thē in what wiſe we may reſiſt ſuche maner of complayntes, whiche are 20 full of vnthankfulneſſe: namely by thinking vppon the benefites that we haue receyued at Gods hand in former times, and thervpon by truſting that he will cōtinue them in time to come. But verily we muſte be warned, that as long as this lyfe laſteth wee muſt bee faine to grone, and when our fleſhe is greeued, we muſt be fayne to lamente. And why? To the ende we deſire not to liue here at our eaſe and as we would wiſh: God hath told vs that he wil haue vs troubled in this preſente lyfe, bothe in bodie and mynde, and therefore it behoueth vs to make full rcckening 30 of it. But let vs marke, that euen in the middes of all our ſorrowes, wee ſhall haue wherfore to praiſe God as S. Paule doth. He calleth himſelf miſerable. VVretched man that I am (ſayth he) who will deliuer mee from the priſon of my bodie? But by and by he yeldeth thankes to God through our Lorde Ieſus Chriſte. As concerning that Iob ſayeth, that the man which is departed knoweth not what is done here by lowe, nor whether his ofſpryng be poore or riche: It is not to grounde an article of oure faith vpon, that ſuche as are gone out of this world know 40 not what our ſtate is: for Iob ſpake as a man ouercombered. Therefore wee muſt not take here any certayntie of doctrine: neither is it greately for vs to inquire of ſuche matters. And why? Let it ſuffize vs that God hath ſette vs in this worlde to communicate one with an other: and euery man ought to imploy himſelf vpon his neyghbors. God hath giuen me ſuche a gifte or abilitie, and therefore I muſt applie my ſelfe that waye. Agayne one of vs may pray for another. But when he hath taken vs out of this world, the ſaid cōmunicating is taken awaye from vs, and there is no more communicating as there was before, neither muſt we doe as the Papiſts do, who are wont to run to the deceaſſed Saincts, as thoughe they had not yet finiſhed their courſes. Nowe foraſmuche as the Scripture teacheth vs not what wee ought to do in this behalfe: let vs leaue that thing in doubt and in ſuſpence, whereof wee haue no certaine reſolution by the woorde of God: for ſingleneſſe of mynde is alſo a thing wherin it behooueth vs to walke. But as touching this text, wee ſee in effecte, that Iobs meening is nothing elſe but that man is myſerable. And why? For as long as this lyfe indureth (ſayth he) it is full of payne and anguiſhe. And what is death? It is the extremeſt of all miſeries, bycauſe that there a mā ſeemeth too bee vtterly rooted out. Iob ſpake after that maner, bycauſe that (as I haue ſayd) he was caryed away of his paſsions. But on our part let vs be contented too languiſh and to haue our fleſhe payned, and our mynde diſtreſſed during this lyfe: for yet haue wee whereof to reioyce in God, bycauſe he promiſeth to be alwayes our father and Sauiour? Doe wee die? VVee knowe that is our aduauntage, as S. Paule ſayeth, bicauſe that by that means god taketh vs out of the miſeries of this world, to make vs partakers of his riches & glorious immortalitie.

Now let vs knele downe in the preſence of our good God with acknowledgement of our faultes, praying him to make vs feele them ſo as wee maye craue forgiueneſſe of them at his hand: and that we may be ſo ſtirred vp too pray, as he may make vs to feele his goodneſſe & mercie, and wee profit more and more thereby: and alſo that all the tyme of f [...]ur life may giue ouer our ſelues too the glorifying of his holy name, and to the prayſing of hym as he deſerueth: And that when he hath once broughte vs into the right waye, he will neuer ſuffer vs to ſwarue any more aſide, but that we may continue with inuincible ſtrength and ſtedfaſtneſſe, euen to the ende. That it may pleaſe him to grant this grace not only to vs, but. &c.

15

The .lvij. Sermon, which is the fyrst vpon the .xv. Chapter.

ELiphas the Themanite anſvvered and ſayd:

2 VVill a vviſe man bring foorth knovvledge of vvinde, and fill mennes bellies vvith the Eaſt vvynde?

3 VVill he reaſon of vnmeete matters, and of vnlavvfull vvordes?

4 But thou pulleſt avvay feare, and turneſt prayer avvay from God.

5 Thine ovvne mouth ſhall reproue thee of vnrightuouſneſſe, and thou haſte taken the toung of craftyneſſe.

6 Thine ovvne mouth ſhall condemne thee, and not I, and thine ovvne lippes beare witneſſe againſt thee.

7 Art thou the firſt man borne? vvart thou created before the mountaynes?

8 Haſte thou heard the ſecretes of God, or is vviſedome reſtrained vnto thee?

9 VVhat knovveſt thou that vve knovve not▪ vvhat vnderſtandeſt thou that is not in vs?

10 For vve be baldheaded and auncient. There is an older man among vs than thy father.

[Page] WHen wee knowe wee haue ſpoken truth and in Gods behalfe, and yet men reiect all that wee haue ſayd: it is a very harde and greeuous temptation. For in that cace not onely we be blamed in our own perſons: but alſo wee ſee that men refuſe the things that are of God. Neuertheleſſe it behoued Iob to vndertake ſuch a battell, as we ſee in this ſtreyne. He had mainteyned hys cace, not by ſuttletie, nor of wilfulneſſe,10 nor through ignorance: and yet notwithſtanding it was layd in his diſh that hee had taken to him the tung of craftineſſe, or of the deſpizers of God, and that all his ſayings had bin but as winde wherein there had bin no firmneſſe nor reaſon. Iob therefore is greeuouſly charged heere for maynteyning the doctrine which he knew to be of God. And this muſt ſerue for our example at this day. For many are ſo greeued when they ſee that men receyue not Gods word, but rather that the moſte part of the worlde condemneth it. But what for that? Seeing that men haue 20 at all times bin ſtubborne againſt God, and hee could neuer yet make them to receyue that which were for theyr behoofe: let vs not thinke it ſtraunge that wee alſo muſte paſſe the ſame way, and that the authoritie of God and of hys woord is imbaced by our ſtubborneſſe and by the malice of men, conſidering that their iudgemēt is ſo awke and that they cannot giue themſelues to goodneſſe. And as for thoſe that haue the charge too beare about Gods word and to preach it: though they ſee men reiect it: yet let them ſtand to it ſtoutly, and let not ſuch doings thruſt 30 them out of the way. For not only Iob was condemned in his ſayings, but the Sonne of God alſo. VVee ſee that men were ſo farre off from accepting his doctrine, as they did riſe vp furiouſly againſt it, and accuſed him of blaſphemie. If the like be done at this day, it is no noueltie. But in the meane whyle let vs determine to do that which God commaundeth vs. Let men aduaunce themſelues as much as they liſt, and lette them reſiſt God and his truth: yet muſt all that be ouerpaſſed, and we muſt not ceaſſe to do our duetie. Marke that for one poynt. And by the way it 40 behoueth vs to marke, that although the wordes whiche are rehearſed heere by Eliphas, haue bin miſapplyed too the perſone of Iob: yet neuertheleſſe, in generalitie wee may gather a good and profitable leſſon of them. And firſt of all where as it is ſayd that a wyſe mā wil not bring foorth windie word [...], nor fill his bearers bellies with the Eaſterne wind: it is the ſame thing which we ſee commonly in the Scripture▪ that is to wit, that our words ought not to be vnprofitable, but rather well ſeaſoned with▪ ſalte, according as Sainct Paule vſeth the ſame ſimilitude, and afterwarde to 50 expreſſe his meening, ſayeth that our words ought to bee ſubſtantiall, meete to edifie and to profit thoſe that heare them, that they may bee inſtructed in the feare of God, guyded aright when they be in the way, and incouraged. Yee ſee then that vpon this ſaying of Eliphaſsis, we haue too marke that our words ought to tend too edification. And if they do ſo: they ſhall not be lyke the wynde: that is to ſay, they ſhall not bee puffed vp with a vayne ſwelling, but there ſhal bee a ſubſtantialneſſe in them wherewith to feede mens ſoules. And truely [...]eere ye ſee why 60 it is ſayd, that good and holy doctrine is as it were foode. By taking conuenient foode wee bee ſatisfied, we gather ſtrength, and our ſtomacke is not accloyed, but there inſueth good and naturall nurriſhment. Euen ſo is it wyth the word of God. VVhen it is well applyed to our vſe, we be filled with it, and wee bee nurriſhed with it, and yet in the meane while there is no windineſſe that breakes vp vpon our ſtomacke, and brings no ſubſtantiall nurriſhmēt with it. See then the two points that we haue to note. The firſt is that if men find no fauour in our words when wee haue told them the thing that is good, profitable, and of God: we muſt not therefore be out of pacience, conſidering that the ſame hath happened not only to Iob, but alſo to all the ſeruants of God, ſo as their doctrine had no fauour to the worldward, but was mocked [...]t, and taken to be but winde or a trifling thing. But contrariwiſe on our ſide let vs be well aduiſed, that when we ſpeake, it may be to the edifying of our neighbours, and carie ſubſtantiall profite with it: and euen in oure ordinarie and common talke muſt we obſerue the ſame rule. For although wee haue there ſome more libertie: yet notwithſtanding God condemneth the vanitie that is in vs, when we bee giuen to prattle of vnprofitable matters. Neuertheleſſe wee ſee that men can haue no hold of themſelues, nother can they make any mirth, except they raunge out intoo windye words. And are men ſo greatly giuen vntoo that▪ That is no warrant to ſay it is therfore lawful for them. For God findeth fault with it as we ſee. Therefore let vs hold vs to the doctrine that I alledged out of S. Paule: which is that our talke muſte not be vnprofitable, but ſeaſoned with ſalt, that it may edifie and profite the hearers. But aboue all, when the cace ſtandeth vpon the handling of Gods woord, it muſt be more neerely looked to without compariſon. Then in this cace let vs haue a regard to vſe ſuch a ſobrietie, as wee defile not the thing that God hath ordeyned for oure ſaluation. For it is certayne that when we ſpeake of God and of his woorde, if we do but dally with it, and rayſe vnprofitable queſtions and vayne diſputations about it: It is high treaſon to God. And wherfore? For our Lorde hath ſhewed vs that his word ought to profit vs. But if we fall to handling of i [...] after ſuche a ſorte, as we apply it not to his right and lauf [...]ll ende, but play with it as with a tennisbal, and paſſe not for the good inſtruction of it, but haue oure▪ eares filled with wynde, ſo as the ſame ſerueth but to ſatiſfie▪ mennes vayne curioſitie: Is it not a defiling of a holye thing? I [...] it not a greate wrong and diſhonour to Godward, when the thing that ſerueth for our ſaluation, is deſpized and thruſte vnder foote? So then, lette vs looke more neerely to oure ſelues: and when we deale with holy things, let the ſame be with ſuche reuerence, as good and ſubſtantiall inſtruction may alwayes inſue of it: that is to ſay, that it maye ſo ſettle in vs, as our ſoules may be nouriſhed by it. And it behooueth vs to marke well this ſimilitude of the wynde which Eliphas vſeth heere. For (as I haue ſayd alreadie) if a doctrine bee good, there will be ſuche a ſubſtantialneſſe in it, as wee ſhall bee fedde with it, and wee ſhall fynde that it is good to reſte vppon it. Contrarywyſe, too what purpoſe are all theſe curioſities? True it is, that there will be good ſtore of winde, of gay ſhewes, and that of great likeyhodes in them: but yet for all that, in the ende they diſappoynte vs. And heere ye ſee why [Page] Sainct Paule ſayeth, that knowledge of it ſelfe dooth but puffe men vp, when it is not matched with loue: but loue edifieth, when we heare Gods word to our owne inſtruction, or talke of it to the inſtruction of others. But if wee couet to be counted skilfull, and by fooliſh vaingloriouſneſſe deſire euery of vs to be eſteemed ſharpwitted, and to be thought well ſeene in the ſcriptures: what is it elſe but wind and puffedneſſe as Sainct Paule ſayeth? And lo what the Diuinitie is which men haue forged and framed to themſelues by their owne vaynegloriouſneſſe: like as 10 wee ſee that in all the Papacie, that which men call Diuinitie is nothing elſe but as a blaſt of the Eaſterne wynde which ſeareth things, and hath no ſubſtance in it to feede and nouriſh the poore ſoules withall. But a man mighte make a generall diſtinction of it in two poynts. One parte of the Popiſh diuinitie conſiſteth in queſtions and quarels that bring no frute. And firſt of all they trouble themſelues about them all the dayes of their life, and cannot finde any reſolution of them. And why? for their mynde is to ſeeke that which God did neuer diſcloze, yea and 20 which his will is to haue hidden ſtill from vs. Nowe wee knowe that when he hath not ſpoken, hee will haue oure mouthes kept ſhet, and that our eares ſhould not itch to liſten what it ſhould be, but that wee ſhould bee ignorant where he teacheth vs not. Thus ye ſee that our true wiſedome is, not to deſire to know more than that which god ſheweth vs in his ſchoole. And ye ſee alſo what the Popiſh diuines are, which moue queſtions of thoſe things whych God would haue vnknowne vnto vs. They can well debate: but they can neuer conclude: for all their reaſons are 30 but gueſſes. But put the cace it were poſsible too haue certayne reſolution, and too ſay, thus it is: yet ſhall a man be neuer the more edified nor profited by beeyng reſolued of that whiche they debate in theyr ſchooles. For there is no diſputing whither we bee ſaued by Gods only mercie: they ſhew not, that foraſmuch as we be ſure of the forgiueneſſe of our ſinnes, wee ought to haue ſo muche the greater cauſe too prayſe and magnifye hys goodneſſe towardes vs▪ there is no telling what comforte we ought to take in oure aduerſities. No, for there is no 40 talke but of flittering in the ayre. The men that do leaſt good, are counted of greateſt skill: thoſe are fellowes alone. For they bee contemplatiue, that is to ſay, they ſore about in the aire, and haue no ſteddineſſe in them. Thus ye ſee a ſhamefull defiling of Gods worde, and although there were in the Papacie no doctrine that were wicked and fully falſe in it ſelfe▪ yet neuertheleſſe that manner of veine which they haue found out, is to bee abhorred: for by that meanes they haue peruerted the true aud naturall vſe of Gods word as I ſayd afore. So then let vs 50 beare well in mynde, that all ſuch things as ſerue but too puffe men vp, and too [...]eare vp their ſoules in ſteade of feeding them and gyuing them good nouriſhment and ſubſtance, ought to be vtterly caſt away. The ſeconde part of the Popiſh diuinitie, is too ſtabliſh a freedome of will in men, and too make them beleeue that they haue ſome power in them too atteyne vntoo good: or if they atteyne not fully too it, yet too bee helpers and companions to God when his grace hath preuented them, and too lift vp themſelues in ſuche wiſe by their owne▪ ſtrength,60 as good deſeruings may proceede thereof: and that when they haue done what is in them, the grace of God ſhall not fayle them (as who ſhoulde ſaye, they were able too bind it:) and on the other ſide that they bee able to purchace fauour at Gods hande by their owne workes, and that if there bee anye default in them, they may ſupplye them with ſatiſfactions. Now when the Papiſts doo thus teach men that they be able to do this and that of themſelues: is it not a puffing of them vp with preſumption and ouerweening, that they mighte aduaunce themſelues againſt God, and ſooth themſelues in their owne ſtrength as though they were able to worke wonders▪ Marke here a poynt which is much more hurtfull than the vnprofitable queſtioning that I touched afore. Verely both of them are to bee greatly miſliked: but yet is there muche greater harme in this latter. For if men truſt in themſelues, and flatter themſelues in their owne ſtrength: it is the nexte way to ouerthrow them quite, it is a deadly poyſon, and it is not only a ſimple puffing vp, but alſo a diueliſh pride, which ſerueth to ſend wretched ſoules to deſtruction. By this meane then wee ſee, that all the Popiſhe diuinitie is but winde, which ſerueth but to puffe vp wretched ſoules, and not to giue them any nouriſhment. VVhat is too bee done then? Let vs learne to vſe edifying talke, and ſuche as may feede our ſeelie ſoules, that we may be taught the feare of God, and there withall know that we can do nothing of our ſelues, but muſt be fayne to drawe out of the fountayne of all vprightneſſe and iuſtice, and that God muſt be faine to make vs partakers of his grace, for without that, we ſhall be voyde of all goodneſſe. VVhen ſuch doctrine as this is ſet foorth, it will ſerue to edifie, and we ſhall be nouriſhed and battled by it. Moreouer let vs indeuer alſo to draw our neighbours too the like nouriſhment, ſo as wee may be fed with Gods truth, as with the ſubſtantiall foode that muſt edifie vs to the full. Thus yee ſee what we haue to remember in effect concerning thys ſentence. And ſtreyght after, there is another declaration which wee ought too marke well▪ For Eliphas ſheweth wherefore hee likeneth fond doctrine to a blaſting wind. Thou takest away feare, and withdraweſt prayer from God. True it is, that the ſecond word which he vſeth, ſignifieth ſometimes a Muzing, Minding, or Bethinking: but yet commonly it is taken for prayer and ſupplication. And no doubt but Eliphas ment heere to note the two principall parts of the edifying which wee haue to receyue by good doctrine. For what is the marke that God ameth at when he ſetteth his word afore vs? It is to hold vs in awe, and to make vs to walke in his feare and obedience: and alſo to make vs put our whole truſt in hym, and too call vppon him, ſeeing wee bee deſtitute of the ſpirite of wiſedome, rightuouſneſſe, power, and life. Marke then the twoo poyntes that wee haue to obſerue, if wee intende too ſhoote at the right marke, and to come too the point whyche God calleth vs vntoo. True it is that wee ſhall heare of many things when Gods woorde is handled afore vs. But (as I haue ſayde) all commeth to thoſe two poyntes. Eliphas therefore intending too conclude that Iobs learning was but a winde that puffeth vp and ſwelleth the ſtomacke, ſayeth that it taketh away feare, and withdraweth prayer from God. As if he ſhould ſay, when we be turned aſide from the feare of God, and are not minded to call vpon him, and to flee vnto his goodneſſe, [Page] all is but a winde that will make vs to burſt, and not nouriſh vs at all. By this then we may the better ſee what the edification is that he ſpeaketh of. It is oftentimes ſayd by S. Paul, that al muſt be done to edifying. And what is that edifying? It is that we ſhould be taught to feare God, and ſtabliſhed in the ſame more and more: And ſecondly, that we ſhould bee taught to call vppon him, and warned too ſeeke all our welfare in him alone, according alſo as that is the place where we ſhall find it. As touching Feare, it importeth as much as that our life muſt bee ruled according 10 to the wil of God. For what becommeth of men whē they knowe not themſelues too bee ſubiect too theyr maker? They ruſh out into all naughtineſſe. VVe know what our luſtes are. Then if the feare of God reigne in vs, we muſt acknowledge that he hath not put vs into the worlde to liue at ſuch libertie as we liſt our ſelues: but reſerueth hys whole right ouer vs, ſo as we muſt obey hym. Behold (I ſay) what this word Teare importeth: that is to ſay, that we ſhould learne to direct our whole life to the will of God. VVe haue his law whereby he guideth vs, and ſheweth vs 20 how to diſcerne betweene good and euill. Then excepte wee will bee vtterly confounded, wee muſt begin at that poynt. But yet for all that, what can further vs in the feare of God, ſaue only the gouernance of his holy ſpirit? For we be voyde of all goodneſſe, and are giuen too nothing but euil. And if we lay Gods law to the lyues of men, we ſhall find a deadly battell betwixt them, as betweene fire and water, yea, euen their whole nature: and that there is not any thyng more contrarye to Gods rightuouſneſſe, than all the affections of our fleſh. For (as Sainct Paule 30 ſayeth in the eyght too the Romanes) they are all enimyes vntoo God. Seeyng the cace is ſo, we muſt come to this praying, and forſomuch as wee drawe wholly vntoo euill, yea and are wholly carried awaye and rapted vntoo furie, wee muſte beſeeche God too lay hande vppon vs and too guide vs, and too make hys holye ſpirite too rule ouer vs in ſuche wyſe, as wee may freely and with a ſingle hart ſticke vntoo hys rightuouſneſſe and vntoo all that euer hee calleth vs vnto: and alſo that hee ſuffer not the temptations of Satan and of the 40 VVorlde too turne vs from dooing good: and that it may pleaſe hym too forgyue vs oure faultes, and too bee alwayes mercifull and louing towardes vs. Thus ye ſee how prayer ought to bee ioyned with the feare of God. For it is not ynough for vs to be ſhewed what we ought to do, and what God requireth at our hand, and what is our duetie: but we muſt alſo bee incouraged to go too him, and to haue our whole recourſe vnto hym, to ſeeke that thing there which wanteth in our ſelues, to the ende that he may releeue our neede, and remedie the ſame, as 50 who is the cheefe and only Phiſition. And when we haue well borne away this text, wee ſhall haue profited greatly for one day. VVe come oftentimes to ſermons. But what for that? VVe do but wander if we bring not theſe two points, and gyue not diligent hearing. For wherfore come we thither? To know what God requireth at oure hāds, and how we ought to walke, that we be not as beaſts in this world. But God alloweth none other rule but only that men ſhould obey him and frame themſelues according to hys will. For all the deuotions that men can deuiſe,60 are but ſtarke folies, according as wee ſee howe the wretched Papiſts torment themſelues ſore, ſo as there is no end of doing one thing or other. But what for that? what gaine they by it? For all their doings are but theyr owne deuices: the Lawe of God is as good as buried among them. So then let vs beware we beguile not our ſelues: but let our comming vnto Sermons be to atteine to a certeintie wherein we may not fayle. VVhiche thing will then come to paſſe, when we admit nothing els but only Gods wil to rule and gouerne our whole life. Howbeit, that is not all that we haue to do. For it is to no purpoſe for men to beate our eares with preaching, and to ſay, behold, thus muſte yee do, behold, thus doth God commaund you: vntill ſuch time as we haue learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels, that it is he which giueth vs power to ſticke to hys commaundements, that it is he which by his holy ſpirite giueth force & effectualneſſe to the doctrine, that it is he which of his goodneſſe accepteth vs & forgiueth vs our ſinnes: [I ſay it is all to no purpoſe] till we haue learned thoſe things, and bene taught to reſort vnto him, to demaund at his hande whatſoeuer wee haue neede of. It is not ynough for vs to haue it told vs, thus and thus muſt ye do: but (as I ſayd) God muſt be fayne to giue vs ſtrength to performe that which we ſhall craue at his hand. Furthermore by this wee bee admoniſhed, that our faith is not edified by aduerſitie: but that it always ingendreth in vs a deſire to prayſe God, and to reſort vnto him. VVhen it is tolde vs that our Lorde Ieſus Chriſte hath reconciled vs to God his father, and ſhed his bloud to waſh vs with, that wee might be pure and cleane, and that he hath payde the price of our raunſome, that wee might be quit by his rightuouſneſſe, and ſo become acceptable to God, and he vſe his mercie towardes vs: the knowing of all theſe things (ſay I) is to the end we ſhould throughly cleaue vnto him, and ſay, well then, how may we bee ſaued but only by the meere grace of God, in aſmuch as our Lord Ieſus Chriſt hath made ſatisfaction for vs: and to the end that our faith ſhoulde reſt therevpon? But muſt we therfore lie ſtill aſleepe? No no: but we muſt awake that we may repaire vnto God, and ſay, where is our welfare? In the death and paſsion of our Lorde Ieſus Chriſte, therefore we muſt ſeeke it there, for we ſhall not finde it among men. And how muſt wee ſeeke it but by prayers and ſupplications? Then let vs come vnto God, and ſay, Lord ſith thou ſeeſt vs voyde of all goodneſſe: fill thou vs with thy grace. True it is that we be wretched ſinners: howbeit for aſmuch as wee bee the members of thy Sonnes body, wee ſhall bee made rightuous by hym. True it is that we be full of ſpottes, but hee hath wherewith too clenze vs, hee hath a good waſhing for vs. True it is that wee bee giltie of euerlaſting death, and bound therevntoo: but our Lorde Ieſus Chriſt hath ſet vs free from it. VVherefore, Lorde bee ſo good too vs, as to make vs partakers of the thing which is purchaced for vs by thine infinite goodneſſe. Beholde in what manner we ought to haue recourſe vnto God, [lette vs ſay] yea Lorde fill thou vs with thy holy ſpirite, that hee may leade vs by his ſtrength: and ſuffer vs not to faynt for any temptation that can befall vs. Thus yee ſee in effect what wee haue to marke out of thys ſtreyne. But Eliphas doth afterwarde vpbrayd Iob, that he hath chozen [Page] the tung of craftineſſe. This preſent ſaying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence, and haue not any more reaſon in them. For ſometimes men ſhall ſinne through ſimplicitie, and yet ſtande in ſome feare of God, howbeit they ſhall be dulled [for the time:] according as wee ſhall ſee many that are not touched after a liuely ſorte, but are little better than brute beaſtes, and yet notwithſtanding there ſhall ſome feare of God lie hidden in them, whych is as good as choked: wel then, ſuch manner of folke haue 10 more ſimplicitie than craftineſſe and malice in them. But otherſome thinke themſelues to be very ſharpwitted, if they can ſcoffe at all religion, and dally with God and with his maieſtie, and take vnmeaſurable libertie to follow all euill of ſet purpoſe. Ye ſee then that the craftie or ſuttle folke of whome Eliphas maketh mention in thys ſtreyne, are not ſuch as do amiſſe through ignorance and ouerſight, but ſuche as wilfully and of ſet purpoſe make none account of God, nor of the handling of hys woord contemptuouſly, to make a ſport or a ſtage play of it: for 20 behold, that is the toppe of all iniquitie. So then lette vs marke well, that if God let men runne ſo farre vpon the brydle, as to ſhew themſelues ſuttlewitted againſt hym: then hath Satan taken ſuche poſſeſsion of them, as it is right harde to bring them backe againe to the right way, yea and in a manner impoſsible. And wee ſee alſo in what wiſe the Prophet Eſay thundereth againſt ſuche kinde of folke, ſaying, Curſed be you that make you lurkingholes: for he vſeth that ſimilitude inſpeaking of theſe ſuttleheaded folke, which beare themſelues in hand that they can 30 beguile God. VVhen they haue ſharpened their wittes and inuented fine ſlightes, beholde, all their ſtrayning of themſelues is to aboliſh the feare of God. For mark wherat they begin. If we be ſo bridled (ſay they) that if there be but one word of ſcripture for a thing, we muſt yeeld vnto it without gayneſaying: what a thing were that? for there are many things that are not vnderſtoode, and againe a man may doubt of this or that. And what a thing is it for vs to be compelled to yeeld ſuche authoritie too Gods word, as it may not be lawfull for vs to aske how the cace 40 ſtandeth? Theſe politike heads therefore which are ſo deſirous to worke wyles with God, begin at this poynte: namely of taking leaue to keepe men from ſeeing what the thing is that men call Gods word, to the end that all mouthes ſhould be tungtied, & that mē might raze it out quite and cleane. And whē they be once entred into that doubt: afterwarde they harden themſelues in it. And good reaſon it is that God ſhoulde leaue them there, and that Satan ſhould cary them headlong. And when they bee come to that poynt: they do nothing elſe but bleare out 50 their tung againſt al doctrine, there is no more greefe nor remorſe of conſcience in them: but to be ſhort, they bee bereft of all humanitie and become brutiſh. Thus yee ſee why I ſayde that it is impoſsible that thoſe whome God hath left at that poynt, ſhould euer returne to the way of ſaluation. And therefore let vs beware that we hold oure ſelues ſtreytly in ſubiection vnto God, to beare ſuche reuerence to his worde, as wee may ſhunne and vtterly abhorre and deteſt the ſlightes and ſuttleties wherein the wicked ſort delight and welter themſelues. For they think 06 not themſelues to be ſharpwitted ynough, till they haue deſpized God. Alſo there are of theſe fantaſtical and fleeing heades to be ſeene, who thinke themſelues to be very dullards and of no eſtimation, till they haue learned to mocke God, and rid themſelues quite of all Religion, ſo as they hearken not any more to him, to ſay, Behold it is God that ſpeaketh, and he is to be obeyed. VVe ſee many now a dayes who thinke it to be an ouergreat ſimpleneſſe to ſubmit a mans ſelfe ſo willingly vnto God. And what meane they by it but to ſhake off all feare of God? To ſuch confuzion are we come: and therefore it behoueth vs to be very ware, and to ſet muche ſtore by the ſimplicitie which God requireth of vs. Verely his minde is not too haue vs dulheaded, for fayth is not as the Papiſtes imagine, namely that men ſhoulde go on lyke Goſ [...]ings. VVhen the Papiſtes ſay, men muſt lyue ſimply: what ſimplicitie meane they? It is that men ſhoulde not diſcerne betweene white and blacke, nor know what they ought to holde and to follow. But God (as I ſayd) wil not haue vs ſo ignorant, we muſt bee children in lewdneſſe, and not in vnderſtanding (as Sainct Peter ſayth) and wee muſt learne of God, and fetch light at the brightneſſe of his holy ſpirite and of his worde, that we liue not lewdly, but deſire to be fed with the foode of ſimplicitie and vprightneſſe as with milke. For like as God handled his children after that manner in olde time: ſo will he haue the ſame foode ſet before vs at this day alſo. But by the way we haue to note, that Gods ſeruants muſt bee ready armed agaynſt ſuche ſtumbling blockes, when men caſt them in the teeth that they deſpize God, and that theyr whole drift is too bring all too confuzion, as now adayes the Papiſtes are ſo ſhameleſſe, as to vpbrayde vs that wee ſeeke nothing but to bring men to a fleſhly libertie, that there might be no more honeſtie among men, nor anye man paſſe to ſerue God, or to exerciſe himſelfe in brotherly charitie. VVell this is layd to our charge: but not to our charge alone. VVe ſee that Iob was aſſayled wyth the lyke temptations: and therefore let vs beare them with ſuch pacience, as we may ſhew before God and the worlde, that men do vs wrong in charging vs wyth that euill: and well may wee anſwer ſo, if we haue had an eye to frame our ſelues to that which God ſheweth, and too giue attentiue eare to that which he ſayth to vs: and furthermore that wee chalenge not the knowledge of any thing but that which we haue learned in his ſchoole, that we may continue in the ſame. For that onely worde is ynough too beate backe all the ſlaunders which the enimies of the truth do lay vpon vs. Herewithal let vs turne men away from truſt in themſelues. For whereas we be commaunded to ſerue God purely, it is not too the end we ſhould put our whole truſt in him, and that we ſhould vnderſtande howe wee ought not to do whatſoeuer ſeemeth good too our ſelues, too turne aſide eyther too the right hande or too the left, but ſimply in all reſpects folow whatſoeuer God commaundeth vs: Ye ſee then that we ought to be pure afore God, and alſo to haue a good report among men that we walke aright. But if wicked folke ſlaunder vs, we muſt beare it paciently, and yet for all that, knowe them too bee impudent and ſhameleſſe. Eliphas hauing ſpoken ſo, addeth that Iob ought not too truſt ſo much to his own wit. Art thou the first man (ſayth he) wart thou borne before the mountaynes? Heere are auncient [Page] and gray healed men, yea euen ſuch as are elder than thy father? Art thou of counſell with God? VVhen Eliphas vpbraydeth Iob after this faſhion, that he is not old ynough, and that he ought not to take vpon him ſuch a libertie of iudging: verely he hath ſome colour in his ſaying, as we haue ſene afore. For when God is ſo gracious vnto a man as to let him liue long time heere: he may well haue learned many a thing. And againe we knowe that mens wits are the better ſettled by age, and that yong men caſt foorthe manye bubbles, which age repreſſeth. So then it is to bee preſumed,10 that an old man foraſmuch as he hath profited by liuing long in this world, ought to be perfecter and to haue more certayne skill than other men. But yet for all thys, we ſee that in ſtead of profiting by long life, the moſt part go backward. For men might oftentimes with theyr age atteine to good knowledge and vnderſtanding, yea and vnto ſome wiſedome. Howbeit foraſmuch as naturally we go from euill to worſe, if God vphold vs not: Therefore it is to be ſeene that the moſt part of men become more fooles in their age than they were in their youth. Marke 20 that for one poynt. Againe alſo there is no truſting in our owne agedneſſe in reſpect of Gods wiſedome: For hee dealeth it foorth as it pleaſeth him, both to yong and old: according as he ſayeth by the Prophet Ioell: Beholde, the dayes ſhall come that I will poure out my ſpirit vpon all fleſh. Your olde men ſayeth hee, ſhall dreame dreames, (that is to ſay) they ſhall bee my Prophets, for I will teach them) and your ſonnes and daughters ſhall ſee viſions. In that place we ſee how God calleth as well yong as olde, and as well women as men, to the receyuing of that wiſedome 30 which he ſendeth into the worlde. And ſo muſt all the glory [of age] be throwne downe, and when old folke haue liued neuer ſo long, and haue neuer ſo much experience▪ it behoueth them to know that yet for all that, it foloweth not that they muſt needes know the ſecretes of the kingdome of heauen. For that is in the hand of God, & men muſt not preſume to know it by reaſon of long time. True it is that if God call vs in our childhood, we ought to be confirmed more and more. But age is not the thing that bringeth that. It is the working of Gods grace, and 40 euery whit of it proceedeth from him. Therefore we haue no cauſe to ſtande in our owne conceyte nor to brag, as if he had any thing at our hands. Heerein we ſee what the dotage of the Papiſts is, who ground al the foundation of their faith vpon antiquitie, ſaying: See ſirs, our doctrine is not new, it is not ſtart vp yeſterday, nor a yeare [or twain] ago: but the world hath liued ſo long time and wee bee in poſſeſsiō of it. But what is that to the purpoſe afore God? For the cace ſtandeth vpon the hauing of the euerlaſting truth, whiche hath bene from before the making of the 50 world. And ſo we muſt go to God, and to our Lord Ieſus Chriſt, if we will haue a ſure reſting ſtocke for our faith to leane vnto. For the matter concerneth not a ſcore of yeeres, nor foure hundred, no nor a thouſand: wee muſte haue the euerlaſting truth which hath bin diſclozed to vs from the making of the world. For if wee haue that, oure fayth ſhall be well ſettled. But if that want, all is but vanitie, wee ſhall alwayes bee in a mammering, there needeth but one little▪ blaſt of wind, and behold our faith is quite blowne downe. Then let vs beare in mind, that antiquitie muſte not beare ſuche ſway with vs, but that yong folke may vtterly refuſe to be ruled by ſuch as are their elders, ſpecially if they go about to turne them from that whyche they haue learned concerning the only one God, and his truth. Lo what wee haue to marke. And heere withall as for thoſe that haue liued long time in this world, let them not glory in their age, nor ſay that they ought to take other folkes in a trip: but rather knowe that they are ſo muche▪ the more bound vnto God, for giuing them the meanes and occaſiōs to be ſettled and ſtayed▪ and furthermore let them father all their wiſedome vpon God, ſo as all pride be caſt downe, that they imagine not themſelues to haue gotten any knowledge eyther by length of tyme, or by fineneſſe of witte, or by their owne forecaſt, or by their great experience, or by any thing els. How then▪ Bycauſe it hath pleaſed God to poure out his ſpirit vpon vs, that we might know how greatly wee be beholden vntoo him. And let the yong men alſo on their ſide knowe, that if God haue giuen them any gift of grace: it is bycauſe he will not leaue them deſtitute of his ſpirite, no more than the old folke and ſuch as haue liued a long time: but intē deth to ſhew that in making vs all partakers of the ſelfeſame grace of his ſpirite, he will alſo make vs all heyres of his heauenly kingdome & to come to his euerlaſting glory, which he hath now reuealed vnto vs already in part.

Now let vs kneele downe in the preſence of our good God with acknowledgement of our faultes, praying hym to make vs ſo to feele them, as we may flee to him alone, as to the partie that is able to remedie all our harmes, and ſeeke him in ſuch wiſe, as wee may bee hilde priſoners vnder his obedience, and not deſire any thing but to ſticke purely and ſimply to his word, renouncing what ſoeuer is of our owne nature, bycauſe there is nothing but corruption and frowardneſſe in it, and alſo praying him too renew vs in ſuch wiſe by his holy ſpirite, that by being likeſhapen to his image, we may haue ſo much the better certentie and proofe that he taketh vs for his children, and we alſo may yeelde him thanks agayne as too our father. That it may pleaſe him to graunt this grace, not only too vs, but alſo to all people, &c.

The .lviij. Sermon, which is the ſecond vpon the .xv. Chapter.

This Sermon is yet ſtill vpon the .viij. ix. and x. verſes, and then vpon that which followeth.

11 Seeme Gods comfortes a ſmall thing vnto thee? and is this ſtraunge vntoo thee?

12 VVhy is thy hart rauiſhed: and vvhy do thyne eyes make ſigne,

13 That thou buckleſt thy ſelfe againſt God, and vttereſt the vvordes of thy mouth before hym?

14 VVhat is man that hee ſhould bee cleane? or he that is borne of vvoman, that he ſhoulde be rightuouſe.

[Page]15 Behold, he findeth no ſtedfaſtneſſe in his Saincts, nother are the heauens cleane in his ſight:

16 And hovv much more is man abhominable and filthie, vvho drinketh iniquitie as vvater?

WE ſawe yeſterday the reproche that was offered vnto Iob in reſpect of his age: and therevpon I ſaide it was good reaſon, that yong folke ſhould be ruled by the counſell of their elders, and giue eare to ſuche as haue had 10 more experience by reaſon of lōg vſe: and alſo that foraſmuch as God hath giuen old men the grace to liue long, they ought to conſider that they are bound to teach others, and to ſhew them the way: and yet for all that, that both yong and old ought too knowe, that there is no true wiſdome but of God, who giueth it from aboue, and that God dealeth foorth the ſame in ſuch wiſe as he thinketh good, and men muſt not imagine that he is bounde vnto them: for he hath promiſed to poure out his ſpirit vpon greate and 20 ſmall as he liſteth, to the end it may be knowen too bee a free gift, and that the praiſe of it ought to be giuen to him alone. Now heere agayne Eliphas vpbraydeth Iob, that he hath not heard Gods ſecretes. This poynteth at all men in generall. For it behoueth vs too vnderſtande the rudeneſſe and weakeneſſe of our owne witte: and the true meane to do it, is to reuerence Gods ſecrets, knowing that they are incomprehenſible, and too high for vs to attaine vnto. For as long as men preſume vpon their owne wit, and thinke to atteyne too the heighth of Gods ſecrets: it is certayne 30 that they cannot be humbled, nor brought to anye modeſtie. Ye ſee then that the poynt whereto we muſt come, is that we muſt reuerence and honour Gods ſecrets, ſeeing we haue not the capacitie to cōprehend them: in ſo much that we haue no more to do, but to acknowledge our own infirmitie, and to crie out euery one with Dauid, Lorde how high are thy determinations, how ought we to reuerence them? Yee ſee then in effect what Eliphas ment in ſaying vnto Iob, that he had not heard the ſecrets of God. And this doctrine is as often repeted and as common in the 40 holy ſcripture as any can be, bycauſe it is hard to abate the pride which is naturally rooted in all men. For not onely euery one of vs will take vpon him to bee wiſer than hys fellowe: but alſo we cannot finde in our harts to acknowledge oure owne ſlenderneſſe, to humble our ſelues euen when we come before God. Therefore we haue neede to be brought low, and to be warned (as the Scripture doth it) that we muſt not go about to comprehend the purpoſe of God. For that is too high and to profound a thing for vs. VVhat remayneth then? To honour it, acknowledging 50 our owne rawneſſe and weakeneſſe as I ſayd afore. But by the way wee muſte come to that whiche Sainct Paule ſayeth in the firſt to the Corinthians: that is to wit, that our Sauiour hath giuen vs of his owne ſpirit, whereby we know and comprehend that which is aboue all our capacitie. Then although we be not of counſell with God: yet hath he ſhewed vs the fauour and honour, to diſcloſe vnto vs that which is vnknowne and hidden from vs. How is that? There is none that knoweth what is in man, but the ſpirit whiche dwelleth in him ſayeth S. Paule: and the 60 ſpirit that dwelleth in God is giuen vnto vs. Thus ye ſee how we be made partakers of the things that are vtterly ſeparated from vs, and wherevnto wee cannot by anye meanes approch. Marke heere a ſingular grace whych we ought to make great account of: namely that our Lorde hath inlightened vs, euen vs that were wretched blynde ſoules. And although we comprehend not the things that are heere bylow: yet are wee lifted vp aboue the heauens, and that thing is reueled and knowne to vs, whiche the Angells wonder at. See ye not an ineſtimable honoure? howbeit, when Sainct Paule ſayeth that this is done by Gods giuing of his ſpirite too vs, hee excludeth not hys word. For when God intendeth to diſcloſe his ſecretes, he not only ſendeth vs inſpirations, but alſo ſpeaketh vntoo vs. Neuertheleſſe it is not without cauſe that S. Paule imputeth that thing to the ſpirit. For we may well reade and heare: but we ſhall not profit awhit except God open our minde, that wee may vnderſtande what hee telleth vs by word of mouth. Therefore wee muſt match the ſpirit and the word togither: that is to ſay, we muſt beleeue that our Lord hath layd foorth the treaſures of his infinite wiſedome vnto vs, in giuing vs his law and in teaching vs hys will by his Prophetes, but ſpecially in his Goſpell. And on our ſide let vs alſo conſider, that his opening of oure eyes is, to the intent that the things which are conteyned in the holy Scripture, ſhould not be as a ſtrange language to vs, but to the intent wee ſhoulde acquaynt ourſelues therewith: for by our owne wit we ſhould neuer atteine to it. Now then wee ſee how men muſt humble themſelues, knowing well that they be not of Gods counſell, & therfore ought to honour his ſecretes. And furthermore foraſmuch as it hath pleaſed God to make vs priuie too hys will: Let vs conceyue hys meening according as hee ſheweth it vnto vs. But yet for all that, we muſt not be ouerwiſe, for when God giueth vs his ſpirite to ſhewe vs the things that are hidden from vs and paſſe the reach of mās reaſon: it is not to the ende we ſhould know all that is in him, for we muſt hold ourſelues contented to knowe but in part as yet, as ſayeth Sainct Paule. Therefore let vs beware we paſſe not our boundes, but only let vs diſcreetly ſeeke that which God would haue vs to know. And we ſhall finde that, in the holy ſcripture: let vs go no further. Furthermore although we vnderſtand not the tenth part of the things that are in the holy ſcripture: let vs pray god to diſcouer dayly more and more, the things whiche are hidden from vs as yet: and therewithall let vs walke vnder his ſubiection, that we be not raſh to runne too farre. For it behoueth euen the forwardeſt and perfecteſt men to vnderſtand, that it is not for them as yet to know a [...] the ſecretes of God: for that is reſerued til the latter day. And ſurely it is not without cauſe, that Dauid (though he were ſo excellent a Prophet) crieth out, that Gods determinations are a wonderfull thing. Heereby he ſheweth vs how it is impoſsible for vs to atteyne to the perfection of ſuch vnderſtanding, vntill God haue bereft vs of this mortall fleſh: and ſo let vs aſſure ourſelues, that as long as wee be in this worlde, wee are but in the way. Thus yee ſee what wee haue too remember in this ſtreyne. Nowe Eliphas addeth, weenest thou that Gods comfortings are but a ſmall [Page] thing? and is there any ſecrete in thee, or is it ſtrange to thee? For this woorde Secrete betokeneth ſtraunge. Eliphas meeneth heere to reproue Iob of pride and vnthankefulneſſe: for hee ſayth to him, Howe nowe? It ſeemeth that thou deſpiſeſt the conſolations of God, and thou thinkeſt it ſtraunge that he ſhould comfort thee. If any man were at that point, ſurely it were and ouer great pryde, yea and a deſpyzing of Gods grace, whych were not to bee borne withall. And why? for we ought to eſteeme Gods comfortings aboue all things. If we be troubled, what ſhifte or 10 what remedie is there for vs, except God bring vs backe againe into the right way? So then let vs marke well, that if we be combered with any perplexitie, and bee at oure wits ende in any matter, wee can not diſpatch our ſelues of it, nother is there any other ſhifte for vs, than that God do pacifie vs and content vs: and that is ſuch a meane as we muſt make great account of aboue all things. For whē we bee in the greateſt trouble in the whole worlde, God can well inlighten our wittes and bring vs to quietneſſe. Then neede we no more, but that God ſhould ſhew him 20 ſelfe, and we be rid out of all trouble. If heauen and earth ſhould (as ye would ſay) be confoūded togither, ſo as ther were nothing but confuſion ouer all: yet if it pleaſe God to appeare vnto vs, hee will ſet all things in order againe after ſuch a ſort, that the things which were as greatly intangled as could be before, ſhall become cleere, ſo as wee ſhall ſee nothing to trouble and vexe vs. Lo what cauſe we haue to commend Gods comfortings. But this conſiſteth more in deede than in worde. For they that flee to God for refuge, maye well perceiue of howe great force 30 his comfortes bee, and what a ſtrength they haue to appeaze vs. If wee haue but the leaſte comberance of the world, behold we be in vexation and diſtreſſe, according as we knowe that men are giuen to vnquietneſſe, and as ſoone as they haue neuer ſo light an occaſion of greefe, it ſeemeth that they them ſelues kindle the fire to torment them ſelues withall to the vttermoſt. See (I pray you) in what ſtate men are, ſo long as God leaueth them a ſleepe. But when we be in ſuch troubles, then we perceiue dayly howe God bringeth vs backe. Verely it ſeemeth to oure 40 ſelues, that we ſhall neuer ſcape out of ſome perplexitie, and therefore we are aſtoniſhed at it, and ſay, Alas what ſhall become of me. VVee bee drowned ſo deepe, as wee thinke we ſhall neuer be able to get out of ſuch confuſion: and yet notwithſtanding God ſetteth ſuche an order, as wee bee vtterly abaſſhed, and our mynds are in quiet and appeazed. VVhereof then commeth ſuch alteration, but bycauſe God worketh ſo mightily in our heartes, too the ende we ſhould magnifie his comfortes exceedingly. But what? Although wee bee conuinced by experience, that 50 none but onely God can comfort vs in our perplexities and anguiſh, and that when it pleaſeth him ſo to doe, wee haue well wherewith to content our ſelues: yet notwithſtanding we forget it in the turning of a hande▪ and if any greefe befall vs, there is none of vs all but hee feedeth the humour by chafing vpon the brydle. There is no talke of repayring vnto God, to ſay, howe nowe? Beholde thy God hath ſhewed thee heretofore, how it is he to whom thou muſt repaire, and yet notwithſtanding thou thinkeſt not of him. So much the more then muſt we marke well 60 this ſentence: that is to wit, that when men make not account of Gods comforte, to bee deliuered thereby from anguiſhe perplexitie and trouble of mynde: they bee too too vnthankfull: and beſides their vnthankfulneſſe, they haue alſo a ſhamefull pryde, in that they perceyue not their owne neceſsitie, that they might ſeeke remedie for it. And their pryde is expreſſed yet better in the worde, Secrete, when Eliphas ſayth, what ſecrete is there in thee? as if he ſhould ſay, wretched creature, feeleſt thou not thyne owne frayltie? But ſurely if men knewe themſelues as they bee in deede: they ſhould needes fall to agreement with God, and bee inflamed with ſuche deſire thereof, as they would neuer bee at reſt, vntill God had made them feele his grace, But what? wee bee ſo blockiſhe, as we weene oure ſelues to bee wiſe, whereas there is nothing but fooliſhneſſe and vanitie in vs. VVe thinke our ſelues to haue the remedie of our miſerie in our ſleeues. If wee happen to be combred with any trouble, we fall to ſharpning of our wits, and we muſt needs be deuiſing of ſome ſhift or other: as who would ſay, that al that matter could be forged in our owne ſhop. But yet for all that, men are ſo ouerweening. And therefore it is ſayde heere, what ſecrete is there in thee? Then if we perceyued how groſſe, ignorant, and doltiſhe we be: ſurely we would not be ſuche fooles, as to ſurmiſe that wee haue wherewith to deliuer our ſelues out of our anguiſh and trouble: but we would goe ſtreyght wayes vnto God, beeing well aſſured, that he onely can ſet things at a ſtay, according as we perceiue in verie deede, and as he himſelfe ſheweth well ynough. Thus much therefore concerning this ſentence. But (according as I haue ſayde alreadie) let vs put the ſame in vre. And for as much as our life is ſubiect to ſo many miſeries, as it is impoſsible that a man ſhould haue one minute of reſt in himſelfe, without carrying away and without forgetting of himſelfe: let vs go to God that he may comfort vs, and let vs make account of the warnings that he giueth vs, as they deſerue. And God comforteth vs diuers wayes: for (as I haue ſayde alreadie) he declareth all the troubles, whereout of it ſeemed that we ſhould neuer get out, and diſpatcheth them in ſuch wiſe, as we perceiue that hee hathe deliuered vs. Nowe let vs come to that which Eliphas addeth, Hee ſayth, that Iobs heart is caried away, and that hee maketh a ſigne with his eyes too lifte vp himſelfe against God. Here Eliphas reproueth Iobs pride, how be it wrongfully and without cauſe. But according to that which I haue ſayde alreadie, although this matter be miſapplyed to Iob himſelfe: yet may wee gather a profitable leſſon of it, and ſuch a one as ſerueth all our turnes. Therfore he ſayth. Howe is thy hart rauiſhed, how hath it ſurpriſed thee? For worde for worde it is thus: Howe bathe thy heart ſeazed thee? And howe is it that thou makeſt countenance with thine eyes to pleade againſt God? to make a ſigne or countenance with the eye, is too bee ſo ſcornefull, as to do nothing elſe but leere (as men ſay) and to turne away our eares when men tell vs any thing. And wee knowe that men doe ſo, when they regarde not the things that are ſpoken, but take them as ſuperfluous matter, as if nothing could be alledged which were not knowen afore. To be ſhort, we ſee that Eliphas ment to condemne ſuche a pryde in Iob, as though hee humbled not himſelfe vnto God, to hearken what he ſayde vnto him. Heerewithall he ſheweth that ſuch pride is yll grounded, [Page] when he ſayth that Iobs heart is rauiſhed. Then is it certeine, that this pryde is alwayes one of the vices in men: and therefore in as much as our Lord ſeeth men ſtand ſo in their owne conceit, and wexe hard in their pryde: hee is fayne to ſhewe them that they be but fooles, and vtterly witleſſe, in preſuming ſo muche of themſelues, and in beating themſelues in hande that they haue whereof to vaunt. For if we haue any apparance or likelyhoode of abilitie, by and by yee ſhall ſee vs lifted vp ſo high, as there is no hold of vs, and wee ſtye ſo farre till wee be ready to 10 breake our necke. Our Lord perceyuing vs ſo wholy giuen to be puffed vp with preſumption, asketh vs, who are yee? VVhat haue yee? Open your ſhop, and let men ſee what is in it. But if men ſhould come too ſuche tryall it would ſoone be perceiued, that there was nothing but foliſh weening in all that euer they imagined to be in them. Thus ye ſee what we haue to gather vpon this text, where it is ſayde, that if men open their mouths againſt God, or pretend to vaunt themſelues and humble not themſelues as becōmeth them to do: the ſame proceedeth of a frentikeneſſe,20 and they be not well ſetled in their wittes. For had they neuer ſo little knowledge and diſcretion: it is certayne that they would be humbled, and not goe about to withſtand God after that ſorte, nor preſume vpon any thing that is in themſelues, conſidering that they haue not any thing but condemnation in them, and that they muſt be fayne to abide confounded in their owne ſhame. Behold heere an excellent ſentence, if we haue the skill to apply it well to oure owne inſtruction. VVhat is to bee done then? Let vs learne, to knowe oure ſelues, and according 30 to the olde Prouerbe, we ſhall be humbed by and by ſo as we ſhall not vaunt ourſelues. But what? men can not refreyne to ſtart out of their boundes: and that is the cauſe why we runne ſo a head as wee doe, yea euen to the caſting of our ſelues into ſuche ouerweening, as God is fayne to fall vpon vs, as the enemie of the proud. And this will not be very hard for vs, if we be not rauiſhed nor caried away to ſtand vpon our ſelues. For what cauſeth mē to be ſo blind when they haue any vertue, vprightneſſe or wiſedome in them? It is bycauſe they are pryſoners too 40 themſelues: that is to ſay, bycauſe they bleare their own yees, and blinde themſelues wilfully. For he that will not guide himſelfe, but marke what God commaundeth him: ſhall fynd ynough there to humble himſelfe withall. But we will ſtop our owne eyes wilfully, wee will needes bee deceyued wittingly. Now when men carie themſelues away after that ſorte, they muſt needes giue God the ſlip, and not regarde any thing that he ſheweth them, but rather make a mocke of all that is tolde them. But in the end all muſt fall out to their confuſion. Now let vs come 50 to the principall poynt. For hitherto Eliphas hath vſed a Preface to ſhewe that nothing hindered Iob to make his owne profite of the warnings that hee had heard, but that he was puffed vp with pryde, and was vnthankefull vnto God. Nowe hee addeth: What is man that hee ſhould bee able too iustifye himſelfe before God, or that he ſhould bee found pure and cleane? For God findeth not ſtedfastneſſe in his Saints (that is to ſay in his Angels) nother are the heauens cleane in his ſight: and what ſhall become of ſtinking, abbominable, and corrupt man, which drinketh inquitie as water? Like as fiſhe 60 is fed with water, ſo are m [...]n ſoked in ſinne and wickedneſſe: and ſhall they then take in hande to iuſtifie themſelues before God? For firſt and formoſt they had neede to be cleaner and purer than the Angelles, and they had neede to ſurmoung the brightneſſe of the Sunne and the Starres, ſeeing that the heauens themſelues are infected▪ before God, if compariſon ſhould be made betwene them and him. This hath bene treated of in part already heeretofore. Howbeit, as it is not repeated here without cauſe: ſo haue wee neede to call to mynde the things that haue bene fayde afore. For it is a notable leſſon and ſuch a one as can not be minded too often. Firſt it behoueth vs to knowe after what ſorte the Angels haue not ſtedfaſtneſſe before God. Some haue expounded it of the Diuels: but there is no reaſon in ſo doing. For what a thing were it to ſay, the Diuels are not rightuous, and therefore muſt not men take vpon them to be ſo. VVe knowe that the Diuell is the Prince of all iniquitie and naughtineſſe. But here is expreſſe mention made of the Angels. And ye ſee howe that in this place they be termed the Saints or holy ones of God, according alſo as the holie Scripture yeeldeth them the ſame title, and oftentimes calleth them the elect or chozen Angels. But now let vs conſider after what ſort God findeth no ſtedfaſtneſſe in them. It is not onely bycauſe they ſhould not haue the conſtancie to cotinue in goodneſſe, vnleſſe God preſerued thē by his power▪ but bycauſe that of a verie truth, they haue not ſo ſound and exquiſite a rightuouſneſſe, as that they might reſt themſelues vpon the ſame when it commeth to the poynt of preſenting themſelues afore God to render their account. That point (ſay I) ſhall not be found in the Angels. And howe ſo? For we ſee they haue none other deſire but to obey God, nother are they ſubiect to euill luſtes as wee bee, there is no temptation in them to thruſt them out of the way. And when we deſire that Gods will ſhould bee doone in earth as it is in heauen, wee meene thereby that the obedience which the Angels yelde vnto God, is without impeachment, and not an vnperfecte and feeble thing as ours is, who when we deſire to doe good, do go to it limpingly, and are not the tenth parte ſo giuen to the ſeruing of God as were requiſite. Howe then doe we vnderſtande that God findeth not ſtedfaſtneſſe in his Angels, that is to ſay, they be not able to anſwere before him? I haue tolde you afore, that in iudging of vs God vſeth the meaſure which he hath ſet down in his law: that is to wit, that we loue him with all our heart, with all our mynd, and with all our ſtrength. Thus yee ſee a meane rightuouſneſſe wherewith God contenteth himſelf when the cace concerneth iudging of Angels and men. But euē according to this rightuouſneſſe we be faultie: for who is he that can boaſt of the yelding vp of his whole affection vnto God, and not to haue bene drawne away from it by ſome wicked luſt? Alas, we be ſo farre off from atteyning to that poynt, as it is very much if we bee in the way thitherward. Yee ſee then that all men are condemned before God, euen as in reſpect of this mean rightuouſneſſe. And yee ſee alſo that when Sainte Paule alledgeth this ſentence, Curſed is hee that fulfilleth not all the thinges that are conteyned in the law: he ſaith it is a ſentence that condemneth vs all. But the Angelles are acceptable too God in reſpect of this rightuouſneſſe. And why? Bycauſe there is no blemiſhe nor ſpotte in them, but all their deſires [Page] are ſet wholly to the ſeruing and honoring of God, ſo as they giue themſelues to nothing elſe. And ſo according to the rightuouſneſſe of the law, God accepteth thē as I ſaid afore. But there is another higher rightuouſneſſe in God, which ſurmounteth all creatures, in ſo muche as no Angell is able to ſatiſfie it. And no wonder at all: for what compariſon is there betweene an infinite thing, and a thing that hath boundes? Behold, although the Angels haue great glory in them: yet are they but creatures. And what is God? He is an infinit thing, in ſo much that when 10 we thinke vpon him, wee ought to be rauiſhed into aſtoniſhment. So then let vs not thinke it ſtrange, that Gods rightuouſneſſe ſhould be ſo high, that when all creatures come to that poynt, all that is to bee found in them ſhall be nothing at all, but they ſhall deſerue to be vtterly wiped out. Therefore it is ſaide here, that God findeth no ſtedfaſtneſſe in his Angels: that is to ſay, if hee liſted too vſe the ſayd extreme examination towarde the Angelles, they muſt needes vaniſhe away, and all muſt needes bee caſt downe and ſunken. Howbeit for as much as God is 20 contented to bee honored and ſerued by them according to the rule that hee hath giuen vs in his lawe: they ſtand before his face, and hee auoweth them for ryghtuouſe, as they be in deede and tryed ſo to bee. But theſe be two diuers thinges: namely that God hath a ryghtuouſneſſe which he hath meaſured after our capacitie: and yet commeth to ſuch rigour as to ſay, who is hee that hath atteyned to it? Now then we ſee that if we come before God: there we ſhall be condemned and accurſed. And ſo farre are we vnable to ſtande vpright, that the very Angels of 30 Heauen are confounded there. And why? Bycauſe the verie Heauens them ſelues are not cleane. For whereas God hath created the ſunne to giue light to the worlde, and giuen ſome brightneſſe to the Starres alſo: it followeth not therefore that they haue a diuine perfection. VVe muſt remember what hath bene ſayd afore: namely that all the creatures that God made, do keepe ſtill ſome markes of his grace. But if a man woulde compare that which is in the creatures, with that which is in God: hee ſhall fynde that the one is all, and the other is nothing.40 Thus yee ſee howe the heauens are not cleane, that is to ſaye, that there is alwayes ſome imperfection in the creatures, ſo as they haue not the power to ſtand before God, as in reſpect of the infinite glorie that is in him. And now it is ſayde, that ſeeing the cace is ſuch, what ſhall become of men? This is it that I haue touched alreadie: namely that although God would examine vs but after the mean rightuouſneſſe which he hath ſet forth in his lawe: yet we ſhould all of vs be found giltie, and an vniuerſall damnation ſhould lie vpon all mankind, vnder the which we lie 50 ouerthrowne. To be ſhort, behold howe men are confuted two wayes. For if we will come to God with our head vpright, and goe about to iuſtifie our ſelues before him: our confuſion muſt needes appeere ſo muche the more. For ſhall we be rightuouſer than the Angels of Heauen? But we ſee there is no creature that is able to holde out, when he commeth before the creator. The Creator muſt needs ſwallow vp all with his glorie, and make all things to vaniſh that ſeemed to be aught worth, yea and all that ſeemeth to be wonderfull: according as it is ſayd, That 60 the Sunne ſhall giue no more light, and the Moone ſhall bee darkned. And why? Bycauſe the glorie of God ſhall ſhine farre brighter. The Prophet Eſayes intent is to doe vs to witte, that whenſoeuer God ſpeaketh forth his glorie, all that euer is in creatures muſt vaniſh away, though it hath bene neuer ſo highly eſteemed afore▪ If the Sunne (which is but a ſenſleſſe creature) doe darken the light of the Starres all the day long, ſo that although they abyde ſtill in the skie, yet they are not ſeene whyle the Sunne ſhineth: what ſhall the Maieſtie of God doe? Are the creatures able to approch neere vnto him? If one creature excell another: what ſhall God himſelfe doe? Thus ye ſee how we be confuted in one wiſe if we preſume vpō our own rightuouſneſſe, and come to God with a fooliſh ouerweening, thinking that God ought too bee bounde vnto vs, and that wee were able to bring any worthineſſe vnto him. For though we were rightuouſer than the Angelles of Heauen, and purer and cleaner than the verye Heauens: yet were it nothing at all of that which we ſurmiſe our ſelues to haue. Marke this for one poynt. Howe bee it let vs not goe to the perfect rightuouſneſſe, let vs come but onely to the meane rightuouſneſſe which God hath ſet out vnto vs. Let vs looke no more but what may be in creatures, he requireth nothing but that wee ſhould loue him with all our heart, with al our mynd, and with al our ſtrength. And no man can ſay, but that this is more than reaſonable: but yet for all that, do we it? VVhervnto do we giue our mynds? Are they ſet wholly vpō God? Are they ſo loozened from the earthly bandes, as they may lift themſelues vp to heauen? Doe wee lead heere a ſprituall life, forſaking all things that may turne vs away from God? It were very meete we ſhould ſo. If the matter ſtande but onely vpon praying vnto God: (let vs take that for an example) the Scripture ſheweth vs, that when a man commeth to praye vnto God, hee muſt retire into himſelfe, and diſcharge his mynd of all caces, of all paſsions, and of all other like things that may hinder him, ſo as wee muſt be vtterly ouerthrowne by feeling our owne wretchedneſſe, that wee may ſeeke helpe at Gods hande. Lo howe prayer is a thing of greater prerogatiue than all the reſt of our life: and yet come we once to praying: we ſee ourſelues to be ſo fleſhly, that wee haue an eye to many wicked fancies, which wee can not quite and cleane leaue. And although we haue ſome good mind in praying: yet miſſe we not to be drawn ſtil diuers ways. Seing then that we be ſo fugitiue in ſo holy a thing as prayer is: what wil the reſt of our whole life be? In deed euery one of vs ought to perceiue it well ynough: and it is a foule ſhame that we muſt be told theſe things, and that men know thē not throughly of thēſelues. Sith the cace ſtandeth ſo: Alas can we be able to ſtand before God? ſhall we ſtand nowe vpon the iuſtifying of our own rightuouſneſſe? It is true that Iob went about no ſuche thing, and that Eliphas did him wrong and iniurie in accuſing him of pride. But by the way we muſt profit ourſelues by this leſſon, and conſider aduiſedly what is ſayd here of men. For they be not only charged with frailtie, (as the Papiſtes them ſelues will eaſily confeſſe that we be weake, and therefore that there is no ſufficiente ryghtuouſneſſe in vs too ſatiſfye God) but wee bee led further heere, that is to witte, that men be altogither ſaped in ſinne. For it is not demaunded in this ſentence, howe men can iuſtifye themſelues, ſith [Page] they be not able to fulfill the lawe, but are bewrapped in many imperfections, loden with ſo many infirmities, ſo inconſtant and fleeting, and ſuche other termes whiche might be ſpoken againſt men without comming too the very poynt: but it is ſayd that men cannot iuſtify themſelues, bycauſe, as they are abhominable, and Filthy, and drinke iniquitie as water: that is to ſay, their proper nurriſhment is ſinne, and there is not ſo muche as one droppe of goodneſſe to be founde in them: and to be ſhort, lyke as the body draweth his ſuſtenance of meate and drinke:10 ſo alſo men haue none other ſtuffe in them but ſinne: all is corrupted. Not that the verie ſubſtance (as men terme it) of oure bodyes and of our ſoules is an euill thing: for wee bee Gods workmanſhip. But in this cace we ſpeake groſſely, to expreſſe that all that euer is in vs is attaynted with euill. Verely our bodyes in their own being, are the good creatures of God: and ſo likewiſe are our ſoules: but all that is in them is peruerted. For whereas God created our ſoules good, they notwithſtanding are infected with euill, and there is not one droppe of goodneſſe in 20 them which is not ſtained and vtterly imbaced. Thus yee ſee in effect what is ſhewed vs here. Then firſt of all, wee haue to note, that there is great difference betwixt weakneſſe and corruption. For if it be ſayd that men are weake as the Papiſts prattle: the heathen men haue ſayd full as much. And who is hee that ſayth not ſo? The Paynims haue ſayde that men are inconſtant, that it is a very hard thing to followe vertue, and that we be inclined to vice. The Paynims (I ſay) knewe all this well inough: and the Papiſtes themſelues will confeſſe it at this daye. But yet 30 for all that, they knowe not of a very truth that there is not ſo much as one droppe of goodneſſe in men, and that they be abhominable before God, vntill hee haue reclaymed them by his grace. Howe be it to the ende that men ſhould not preſume vpon any thing that is in themſelues: the holie Ghoſt calleth them here abhominable, ſtinking, fylthy, and noughtworth. Behold alſo howe it is ſayde in the Pſalme, God looked downe from heauen to ſee if there were one rightuous man, and hee founde not one. They are all gone out of the way, they are all become abhominable 40 and ſtinking. True it is, that in ſtead of ſtinking ſome haue tranſlated vnprofitable: but the very meaning of it is, that wee bee withered away, that there is nothing left in vs▪ but are as a thing that is vtterly corrupted. And it is ſayd expreſly in the Pſalme, that God knewe men to be ſo. And why? Bycauſe men would alwayes bee their owne iudges. To what purpoſe is that? Forſooth wee wold haue God tied to our fancies, and bicauſe we think our ſelues men of ſufficient abilitie, we would that God ſhould content himſelfe with oure opinion. But on the 50 contrarie part it is ſayde, that let men iuſtifie themſelues as they liſte, let euerye man cratch his fellowes itch, let them ſooth one another in their naughtineſſe, and lette them playe the drunken ſottes: and yet ſhall not GOD leaue hys looking downe from Heauen. And what ſhall he fynde here? ſtinch and lothlineſſe. VVe be lothſome to God, and yet in the meane while we thinke ourſelues to haue maruellous ſtuffe in vs. But what gayne we by it? So then as oft as we be tempted to pride and ſtatelineſſe, to thinke wee haue any apparance of vertue in vs: let it 60 come to oure mynde to ſummon our ſelues before God, and let vs bethinke vs of this dreadfull ſaying, that when God hath looked downe, and when hee hath examined men throughly, there is not one, not euen one, hut hee is infected and ſtinking before him, and lothely in his ſight. Thus then ye ſee how this ſentence is to be vnderſtood. And whereas it is ſayde that wee drinke iniquitie as it were water: it ſerueth yet better to expreſſe, that all our whole life is giuen to euill: and that as fiſh feedeth vpon the water, ſo men doe nothing elſe but feede vpon ſinne. Verely wee ought not to blame God for the euill that is in vs: for Adam was not created in the corruption which is ſpoken of here, but he purchaced it of himſelf: for God found all the things to be good which he had made. Man therefore who is the excellenteſt of all creatures, was not marred after that faſhion, till he had withdrawne him ſelfe from God. But when he had once ſeparated himſelf from the fountaine of rightuouſneſſe, what could remain vnto him but naughtineſſe and corruption? Thus we ſee from whence all our naughtineſſe proceedeth, and that we ought not to blame God for the vices wherevnto we be ſubiect, and vnder which we be hild priſoners, according to the Scripture, which ſayth that wee be ſold vnder ſinne, and become the bondſlaues of Satan. VVe muſt not blame God for this, but wee muſt learne to knowe that it is the heritage which we haue from our father Adam, and therefore we muſt take the whole blame to ourſelues before God. Lo in what wiſe we muſt vnderſtand this corruption and bondage of ſinne that is ſpoken of here: not to make it ſerue for an excuſe, to ſay, alas what can we do withall, as wee ſee thoſe doe which blaſpheme God for (ſay they) ſeeing that men are ſo giuen to euill, what can they do with it? They haue not the power to withſtande the temptations: and ought they not then to be acquit? And if God condemne them therevpon, is hee not too cruell? Yee ſhall ſee men blaſpheme after that ſort. And therefore let vs keepe oure mouthes ſhut, aſſuring oure ſelues that all the euill reſteth in our ſelues, and that wee be vtterly ſoked in wickedneſſe: and that if wee will bee iuſtifyed before God, it be houeth vs to yeeld ourſelues giltie of our owne accorde. Otherwiſe, that which is ſayd in the one and fyfteth Pſalme muſte euermore bee accomplyſhed: namely, that God ſhall alwayes bee founde ryghtuous in iudging. Thoughe wee fall too checking againſt him, yet ſhall he continue alwayes rightuous, yea euen to our confuſion. Are we then deſirous to be iuſtified before God? There is but one onely meane to doe it, which is to come and confeſſe, that there is nothing but horrible confuſion in vs, and that we haue not ſo much as one drop of goodneſſe. And therefore let vs deſire God to receiue vs to his mercie, and to make vs rightuous for our Lord Ieſus Chriſtes ſake. That is to ſay, to waſh away all our filthyneſſe with the bloude of his Sonne, and to impute his rightuouſneſſe vnto vs: as, of a truth, when wee be clothed with his garmentes, wee ſhall be acceptable to our good God, bycauſe we ſhall haue a perfect and more than angelicall rightuouſneſſe in vs.

Now let vs fall down in the preſence of our good God with acknowledgement of oure ſaultes, praying him too reach vs his hande, that wee may not continue in trouble and ſhame: and that although we haue to walke through many temptations, yet wee may not bee deſtitute of hys [Page] ayde and ſuccor: but that by his comforting and ſtrengthening of vs, wee maye ſo get the victorie in all incounters, as we may haue cauſe to yeld him thankes: and that according to his working in vs, wee may be ſtabliſhed for the time too come, euen till wee haue obteyned the full victorie, and are come to the glorie of Heauen, where we ſhall triumphe with our Lord Ieſus Chriſt. That it may pleaſe him to graunt this grace, &c.

The .lix. Sermon which is the third vpon the fiftenth Chapter.

17 I vvill tell thee, heare me: I haue ſeene, and I vvill declare vnto thee.

18 VVhat vviſe men haue told, as they receiued it from their fathers, and haue not concealed it.

19 To vvhom alone the land vvas giuen, and the ſtranger paſſed not through them.

20 The vvicked is alvvayes as it vvere in a trauell of childe, and the number of yeres is hid from the outrageous.

21 The noiſe of feare is in his eares: vvhen he is in peace, behold the deſtroyer ſhal come vpon him.

22 He beleeueth not to get out of darkneſſe: he ſhall ſee the ſvvorde.

YEſterday we ſawe in what plight man is when hee is out of Gods fauour: that is to wit, that ther is 20 nothing but confuſion and filthineſſe in him: ſo farre is hee off from beeing able too haue anye rightuouſneſſe that maye ſtande before God. Nowe in the meane while we haue to conſider Gods great goodneſſe towardes vs in clothing vs with a rightuouſneſſe that ſurmounteth the ryghtuouſneſſe of Aungels. VVee bee as wretched and miſerable ſinners as can be, and yet notwithſtanding God maketh vs ryghtuouſe 30 after a more excellent and precious maner than the very Angels are as in reſpect of their nature onely (for otherwiſe, they be partakers of the glory of Ieſus Chriſt,) bycauſe he is the common head of all. For Chriſtes rightuouſneſſe is giuen vnto vs, which farre excelleth the rightuouſneſſe of the Angels. And heerein wee haue cauſe to magnifie the goodneſſe of our God. But in the meane ſeaſon let vs come to the matter that Eliphas purſueth heere. He treateth of a thing that it is true in it ſelfe, if it were rightly applyed: that is to witte, that the wicked neuer 40 haue any rest, but are in ſuche vnquietheſſe, as they neede none other hangman to torment them than themſelues. But heerevpon he concludeth amiſſe, that Iob is a wicked man. For although hee were aſtoniſhed at his greefes, yet notwithſtanding (as hath bene ſayde already) hee ceaſſed not to truſt ſtill in God. The doctrine therefore (as I ſaid) is good and holy: but the ſame muſt bee applyed accordingly. And for this cauſe I tolde you that in reading the holy ſcripture, wee muſt alwayes pray God to giue vs the skill and diſcretion to perceiue to what end he tendeth,50 and what his drift is, that wee may fare the better by that which ſhall bee ſhewed vs: for wee ſhall goe continually backward if God driue vs not forward. But to the ende we may take the more profit by that which is conteyned here: let vs followe the proceſſe of Eliphaſsis wordes, Heere mee (ſaith he) and I will rell thee what I haue ſeene. Hee ſpeaketh of his owne experience: and afterward hee addeth, that the ſame doctrine was receiued and hilde after the ſame manner among the wiſe men too whome God hath giuen the grace not only to be able to rule well thē ſelues,60 but alſo to haue the gouernment of Realmes and countries: and he addeth, that they hild them peaceably with out any paſſing of ſtranger through them: that is to ſay, without any mans vſurping of that whiche God had put into their handes. Verely whenſoeuer God indueth men with excellent gifts, we muſt not diſpiſe the ſame, but conſider that the ſprite of God dwelleth in them, and that if we be ſo skornefull as to refuſe that which they tell vs, the iniurie thereof redoundeth not to a mortall wight, but too the liuing God. For thereafter as God vttereth his gracious giftes, ſo will he haue vs alſo to receiue them to oure common profite. Eliphas therefore hath ſome good colour and pretence to alledge the authoritie of ſuch as had ruled Realmes and countries: but yet is not that inough, except we knowe that it is God which ſpeaketh. And for performance thereof, ought we to truſt to the authoritie of men? True it is that God commaundeth vs too bee teachable, and not to bee ſtubborneharted and harde to yeeld obedience, when we knowe that the thing which is told vs is true. And ſo ye ſee howe the authoritie of men ought to bee receiued. But if they fall to turning of the truth vpſide downe, and to conuerting of it into falſhood, there is no reaſon why men ſhould bee wended vnto thē. Therefore we muſt beare this point wel in remembrance. For wee ſee there are two vngracious extremities. The one is when men reiect all knowledge and wiſdome. For if there be any men among vs, whome God hath aduanced aboue others, and vnto whome he hath dealt greater abundance of his holie ſpirite: it is certaine (as I ſayde afore) that in deſpiſing them, wrong is offered vnto God: Neuerthleſſe, wee ſee many ſtubborne folke, which will not by any meanes ſubmit themſelues to the counſell or aduiſe of any man. There is alſo another extremitie, which is, that being poſſeſſed with a forecōceiued opinion that a man is skilful, of great wit, and wel experienced, we be ſo ſotted therewith, as wee looke no whit further. But wee muſt not ſuffer our ſelues to be led ſo: for God doth alwayes reſerue his owne right to himſelfe. And what is that? Verely that we ſhould be ſubiect to him alone, ſpecially in cacos of ſaluation▪ True it is that there are ordinances and ciuill pollicies of men, whereto wee muſt be obedient, but yet is all that referred vnto him, and dependeth vpon him. In the meane ſeaſon ye ſee here a reſolute poynt, which is that God will haue vs to be taught at his hande. For when we yeld ſuch authoritie vnto mē, [Page] what do we elſe but rob God of his authoritie and preheminence? This extremitie therefore is to be condemned as well as the other. The meane betwixt theſe two vices is, that when wee ſee that God hath beſtowed of his gracious giftes vpon any man, we muſt haue him in eſtimation, take counſell willingly at his hand, and vnderſtand that in deſpiſing him we doe wrong vnto God, bycauſe it is his will that we ſhould honor ſuch. Is it ſo? Yet notwithſtanding let vs not ceaſſe to diſcerne, leaſt we be beguiled vnder the ſhadowe of ſome opinion that we ſhall 10 haue conceiued of ſome mortall man, and therby be turned out of the right waye, and God alſo diſfeated of his preheminence by the ſame. Thus muche concerning this poynt. Now Eliphas addeth, that theſe men haue not concealed the thinges that they had learned of their forefathers. VVherein he ſheweth, that they had behaued themſelues faithfully. For whenſoeuer God giueth vs the grace to be well taught: he doth it not for ourſelues only, but to the intent that others alſo ſhould be drawn to the ſame knowledge, and that we ſhould all of vs bee partakers togither 20 of the thing that hath bin giuen vs. And heere ye ſee that Gods inſtructing of vs firſt, is to the end that when we ſee our neighbors ignorant, we ſhould indeuer to leade them with vs into the ſame way wherevnto wee our ſelues are entred already. Hee that knoweth Gods truth, muſt not keepe it cloſe to himſelfe, as though it were but for him alone. VVhat then? He is bound to his neighbours. And therefore if he ſee them go aſtray, let him reach them his hande, let him call them to hym, and let him ſhewe them what hee knoweth. For wee neede not bee afrayde that 30 it ſhall bee any preiudice or hinderance to vs, thoughe all men bee made patakers of that which God hath gyuen firſt of all vnto vs. If a man haue but ſmal ſtore of worldly goodes: ſurely if he deale them forth vnto others, he ſhall ſoone ſee the ende of them. But when God hath inlightned vs with his worde, and alſo giuen vs his ſpirite: the more wee laboure too giue vnto others, the more ſhall wee bee inriched our ſelues. Thus yee ſee a ſentence which wee ought to marke well when Eliphas ſayth, that thoſe to whome God had giuen ſingular giftes aboue others,40 had not concealed the thing that they had learned of their aunceters. And heere alſo yee ſee the marke that God gaue vnto his ſeruaunt Abraham, to ſhewe that hee would vſe well and faithfully the couenant which he had receyued. Abraham (ſayth hee) will indeuer to teache his houſholde and thoſe that are to come after him: hee will ſhewe them the ordinaunces and Statutes of the Lorde. Then lette vs marke well, that when God openeth oure eyes, and is ſo gracious to vs as to teach vs his truth: it is not too the end that euery man ſhoulde keepe it to himſelfe,50 and other men haue no parte nor portion of it: but we muſt (as much as in vs lyeth) draw all the world to it. Nowe then ſeeing we be bound to all men in general, yea euen vnto thoſe of whome God hathe not giuen vs the charge: what ought a houſholder to do towards his ſeruauntes and children? VVhat ought a miniſter of Gods worde to doe, who is ſpecially appoynted to that office? VVhat ought a magiſtrate to do, ſeing the ſword is giuen vnto him, and he ſitteth in Gods ſeat? Then let vs marke well, that although we haue nothet wife, children nor ſeruantes:60 yet notwithſtanding if God haue beſtowed any gifte v̄pon vs, we be bound to diſtribute it abroade, and to make it common to all men to their edification. Marke this for one poynt. Much more reaſon is it, that if a man haue a houſholde, he ought to be ſo much the watchfuller and carefuller to inſtructe and teache thoſe whome God hath committed to him, and of whome he ſhall render an account. Such as are ordeyned to be Shepherds to feede Gods people, muſte imploye all their ſtrength and power therevpon, nother muſte they openly or particularly conceale that which they haue receyued: according wherevnto Sainte Paule ſheweth that hee is cleare from blud: that is to ſay, he is not faultie before God, for hee had taught them Gods truthe faythfullye without ceaſſing, as well at home in theyr houſes as openly abroade. Alſo let the Magiſtrate for his parte looke too himſelfe, and let him not through negligence quenche the lyghte that God hath put into him. But to the vttermoſte of his power let him indeuer that iuſtice maye reigne and haue hir full courſe, that God maye be honoured and his truth receyued, and that leaſings and all thinges that are contrarie to true Religion may be done away. Lo what wee haue to remember in this ſtreyne. Nowe whereas Eliphas ſayth, that God had giuen them the land and no ſtranger had paſſed through it: it is to expreſſe that they had receyued an excellent prerogatiue from aboue. For it is certaine, that if a man be able to mainteine the gouernement that is put into his hande, it is a token that God fauoreth him, and it becommeth him to acknowledge that benefite: For there is no pollicie of manable to do that throughly. Alſo wheras Eliphas ſayth, that thoſe of whom he ſpeaketh, had reigned peaſably, and that God had bliſſed them in ſuch wiſe as they were not troubled, but had ſo guided their ſubiectes as their dominion conteined in quietneſſe: thereby we be done to vnderſtand, that when God maynteineth ſtates, and a countrie is in peace, wee muſt not father it vpon mortall men, but acknowledge it to be the ſpeciall benefite of God. And our acknowledging of it muſt not be honoring the men by whome God ſerued his turne in doing it, but alſo in yeelding God his due prayſe. Nowe let vs come to the chiefe article that we haue touched. Eliphas ſaith that the wicked man is alway as it were trauelling with childe, that he neuer hath any rest, that hee is in continuall tormente, that hee looketh euer at the ſworde, and that he knoweth not the number of his dayes. And our Lorde vſeth the ſame threat againſt the tranſgreſſers of his lawe: namely that he will ſende them ſuch a fearefulneſſe, that their life ſhall hang afore them by a thread, that their eyes ſhall bee ſunken in their heade, and that they ſhall bee in ſuch anguiſhe of mynde, that in the morning they ſhall ſay, who will warrant mee my life vntill night? and when night is come, howe maye I indure till tomorrowe? Lo howe God puniſheth ſuch as walke not purely according to his law. And in good faith what pureneſſe is there in our life? If we deſire to be at reſt, and not to be toſſed with any cares, it behoueth vs to knowe that we be in Gods protection, and we muſt be fully reſolued of it: and then it is certayne that wee may paſſe through fire and water: that is to ſay, hap what hap will, wee ſhall bee ſure of a good and ſtedfaſt leaningſtocke. But if wee knowe not that God watcheth ouer vs, or at leaſtwiſe if wee thinke hee is againſt vs: wee muſt needes be afrayde [Page] and not knowe where to become. Therefore it is not without cauſe that God vſeth the ſaid manace againſte the tranſgreſſers of his law. And ſo is Eliphaſsis ſaying very true, that the wicked is alwayes fearefull according alſo as the Prophet Eſay likeneth the thoughts of wicked folkes too waues that beate one againſte another. VVhen any tempeſt is, yee ſee the water ſtirreth, and the waues come ruſhing one againſte another, and breake aſunder. Euen ſo is it with a man that is not ayded by God. It is not any one paſsion that ſhall carrie him 10 away and torment him, but there ſhall bee many contraries, and hee ſhall bee in ſuch a pecke of troubles with it, that hee ſhall bee vtterly at his wittes ende. And ſo when it is tolde vs that the wicked man is in ſuch vnquietneſſe: Let vs aſſure oure ſelues that it is Gods rightfull vengeance vpon all thoſe that haue not ſought to bee at peace with him. And howe maye wee haue peace with God? By walking in a good and pure conſcience: and ſpecially by knowing that wee haue none other foundation too ſtande vppon, ſaue onely his mercy, in that wee bee in 20 his fauoure for our Lorde Ieſus Chriſtes ſake: and that there with wee call vpon him, aſſuring oure ſelues to bee happie both in life and death, bycauſe it pleaſeth him to be preſent with vs, and to receyue vs and gather vs vp to himſelfe. Marke (I ſay) howe the way for men too haue peace with God, is to aſſure them ſelues that their ſinnes are forgiuen, and to praye vnto him: and therewithall to walke in his obedience, ſo as they indeuer to haue a good and pure conſcience towards their neighbours. And this peace is ioyned with a ioye, which Sainte Paule termeth 30 the ioy of the holy Ghoſt, which is when we bee ſtrengthened by fayth. Saint Paule ſayth that this ioy is ghoſtly, and he vſeth that terme purpoſely, bycauſe the wicked do ſometimes reioyce: that is to ſay, they friske and laugh and are merrie when all things goe well with them, and they forget themſelues after ſuch a ſort, as they feele not their owne miſerie, but become dull. Yea but this peace where with God filleth them, ſhall bee nothing at all to their profite. And what manner of peace is it? It is not for that they drawe neere vnto God: but rather they turne 40 their tayle vpon him. But the true peace which is happie and bliſſed of God, is when wee haue an eye vntoo him, and come to him, and thervpon are in quiet, aſſuring our ſelues that hee receyueth, reckeneth and auoweth vs to bee his ſo as he will not giue vs vp, but guide vs always both in life and death. Thus ye ſee what wee haue to remember in this ſentence. Howbeit it is true that eueramong, the faythfull are in ſuche troubles, as a man can hardly diſcerne betweene them and the diſpiſers of God: but yet in the end God ſetteth them at reſt. For by 50 handling them after that manner, hee maketh them too knowe their owne weakeneſſe, that they maye humble themſelues, and learne too call vpon him, and put themſelues wholly into his hande, and truſt altogither to hys goodneſſe. Moreouer, ſomtimes he pricketh and ſpurreth vs, too come too him the more earneſtly, and too beſeech him to reach vs his hande, and to ſhew that he hath a care of vs, and that whenſoeuer we bee toſſed after that ſorte, we neede no more but to vnlode our cares into his lappe, and to reſt our ſelues there in all caces, and there to take 60 all our contentation and comforte. Yee ſee then that the faythfull may well be ſtricken with feare and troubling: but yet will God make them to feele what that peace is which hee is wont to giue to thoſe that are his. And although the ſame appeere not at the firſt brunt: yet in the end they ſhall alwayes bee comforted: according as it is ſayd in the Pſalme, Lorde thou haſt comforted mee after the ſorrowes of my mynde. For God may well holde vs ſhort ſometimes: but he will ſet vs at libertie in the end. And heere ye ſee howe that which Eliphas addeth ought to be expounded namely that the extorcioneres, euer the perſon that is full of violence ſhall not knowe the number of his yeeres. The faithfull are at that poynt as well as they. Furthermore, we heare what requeſt Dauid maketh. Shewe me at leaſtwiſe (ſayth hee) what my time is, that I maye take my afflictions in good woorth, when I perceyue that they ſhall not laſt for euer. VVe haue ſeene the lyke requeſt made by Iob himſelfe, ſaying that hee knewe not what the length of his time was, nor how long God was mynded to hold him heere. VVhy then doth Eliphas referre it ſpecially to bee deſpiſers of God, and to ſuche as are full of pryde and outrage? It is by cauſe they be full of care and thought for their life: and yet in the mean while wote not how to account it. And we for our part knowe that wee haue no certaine terme heere, howbeit that wee ſhall continue heere ſo long as it pleaſeth God to mainteine vs. Seeing wee bee come into the worlde, and it is God that hath ſet vs heere: wee muſt giue him leaue too holde vs heere, or to take vs away at his pleaſure. In the meane ſeaſon wee heere howe he telleth vs by his worde, that hee guideth vs altogether, the haires of our heades are numbered, that wee neede not to bee afrayde of any thing though wee were beſet with neuer ſo many daungers, and that wee ought not to ſurmiſe that thinges are mingled togither in the worlde, or that fortune beareth any ſway. For although wee bee but ſillie wormes of the earth: yet doth God thinke vpon vs, and he hath our life in his hand, and will keepe it well and ſafely. Ought it not to ſuffiſe vs when we know this protection of God? Seeing (I ſay) that we be aſſured that God keepeth a reckening of our yeares and dayes, yea and that he numbereth the verie haires of our heads: do we not perceiue a ſufficient certaintie? And ſo it is not without cauſe that Eliphas ſayth, that the extorcioners knowe not the number of their dayes. And why? for they ſeeke it with as great anguiſh as may be, ſaying: How now? May we liue yet ſtill? Are we ſure of this or that? But when they haue made their long diſputations and great diſcourſes: they always turne backe to a continuall vnquietneſſe, bycauſe they reſt not themſelues vpon Gods prouidence. But we for our part muſt not do ſo, but we muſt pray vnto him, that after we haue put our liue into his hande, we may be quier, whatſoeuer troubles befal vs: knowing that forſomuch as he hath made vs and faſhioned vs, he is able to deliuer vs from all daungers whenſoeuer he liſteth to ſhew himſelfe our deliuerer: and thervpon we muſt conclude, that he will watch ouer vs when we be aſleepe. As much is to bee thought of that which Eliphas addeth: namely, that the outrageous man doth alwayes beliolde the ſworde, that is to ſay, hee doth ſee the infinite daungers that hem him in rounde about, by reaſon where of hee qu [...]keth and is agaſt. This agreeth properly vnto Tyrantes. True it is [Page] that their ſtate may well ſeeme to bee happye. Howbeit they be ſo troubled in their myndes, that they perceyue it to bee better for them to haue bene of ſmall and bace degree, than too bee ſo honored and feared: and yet in the meane while they themſelues are afrayde, not onely of men, but alſo of euerie leafe that ſhaketh vpon a tree. Verely there was a Tiran that confeſſed as much. For when one flattered him and ſayde he was a Prince of ſuch Maieſtie, as it might ſeeme that he was a God in the worlde, and that euerie man might deſire to be in his ſtate: If thou 10 (ſayth hee) wart in the like cace that I am, and kneweſt as much as I, thou wouldeſt not wiſhe to chaunge thy ſtate for myne. Herevpon, he cauſed a goodly banquet to bee made ready, and ſetting this his familiar friend in his own place, cauſed a naked ſworde to bee hanged ouer his head with the poynt downeward. VVhen he ſawe the daunger that he was in, he could nother eate nor drinke: and as for all the braueries that he had eſteemed ſo highly afore, he made no more account of them. And this is it that Eliphat meeneth: namely that Tyrants and cruell folke ſhal 20 alwayes liue in feare, notwithſtanding that they ſeeme to bee well at eaſe, and haue great power and gardes. And why? For they haue the ſworde continually before their eyes. Some man will demaund, whither the faithfull ſhall not feele the daungers that threaten them. Yes certainly: yea and it is good for vs to feele them. For if we wiſt we were warranted, wee would not care to runne ynder the wings of our God, but we would play the colts that were broken looce. God therfore is faine to warne vs and put vs in mynd that we be beſieged with a thouſand deathes,30 and that wee bee not able to ſtep forth one pace without tumbling into our graue. VVhen wee conſider this, and there withall ſee plagues, warres, famine, ſuch ſtore of miſeries, ſuche ſtore of diſeaſes, and ſo many other inconueniences both by beaſtes and by other thinges, ſo that looke howe many creatures we ſee in heauen and earth, wee ſee as many deathes or at leaſtwiſe as many thinges againſt vs: then we bethinke vs, Alas wee bee very wretched creatures if God pitie vs not. Moreouer we be prouoked to runne vnto him, and to ſaye: Lorde thou ſeeſt 40 that if thou ſheeld me not with thy hand, I haue not one minute of an houre to liue, and therefore good Lorde voutſafe to preſerue me. See howe the faythfull beholde the ſword: howbeit in beholding it, they behold alſo the grace of God: and when they be made priuie to the dangers wherein they are, they flee to the ſayd ſuretie which is ſhewed vs ſo often in the ſcripture: which is, that if we put our whole truſt in God, hee will not onely be a wall and dubble rampire to vs (as it is ſayde in the Prophet Eſay:) but alſo a wall of braſſe or ſteele: and at a worde, he 50 will be an inuincible fortreſſe to vs▪ Lo howe the faithful hauing behild the ſworde, do neuertheleſſe behold Gods protection, being well aſſured that although death ſeeme to manace them on all ſides, yet ſhall not the ſword come at them: and if it doe come, yet ſhall they not fall headlong, as men ſay. But the wicked ſhall for their ſhare haue this fearefulneſſe, that the beholding of the ſworde ſhall ſinke into their ſtomackes, and make them ſay, beholde, ſuch a daunger or ſuch a miſchaunce will light vpon me: is there no meanes to ſhift it off? On the other ſide they 60 ſhall ſee God purſuing them, with his darts ready to ruſh vpon them, and with his bowe bent▪ that is to witte, with his thunderbolts to ſtrike them downe. No maruell then though they be greatly out of quiet, and in great diſtreſſe. And ſo wee ſee the difference that is betwixt the feeling of daungers by the children of God, and the troubles and feareſulneſſe of the vnbeleeuers. True it is that ſometimes the faythfull ſhall ſee the ſworde, and be afrayde of it: but their feare bringeth them to that which I touched afore: that is too witte, God putteth them in mynde too humble themſelues, and afterwarde draweth them home to himſelfe, and giueth them the reſt whereof they were deſtitute for a tyme to their profite. And thus ye ſee what we haue to remember in this ſentence of Eliphaſsis. And when we once haue the knowledge of theſe things: then wee may well apply the doctrine to oure inſtruction and ſoulehealth. As how? For firſt of all we ſee what the ſtate of man is. Ye ſee here a liuely picture, wherein our Lord ſheweth vs, that while wee bee in this world, we muſt bee put in feare and not alwayes haue reſt, but ſometimes be diſquieted. Verie well, yet for all that, euerie man go [...]th aſtray, euerie man ſhrinkes away from God, and the miſchiefe increſeth and groweth dubble, and therefore it behooueth the terrours too increaſe alſo and to become much more terrible, that they may daunt vs. VVhy ſo? VVee haue made warre againſt God, and it is good reaſon that he ſhould do as much to vs, yea and that al creatures ſhould be armed againſt vs. This done, For as much as we ſee the diſeaſe: wee muſt come to the remedie of it, which is, to acknowledge that our God wil not forſake vs, and that he tarrieth not till we come to ſeeke him, but preuenteth vs of his goodneſſe, and ſheweth vs that if we call vpon him, we may well put our life into his handes, and he will be a good and faythfull keeper of it. VVhen we knowe this once, then ſhall wee ſee, that God doth vs much more good in maynteining vs, and in taking vpon him the charge and office of preſeruing vs, than if he exempted vs from all daungers. Put the cace that men were in this worlde as in an earthly Paradiſe, ſo as nothing might trouble them. They ſhould not bee ſo happie, as when in the middes of many afflictions and troubles they finde that God commeth downe, that is to ſay, abaſeth himſelf ſo low as to thinke vpon them, and to watch for the preuenting of inconueniences, and for the beating backe of all daungers that might befall them, and putteth himſelfe betweene them and their harmes, to the intent they ſhould not be ouermated and troubled out of meaſure▪ Furthermore let vs vnderſtand, that if God doe nowe and then leaue vs and withdrawe himſelfe from vs, and hide himſelfe in ſuch wiſe as we perceiue not his ſuccoure, nor can be aſſured of his protection: we muſt not be diſmayde for all that, but pray him to voutſafe to ſhew vs his countenance that we may ſee it for our more aſſurance, according as we ſee howe Dauid ſpeaketh: Lorde (ſayth he) make thy countenance to ſhine vpon vs, and it will be much better for vs than if we had abundance of all kynde of goods. VVhen Dauid ſawe himſelfe at ſuche an afterdeale, and it ſeemed that God had giuen Sathan and the wicked men brydle, yea and that he was troubled alſo in his mynde ſo as there came no more help to him from aboue: Lorde (ſayth hee) I deſire no more but that thou make thy countenance to ſhine vpon vs: that is to ſay, [Page] that thou giue me but ſome little taſt of thy goodneſſe, to knowe that thou haſt receyued me. Thus yee ſee howe it behoueth vs too deſire God too put away the groſſe and thicke cloudes that hinder vs to perceyue the loue that he beareth towardes vs. Furthermore when wee ſee the wicked in ſuch trouble and vnquietneſſe, let the ſame bee a brydle vnto vs. For we muſt profite our ſelues by Gods vengeances when wee ſee them a farre off vpon the wicked. VVe muſt not tarie till God bende himſelfe againſt vs, and til he rap vs hard vpon the pates. No no▪ but if hee 10 ſpare vs, and in the meane while we ſee he puniſheth thoſe that haue deſpiſed him, and ſhaken off his yoke: Let the ſame ſerue too holde vs in awe and warineſſe, ſo as wee may ſay, Alas, we ſee heere theſe wretched caytifes that haue aduaunced themſelues in pride and preſumptuouſneſſe againſt God: & what paiment haue they? we ſee they need no hangman to torment them, VVhy, who is he that tormenteth them? It is god that perſecuteth thē after that ſort. Then let this wake vs and holde vs back, that we caſt not our ſelues out of our boundes. Beſides this, let vs alſo 20 be ſo much the more giuen too the ſeeking of this peace which is an ineſtimable benefit and treaſure: & let vs hunt after it ſo much the more buſily, calling to remembrance what S. Paul ſaith. The peace of god (ſaith hee) which paſſeth all vnderſtāding of mā, kepe your harts & minds: that is to ſay, when we be once ſure of this protection of God that wee can reſort vntoo him, not doubting but that hee receyueth vs as his owne children: he ſaith that that maner of peace ſurmoūteth all vnderſtāding of man. VVherby he doth vs to witte, that wee comprehende it not, except 30 God giue it vs by his holy ſpirit, as in verie deede he muſt bee faine to worke in vs, to make vs come too that poynt. And by the way we haue to marke, howe that for a concluſion it is ſayd that the noiſe of feare ſhall alwayes ſounde in the eares of the wicked and of the deſpiſers of God, and that when they be in moſt quiet, the extorcioner ſhall fall vpon them. Heere Eliphas ſpeaketh twoo things: The one is that when the wicked are in their proſperitie, ſodain deſtruction ſhal fal vpō them like a ſtorme that they perceyued not, inſomuch as it is ſaid of thē, that 40 when they ſay peace, all is ſure: and when they oueruaunt thēſelues agaynſt God laughing all his threatnings to ſcorne: euen then will it come too paſſe that God ſhall ouerthrow them, when they miſtruſt it leaſt. True it is that the ſcripture muſt needes bee fulfilled, which is, that the wicked ſhall feele the thing that he is afrayde of. But contrariwiſe alſo God will ſende them that which they feared not, to roote them ſuddainly out of the lande. Ye ſee then howe Eliphaſsis meening is, that euen in the middes of peace, pilling and polling ſhall light vpon the 50 deſpiſers of God But the cheefeſt thing is the ſaid ſound of fearefulneſſe whiche ſhall alwayes afright them and holde them as it were vpon the racke. And what kinde of thing is that ſound, whiche God ſendeth them euen when al things are at reſt, when there is no noiſe at al to trouble them. For yet neuertheleſſe muſt this purſue them, inſomuch that they ſhall ſtart and tremble at it, according as we ſee in the example of Caine. Beholde Caine had no reſt, and yet who purſued him? God had appointed no iudge to arreigne him, neither had he any bodie to ſtande agaynſt him. Verely the bloud of Abell cried out for vengeance. But as for men, hee was ſure ynough, hee triumphed, hee built a Citie after the name of his eldeſt ſonne, euery man ſtoode in awe of him, and yet in the meane while he quaked like the leafe of a tree. And wherof came that? Euen of the ſecrete voyce, of the voyce that was not herd with the eare, but yet was the ſame a dreadful noiſe, inſomuch as although the wicked knowe not what it is that God ſheweth them, yet notwithſtanding they ceaſe not to be continually agaſt. Nowe when we heare this, let vs pray God to make vs heere alſo the ſweete and amiable voyce, whereby hee ſendeth vs tidings of his fatherly goodneſſe & loue. Thus ye ſee that the only remedie whereby we may bee deliuered of the ſayde fearefulneſſe and aſtoniſhment where with the wicked are diſmayde, is for vs to beſeeche God to make vs heare the voyce of the Goſpell, where hee telleth vs that he receyueth vs louingly, that he is our father, that hee accepteth vs as rightuous for our Lorde Ieſus Chriſts ſake, and that both in life and in death hee will alwayes holde vs in his hande. VVhen this voice ſoundeth in our eares, ſo as wee vnderſtand it throughly, we ſhall not be diſmaide at theſe deafe and blinde ſcarings, as the vnbeleeuers are: but wee ſhall bee ſurely fenced againſt all the diſmayings that can betide vs. Therefore if we haue our recourſe vnto God, and he by his holy ſpirite giue vs the grace too reſt vpon his promiſes: let vs not doubt but he will ſtabliſh vs more and more in all the good things that hee ſhall haue giuen vs, and ſo ſtrengthen vs by his power, that in all the terrours of this worlde we ſhall euermore ſtand ſtedfaſt, vntill he haue taken vs into his eternall reſt.

Nowe let vs caſt our ſelues downe in the preſence of our good God with acknowledgement of oure faultes, praying him to make vs feele them too our diſlyking of them, and that in the meane time wee may not ceaſſe too truſt, that lyke as hee receyueth wretched ſinners vnto mercie, which is the thing wherein hee vttereth the richneſſe of his gracious goodneſſe: ſo alſo it may pleaſe him to make vs partakers thereof: and that therewithall it may pleaſe him alſo too continue that which hee hathe begonne in vs, vntill he haue brought vs too the full and whole perfection▪ And ſo let vs all ſay, Almightie God oure heauenly father, wee acknowledge and confeſſe according too the truth, that wee bee not woorthie too lyft vppe our eyes too Heauen, too preſent oure ſelues before thee, nor to preſume ſo farre as &c.

The .lx. Sermon, which is the fourth vpon the .xv. Chapter.

23 Hee vvill trotte vppe and dovvne for breade, knovving that the time of darkeneſſe is in hys hand.

24 Anguiſh amazeth him and ouercommeth him, as a king that is prepared to battell.

[Page]25 Bycauſe hee hath lift vp his hande agaynſt God, and ſtrengthned himſelfe agaynſte the Almightie.

26 He vvill leape vpon his necke, and cruſh the ſtrongeſt part of his ſhield.

27 He hath couered his face vvith fat, and fatted his bovvels.

28 He hath inhabited the deſert Cities, and the ruinous houſes that vvere falne dovvne.

29 He ſhall not aduaunce himſelfe, his riches ſhall not continue, neither ſhall there bee any remainder of them.

YEſterday I ſhewed you to howe many 10 miſeries and daungers our life is ſubiect, inſomuch that wee muſt alwayes needes tremble for feare, if we ſeke not our reſt in God, knowing that he hath care of vs and will mainteine vs. If this were not, we ſhould neuer be in quiet. Moreouer whē we vouchſafe not too heare the voyce of peace whiche God prepareth and ſendeth vs, we muſt be ſcared by men. And it is a iuſt puniſhment for the vnthankfulneſſe of all ſuch as receyue not ſo great a benefite, for it is impoſsible that 20 God ſhould beare it. Beholde how God ſheweth vs, that firſt hee is willing too forgiue vs our ſinnes, and that although we deſerue to bee ouerwhelmed at his hand: yet he deſireth nothing but to be at one with vs by his mercie He addeth that he taketh vs intoo his protection, and will be the keeper of our life. Are wee not worthie to bee deliuered vnto Satan, if we refuſe this honour and priuiledge? and not onely to be vexed by men, but alſo too quake and be afrayd though no man purſue vs. Then let vs learne to reſt our ſelues vpon God and to ſticke to the 30 promiſes that he hath giuen vs, to the end we may walke ſafely and quietly heere beneath in the middes of daungers. And nowe Eliphas addeth, that the wicked man ſhall trot vp and downe for bread, knowing that the day of darkeneſſe is in his hande. Some lay forth this ſentence as if he ſayde, that God will impoueriſh the wicked howe great riches ſo euer they haue, ſo as they muſt bee faine to beg. True it is that that curſſe is conteyned in the law, and we heare alſo howe it is ſayde in the Pſalme, that the rightuous is neuer forſaken, nor his ſeede begge their breade,40 but God nurriſheth thoſe that are his, in the tyme of dearth. If God prouide in ſuch wiſe for his faythfull ones as too ſuccour them at their neede: wee muſt not thinke it ſtraunge that on the contrarie part hee plucketh his benefites out of the wicked mens handes, bycauſe they be ſotted on them, and make Idols of them, certenly we ſee that the riche folke of this worlde become hungerſtaruen, notwithſtanding that they deſpiſe bothe God and men, and beare themſelues in hande that all is for them. And this cauſeth God nowe and then to ſpoyle them and 50 ſtrip them in ſuch wiſe, as they are ſeene to go a begging, notwithſtanding that they had ſuch abundance erewhile, as they were readie too burſt. But in this place Eliphas ment to ſay more. For he not onely ſpeaketh of the need wherevnto they bee brought which deſpiſe God: but he meeneth alſo that euen in the middes of their riches they ſhall ſtill be full of care, and no whitte better than poore folke, but ſhall thinke with themſelues: Go to, it may be that I ſhall want, as wee ſee by experience. For although God giue the vnbeleeuers all that euer they can wiſhe, ſo 60 as they haue their Garners and Cellers full, and money wherewith to buy both corne and wine, yea and although they haue prouiſion made for them: yet are they afrayde that the earth ſhoulde faile them. True it is, that ſometime when all other men are like too ſterue for hunger, it ſeemeth to themſelues that they haue great ſtore: according as we ſee how our Lorde Ieſus Chriſt ſheweth in the example of the rich man, which ſayth, Go to my heart, be merrie, take thine eaſe, thou mayſt ſport thee at thy pleaſure, for I haue ſtore of goodes layde vp for thee heere. The riche men therefore may well truſt in their goodes, and yet for al that they may be ſtil in doubt and not ceaſſe to thinke, I may hap to fall into ſuch an inconuenience, and ſuch a thing may light vpō me. To be ſhort, (as I haue touched alreadie) they be vnſatiable gulfes: for although they had all the whole worlde, yet woulde it not ſuffice them. Thus yee perceyue what Eliphas ment in ſaying that the wicked ſhould runne vp and downe for bread, as wee ſee it. Looke vpon a verie rich man: if there happen him any little loſſe, hee will make a fisking, and hee will not reſt: till he haue compaſſed that which he hath taken in hand, he muſt pine and martir himſelfe out of meaſure. And if he bring his matters too paſſe, hee muſt rayſe yet a new ſtock of money to get more withall, and he dares not eate one bitte without carke and care: or at leaſt wiſe, if he eate but halfe his fill himſelf, he repineth at thoſe that will eate. And why? He is neuer well at eaſe, till he haue pinched as much as will ſerue too compaſſe the thing that he goeth about. Is it not a trotting vp and down for bread, when a man that hath wherewith too finde halfe a ſhyre, thinkes himſelfe to haue nothing bycauſe hee is not able to ſtaunch his owne deſire? But God puniſheth him after that manner by a contrarie vengeance. Therefore when we ſee this, we ought to vnderſtand right well, (if we bee not worſe than blinde) that God executeth a notable vengeance vpon ſuch men, and a vengeance worthie to be remembred. For can a man haue pleaſure in neuer beeing at reſt? If a man ſhoulde grudge vs of our meate and drinke, it woulde ſeeme vnto vs that hee went about too ſtarue vs, and wee woulde blame them of crueltie whiche ſhould do ſo. And if a man be not his owne friend to doo good to himſelfe, but thinkes hee hath not halfe ynough, although he haue a hundred times more than he hath need of, is it not apparant that God hath blinded him? And yet notwithſtanding this vice hath reigned in all tymes. Therefore it is not without cauſe that Eliphas doth heere ſet vs downe a iudgement of God in ſaying, that the wicked ſhall trot vp and downe after bread. And hee addeth they knowe that the day of darkneſſe is in their handes. Some expounde this to be ment that the day of darkneſſe is at hande, or elſe that trouble is at their elbow: that is to ſay, that God will pay them ſuche wages as they haue deſerued. For whereof commeth it that they be ſo fo [...] [Page] gred in the middes of their abundance which God hath giuen them, and that when hee hath fraughted them with his benefites, yet notwithſtanding they dare neither eate nor drinke? VVhereof commeth this? They be puniſhed for their crueltie, reuenouſneſſe and deceytes that they haue vſed towards their neighbours. Yee neede not ſeeke farre for the cauſe wherefore they be puniſhed after that maner. For looke howe they haue troubled poore folkes, and raked other mennes goodes too them, and raught too themſelues whatſoeuer they coulde finger: ſo muſt 10 God be fayne too recompence them agayne. Thus yee ſee the darkeneſſe that is in their handes: That is too ſay, all the miſeries that they indure, proceede of theyr executing of tirannie againſt poore folkes, for that they ſpared them not. But the plaine meening of theſe wordes, namely (that they knowe that the day of darkeneſſe is in their handes,) is that whatſoeuer they do, or what paynes ſo euer they take, although they be rich and mightie, yet can they not winde themſelues out of the affliction that God ſendeth vpon them. It is certaine that all that euer 20 the couetous ſort do, is too prouide that they may neuer want. But were they well aduiſed, they woulde bee contented with that which they haue: but they cannot away with that. And why? For (as I haue ſayd alreadie) God ſo blindeth them, & they become ſo dul, as they cannot perceyue that the goodes which they haue, ought to ſuffize them. Heerevpon they practize all that euer they may, they trie all meanes too bring their matters about, and when one way will not ſerue, they ſeeke another way to the wood. The couetous ſort therfore haue not their handes 30 idle, but take vpon them to remoue the whole world, rather than to be diſappoynted of their purpoſes. Dayly they be making of newe ſhiftes (as they terme them) and yet in the meane while they ſee that darkeneſſe is in their handes: that is too ſay, when they haue done what they can to prouide for themſelues, when they haue vſed all meanes poſsible, yet can they not ſhift their handes from beeing in continuall miſerie: for God hath bereft them of that benefyte, according as it is ſayde in the Pſalme, that God will giue reſt too his welbeloued, (whereas in 40 the meane while the wretched vnbeleeuers, ſhall ryze early and go late to bed and not dare eate their bread but with ſorrow, and yet notwithſtanding ſhall further themſelues no whit thereby,) ſo as they may eaſily perceyue that God hath bliſſed them, and increaſed the workes of their handes. VVee ſee then contrarywiſe, that whiche is ſet downe heere: namely that the wicked ſhall haue much adoo to further their labours. And why? For their hands are agaynſt God: that is too ſay, all their labour is miſlyked, and ſpite of their teeth they muſt be fayne to knowe,50 that affliction is laid vpon them therein, and that they can not rid their handes of it. Then haue we here a very notable ſentence: that is to wit, that the abundance of goods is not able to ſuffice vs, and that we cannot make our account to bee at our eaſe, bycauſe we haue ſtore of corne, wine, and money. And why? For the matter is not too bee founde there: but the perfection of all happyneſſe, is Gods giuing of reſt too his faythfull ones. Then let vs lear [...] not too giue oure ſelues too this outrageous couetouſneſſe, wherewith wee ſee the moſte part of the 60 world caught and caried away. But after we haue betaken our ſelues vntoo God, let vs pray him too make vs feele that he is our foſterfather, and let vs receiue whatſoeuer he giueth vs, crauing our ordinarie food at his hand without attempting of vnlawfull meanes, and abſteyning from robberie, violence, deceyte▪ and ſuch other like things, and deſiring to be nouriſhed as it ſhall pleaſe him too ſhewe vs fauour. Thus ye ſee what wee haue too marke in the firſt place. And furthermore let vs pray him, ſo to bliſſe the labour of our handes, as wee may perceyue that the things are not incloſed therein: but rather to make his countenance ſhine vpon vs, that is to ſay, to make vs find his fauour and goodneſſe by giuing vs good ſucceſſe. For when men that labour doo get their liuing honeſtly, they haue wherof to thank God: & therby they perceiue that God hath inlightened them, and that his fauour is as a creſſet to guide them. Therefore we haue cauſe too pray to God for it. Furthermore if wee nowe and then recoyle backe in ſteade of going forwarde, let vs learne this counſell of God too reſort vnto him, and pray him that he ſuffer vs not to be of the companie of thoſe that ſee ſo much darkneſſe in their handes, but rather that when he hath giuen vs any meane, he will make it to proſper in ſuch wiſe, as we may knowe that hee is neere at hande to vs. Thus you ſee in effect what we haue to remember in this ſentence: now Eliphas addeth, that for aſmuch as he lifted vp his hand agaynst God, and ſtrengthned himſelfe againſt the Almightie, God will take him by the necke and catche holde of the ſtrongeſt and thickeſt of his armour. Here the reaſon is rendred why our Lord ſendeth fearefulneſſe vpon the wicked, and why he tormenteth them, and alſo diſappoynteth them of all their attemptes, and turneth all things cleane contrarie to their intent: namely bycauſe they lifted vp themſelues againſt him. True it is that a mortall man will bee aſhamed to thinke of making warre agaynſt God: and the wicked themſelues are ſo farre off from beeing acknowne that they be minded to lift vp themſelues againſt the almightie that they abhorre the verie worde: but yet for all that they ceaſe not to do it. For proofe hereof we need not to ſend a trumpetter to God to defie him, when we mynd to make warre againſt him: for if we trouble our neighbour wrongfully, if we vſe deceyt and extortion: behold▪ God ſetteth himſelf againſt vs. If we thought we made warre againſt him, and not againſt mortall creatures, would we be ſo mad as to ouerſhoote our ſelues in ſuch ſort as we do? If wee conſidered with our ſelues, that God ſheweth him ſelfe to be an enemie of the outrageous, woulde we then lift vp our ſelues after this faſhion againſt him? And when we fall to outrage, I pray you is it not a full incountering againſt God? VVe take it not to be ſo: but yet is it ſo neuertheleſſe. VVhat ſhould there neede any Sophiſtrie in this behalfe? As I ſayd afore, when we ſpeake of making warre againſt God, it is not ment that we chalendge him by an herault with a trumpet: but if we be ſo proude as to preſume vpon our own ſtrength and power, to take more vpon vs than God giueth vs leaue too doo: it is certayne that we come to ruſh agaynſt God. As much do we when we diſquiet poore folk, and go about to ſet our feet vpon the throte of them. Therfore when we fall to aduauncing of our ſelues in this wiſe aboue our boundes: it is all one as if wee defied God too his face. And ſo this ſentence is woorthie of rememberance, where Fliphas ſayeth that [Page] God will leape in the necks of thoſe that aduance themſelues after that ſort agaynſt him. Hee ſayeth expreſſely that they lifted vp their handes agaynſt God. Verely this ſimilitude is taken of thoſe that fight in battell, neuertheleſſe the meening of it extendeth yet further. For Eliphaſsis meening is, that when men take that vpon them which is not lawfull for them, by vſing any outrage or iniurie: God will take part with their neighbours agaynſt them. True it is that when they cannot compaſſe their matters by that meanes, they go too it with ſome deceyt 10 and priuie packing: and then although the world perceiue not, yet doth not God ceaſſe to be their enimie, for nouriſhing of their wicked affections ſecretly within them. Howbeeit they ſhall bee ſo much the more vnexcuſable when their iniquitie ſheweth it ſelfe abrode. He therefore that polleth a man of his goodes, ſhall be hild for a murtherer before God, yea euen though the wrong that hee doeth may be excuſed before men. And ſo Eliphas ment to ſhewe here, that men ought not too thinke it ſtraunge though God take ſuch vengeance of the wicked that haue 20 not cloked their wrongfull dooings, but haue made them knowne to the whole worlde. And in good fayth, when they ſhal haue runne in and out after that ſort, when they ſhall haue eaten vp one, and fleeced another, and when they ſhall haue executed many extortions and cruelties, is it not high time that God ſhoulde ſtep afore them then or neuer? For it is not for nought that hee reporteth him ſelfe too bee the defender of the poore that are vexed wrongfully. No, it is apparant: yea and oftentymes we crie out vnto God for vengeance. And wherefore doo poore 30 folk indure ſuch things? It ſeemeth too them that God leaueth them in the briers, and is not willing to doo them any right. But in ſuch temptations it behoueth vs too reſort to that which the holy Scripture ſayth: namely that it is not yet conuenient time. He knoweth why he maketh delay, and it were for nothing elſe but to giue tyme of repentance to thoſe that do euill, too make them the more vnexcuſable, and alſo too ſtirre vp the poore folke that are oppreſſed to call vpon him, and to flee vnto him, and to betake themſelues wholly to his prouidence, aſſuring 40 themſelues that he will ayd and ſuccour them when he ſeeth it meete and expedient for their welfare. Howbeeit when we ſee God worke in deede after he hath taried a long time, ought we not to open our eies to behold his iudgements? ſhould we ſtill be dazeled at them? And afterwarde he addeth, that they had ſtrengthned themſelues agaynſt the Almightie. VVhen he ſayeth that they ſtrengthened themſelues, hee meeneth that they hardened them ſelues. For howe is it poſsible that men ſhoulde gather ſtrength to lift vp themſelues agaynſt God? May it be by 50 going about ſea and land, and by aſſembling all the helpe that is poſsible to be found? No. How thē do they ſtrengthen themſelues? By a falſe imagination, when they haue ſuch an ouerweening of themſelues, as they thinke themſelues able to withſtand God. Not that they are directly of that mynde, but bycauſe they forget that God is able to do them harme. For were it not ſo, they would not be ſo ſtubborne in euill as they be, neither would they bee ſo wilfull when men ſhewe them their faults, and labour too reclayme them. Therfore the pride and ſtubborneſſe that 60 is to be ſeene in men, is a ſure record, that they take themſelues to bee ſtrong and mightie ynough too beate backe the hand of God when it commeth againſt them. Lo how this ſaying that they ſtrengthned themſelues, is too bee vnderſtoode, Not of the very deede doing, for that is impoſsible: but through diueliſh ouerwening, bicauſe they ſhake off all feare, and beare themſelues in hand that they ſhould not indure him any more to be their iudge▪ and to be ſhort, that they ought not to owe God ſo much dutie as to come to account before him: and therwithal they become the bolder too giue themſelues ouer to all naughtineſſe, as though it were lawfull to doo what they liſt. And Eliphas giueth the title of almightie vnto God purpoſely according to the circumſtance of the place. Not that God can at any time be ouercome: but Eliphas intēded here to ſcorne the pridefulneſſe of the wicked in ſtrengthning themſelues after that maner againſt God. And who is he? what meene you? He is the Almightie: yea and what ſhal become of your ſtrength? If ye had to incoūter with creatures, it wouldſtand ye in hand to knowe which of them is ſtrongeſt: But ſith you make warre with God: muſt ye not needes be ouerthrowne ere ye come to hand ſtrokes? There is no ſtrength but of him: yea and whereas yee haue borowed it of him, will ye come to turne it againſt him? Thinke ye that hee will ſuffer the ſtrength whiche he hath giuen you, to diminiſh any whitte of his maieſtie? Muſt it not needes ſerue him to confounde you withall? Yee ſee then for what cauſe Eliphas hath expreſſely ſette downe here the worde Almightie, in reproching men for ſtrengthning thēſelues agaynſt God. But we haue yet one other good and profitable leſſon to gather hereof: which is that if wee will not haue warre with God, we muſt bee well ware that we abſteyne from all euill doing and from all wrong▪ and we muſt liue among our neighbours without working them any anoyance or iniurie. For aſſoone as wee doo but ſtirre one finger too poll other men of their goodes, or to trouble one and too deuour another: beholde God is as it were chalenged by vs to make warre with vs, bycauſe wee haue gone aboute euill towardes them whom hee hath taken vntoo his tuicion. VVee ſee that when earthly Princes haue giuen their protection to any houſe, if a man doo them any wrong, it is not ſimple felonie, but high treaſon, whereof they will bee auenged. And doo wee imagine that God will bee leſſe priuileged than Princes? Hee hathe ſet his badge vpon all poore folke, by taking them into his owne charge and protection. Nowe if any man come too torment them and afflict them, will he ſuffer it? Then (as I ſayde) let vs learne to brydle our ſelues, to the ende that wee vſe no outrage againſt our neighbours. And further more alſo let vs keepe our ſelues from this frenzie that is ſpoken of heere. For we bee not well in our wittes if we take our ſelues too be mightie and ſtrong before God. Therefore let vs aduiſedly walke in modeſtie, and acknowledging the frailtie of our nature, let vs humble our ſelues, and let the ſame ſerue to holde vs within our boundes, and knowing that thing whiche God permitteth vs too knowe, let vs bee contented too walke plainly on oure waye wythout running ouer the feeldes like ſtray cattell: for what elſe is that but too ſtrengthen our ſelues agaynſt God? when wee preſume to doo that which God hath forbidden vs, ſhall wee eſteeme it too bee but a ſingle diſobedience? Is [Page] it not more than a diueliſh furiouſneſſe? So then let vs vncace our ſelues out of all pride and preſumption, and ſimplie followe that which God ſheweth vs. And if wee be tempted nowe and then with the ſayde vaine fancie, let vs marke well this woorde Almightie too brydle vs withall, ſaying? Howe nowe? wretched creature, what wilt thou doo? wherevpon muzeſt thou? For thou ſtrengtheneſt thy ſelfe in thine euill: and beholde God telleth thee that hee will lift vp himſelfe agaynſt thee, and thou muſt be faine too feele him thy foe and mortall enimie.10 Therefore reſtreyne thy ſelfe, except thou intende too feele his mightie hand which is able to deſtroy thee quite and to make cleane riddance of thee. Marke (I ſay) what wee haue too note in this ſentence. And furthermore let vs hearken howe Eliphas addeth, that God will [...]aze the wicked folkes by the neckes, and that if they bee neuer ſo well armed, ſo as they haue both helmet and ſheelde, God will ſeaze vpon them through the thickeſt of their furn ture. VVhereas hee ſayeth that God will ſeaze the wicked by the necke: it is to ſhew that they ſhall 20 bee caught in ſuche wiſe as they cannot by any meanes eſcape. For it is ſayde that a man is hilde by the necke, when hee is ſhet vp in extremitie and diſtreſſe. God therfore ſheweth that hee will deale after the ſame faſhion with wicked folke, and that he will not handle them with ſtrokes of cudgels, nor onely giue them a blow or twaine, but ſeaze vpon their neckes to choke them. And good reaſon it is that it ſhoulde be ſo. For we ſee howe cruell they haue beene to their neighbours, and that they haue hilde their foote vpon their throtes as muche as they coulde,30 God therefore muſt not vſe gentle corrections towardes them: but his aſſayling of them muſt bee with extremitie to their confuzion. And foraſmuch as the wicked do truſt in their armour and artillerie bicauſe they bee well furniſhed: and foraſmuch as they will needes barre God from comming at them: it is ſayd purpoſely, that he will nippe them through the thickeſt of their armour, and that all their reſiſtance and fortifying of themſelues againſt God, ſhall not boote them a whit againſt his force. They ſhall haue both corſ [...]et and ſheeld, and yet for all that, God will 40 compaſſe his intent. VVherby we be warned to walk continually in feare: for we ought to be afraid of Gods puniſhings according as the holy ſcripture ſayeth, that it is a dreadfull thing to fall into the handes of the liuing God. Let vs not ſurmize that wee haue too doo with a mortall man. Aſſoone then as God threatneth, let vs fall flatte down, and not be ſo hardharted as to ſwell agaynſt God. The wrath of a king (ſayeth Salomon) is the meſſenger of death: and what will the wrath of God himſelfe be? when God ſendeth vs woorde of his diſpleaſure, ſee wee not 50 howe death is preſent at our backes? Therefore let vs not misbehaue our ſelues for all the helpe that wee can haue at the handes of men or of all other creatures: let vs not thinke our ſelues too bee euer the neerer our purpoſe when we imagin our cace to be well prouided for. For if wee were to fight agaynſt creatures, it might auayle vs: but foraſmuch as oure warre is with God, can wee ſerue our turnes agaynſt him, with that which hee hath in hys hande, and with that which hee diſpoſeth at his pleaſure? VVhen we ſhall purpoſe to march on the one ſide, he will 60 make vs turne head another way if he thinke good. Yee ſee then howe we haue to conſider, that if wee arme our ſelues agaynſt God, our owne ſword muſt cut our throte. For God will not ſende an armie agaynſt vs, neither needeth he to make any prouiſion wherwith too deſtroy vs: for wee our ſelues ſhall woorke our owne decay. Therefore (as I ſayde) let vs not truſt to our owne fence nor to all the meanes that are heere bylowe, aſſuring our ſelues that all thoſe things ſhall nothing profit vs when he haue to doo with God. Againe, if we ſee the wicked adtraunced, ſo as their neckes ſwell (as the threeſcore and thirteenth Pſalme ſpeaketh of them) inſomuch as it ſeemeth that they ſhoulde burſt with their puffed neckes: let vs neuertheleſſe wayte alwayes paciently till God laye his hande vpon them. For he knoweth well howe too daunt them, ſo as all their ſwelling ſhall vaniſh away intoo the ayre. If wee ſee the wicked to haue ſo great furniture, as (too our ſeeming) they bee ſure and no euill can befall them: let vs not thinke that all that can be any let vntoo God that hee ſhoulde not ouerthrowe them and deſtroy them when their time commeth. Then muſt we not be afrayde when we ſee the wicked floriſh and in their cheefe ruffe, or rather to be ſo well vphild and vnderpropped, as it ſeemeth that they be not to bee delt withall. God, God (I ſay) muſt be fayne to ſtrike the ſtroke. And when hee putteth foorth his hande, they may well ſeeke helpe and ſuccour at the handes of creatures, but yet ſhall they bee caſt downe and vtterly deſtroyed. Lo howe the faythfull haue wherewith too comfort themſelues when they ſee wicked men rage in deſpizing of God, and infected with al rebelliouſnes, or rather otherwiſe hardned, in ſuch ſort as it is impoſsible to make him bow, that they might knowe that in the ende God will performe that which he hath ſayde and ſpoken. For that which hath bene ſpoken by Eliphas, is as a ſentence vttered by the holy Ghoſt, euen for the two conſiderations that I haue ſpoken of, that is to wit, that the faithfull might holde themſelues in all modeſtie and lowlineſſe, & not attempt any thing againſt God: and that when they ſee the wicked haue their full ſcope in the world, and thēſelues borne down with many wrongs, they ſhould caſt vp their ſighes vntoo God, deſyring him to performe that which he hath once ſpoken: according alſo as it is good that they call vpon him, & haue their onely refuge vnto him. And conſequently it is ſayd, that diſtreſſe ſhall light vpon the wicked, and come vpon him as a king prepared to battell, or rather as it were wind about him. For the word that Eliphas vſeth here, ſignifieth a ball, or a bowle, or any round thing. For we knowe, that when it commeth to giuing of battell, ſomtymes men caſt themſelues in a ring according as the cace requyreth: and ſo was done in olde time. Therefore this ſentence may bee expounded, that diſtreſſe ſhall be as a king in a readineſſe [to giue battell:] and that whenſoeuer God ſhall ſende affliction vpon the wicked, it ſhall not bee like an enimie that hath no power nor ſtrength: but lyke a King that hath ſouldiers ynowe to giue his enimie the oüerthrow. Or elſe a man may referre the ſayde Roundneſſe too the wicked, whiche ſhall bee inuironed on all ſydes, that is too ſay, which ſhall haue no way too ſcape. For if God ſeaze vpon him, it ſhall not bee too beſeege him on the one ſyde or on the other, but before and behynde, on the right hande and on the left, and he ſhall bee ſo incloſed [Page] on all ſides▪ as there ſhall bee no ſtartinghole for him. And this is the moſt conuenient interpretation. Then let vs marke well how Eliphaſsis meening is, that when God is minded too puniſh a man, after long tariance and long ſparing of him, his ſhewing of himſelfe too bee angrie is not to be pacified by and by: but he will come about him on all ſides, ſo as hee may neuer ſcape his handes. Thus ye ſee what the effect of this ſentence is. But herevpon we haue yet one good leſſon more to gether. For we bee put in mynde that it is not for vs too dally with God,10 forſomuch as if we bee ouerpreſſed with his hande, wee may well woorke all the wyles wee can, but wee ſhall neuer bee able to ſcape out of the diſtreſſe wherewith it ſhall be his pleaſure too pinch vs, nor from the aduerſitie wherevnto we ſhall be ſubiect, but we muſt bee faine too tarie in it ſpite of our teeth. And why? For God hath a woonderfull furniture. He is not like mortall men, which ſpitte out their choller at their mouth when their handes bee to ſhort, I meane euen Kings and Princes themſelues: who can ſtorme well ynough, but their ſtrength fayleth 20 them at their neede. But it is not ſo with God: he hath alwayes furniture ynough to compaſſe his enimies withall. VVhat remayneth then? Let vs beware that wee make no warre agaynſt him. And for performance thereof, let vs forbeare all iniurie and euill doing. For if wee play the looce Coltes, wee ſhall finde at length that God hath meanes ynow too reyne vs backe by force, if wee liſt not too ſubmit our ſelues vntoo him of our owne good will. But immediately it is ſayde, that forſomuch as he hath fatted his eyes, foraſmuch as his face ſtrouteth with greace, for 30 as much as he hath ſtuffed his bellie, and foraſmuch as hee hath ouer larded his guttes, and inhabited the deſo'ate townes and forſaken houſes: he ſhall come to decay, and not prosper. Verely too the intent this ſentence may bee the better vnderſtoode, wee muſt lay it foorth after this maner. Although the wicked man dwell in deſert Townes, yet crammeth he his bellie and his bodie, bearing himſelfe in hande that hee ſhall make all the worlde newe againe, and that hys dooings are woonderfull: But yet ſhall all go to decay: and althoughe hee make a fayre ſhewe for a tyme, yet 40 ſhall hee not continue, but God ſhall turne all vp ſyde downe. Howbeeit, as yet we comprehende not Eliphaſſis meening, except wee knowe firſt what it is too fill a mannes face with greace fatte. God dooth not heere condemne the fatneſſe that is in mennes bodies: but now and then he vſeth that ſimilitude, when hee intendeth too expreſſe that men are puffed vp with pride when they be in proſperitie, bicauſe it is the thing that maketh vs forget our owne infirmitie, Lo why our Lorde ſayeth, that fatneſſe blindeth vs. And in very deede it is a common 50 prouerb among vs [to ſay that prouander pricketh men] Alſo when the Hebrewes intend to ſpeak of a lowly man, they vſe to ſay he is caſt downe. For our Lord tameth vs in ſuch wiſe by afflictions, as we learne to humble our ſelues before him, and to rid our ſelues quite and cleane of all pride and pertneſſe. So then, like as in all the reſt of the holy Scripture, ſo alſo in this ſentence, when it is ſayde that the wicked are fatted, it is not ment ſimply that they be fatte of their bodies: but that they take ſuch a pryde in their goods & riches, that be they as it were puffed vp 60 agaynſt God, and full of poyſon and preſumptuouſneſſe. And although they bee but leane of bodie: yet are they readie to burſt with another curſed fatneſſe, foraſmuch as they be puffed vp agaynſt God. Yea and we ſee that their fatneſſe (that is to wit, their diueliſh malapertneſſe) maketh their eyes to ſtrout out of their heades, as it is ſayde in the threeſcore and thirteenth Pſalme that their eyes are as good as halfe burſten, by reaſon that they bleare them ſelues in their delightes and pleaſures, and conſider not that they may bee bereft of them all in one minute of an houre. Marke (I ſay) howe fatneſſe blindeth the wicked, and howe they are as good as burſten to their owne ſhame and deſtruction. But nowe let vs come to an other ſentence. Eliphas ſayeth that the wicked ſhall not proſper. And what is the reaſon? It is bicauſe hee is puffed vp with fameſſe. VVill wee then be bliſſed of God, and bee mainteyned in good ſtate and true happineſſe? Let vs kepe vs well from pampering our ſelues with fatneſſe, that is to ſay, let vs keepe vs from being pampered wyth pryde, that wee preſume not too make our ſelues this or that: but let vs walke in all mildeneſſe, knowing that we depende vpon the hande of God, and that when hee hath lyfted vs vp, hee can alſo ſoone caſt vs downe agayne. Therefore let vs bee moued ſo muche the more to ſerue and honour him, and let vs not bee ſo vngracious as too giue him occaſion too ouerthrowe that which hee hath buylded, and too deſtroy it quite bicauſe wee woulde make an other Towre of Babilon, and prefume too lift vppe our ſelues agaynſt him. Euen ſo happeneth it (ſayeth Eliphas) Although the wicked haue inhabited the deſert Cities, that is too ſay, although they haue had ſuche ſcope, as it might ſeeme they woulde make the world new again. For to inhabite deſert Townes, is as much as not to bee contented with the poſſeſsion of things that are in good plyght, but too fyght agaynſt God, that they might bee newe makers of the worlde, and ſetters vp of things that were deſtroyed. The wicked then may well haue all this outwarde ſhew, but there ſhall be no continuance, bicauſe they aduaunce themſelues againſt God. But on the contraripart, when we be vndone and ſtripped ſtarke naked, then will God ſhew vs the fauour to build vp againe the things that are forſaken, condicionally that we go not about it with vaine pryde, nor preſume any thing vpon our ſelues, but deſire him to reach vs his ſtrong hand, and ſo too guide and gouerne vs alwayes by his holy ſpirite, that when hee hath once begon to ſhew his gracious fauour towards vs, hee will continue the ſame and bring it to perfection.

Nowe let vs fall downe in the preſence of our good God with acknowledgement of our faultes, praying him to make vs feele them in ſuch wiſe, as we may learne too miſlike more and more of our ſelues, and that foraſmuch as we be ſo much giuen to pryde and vaine preſumption: it may pleaſe him to open our eies, that when we perceiue our owne feebleneſſe and infirmitie, wee may run wholly vnto him, and in calling vpon him acknowledge that we haue no power too ſtrengthen our ſelues, furtherfoorth than it pleaſeth him too quicken vs that are in death, and as it were to rayſe vs vp againe to life, and moreouer, that hee will mainteyne vs in his fauour, and make vs ſo too feele it both in bodie and ſoule, as we may deſire nothing but to yeeld our ſelues wholly to his ſeruice, and that by [Page] our example wee may allure others too lyke humilitie, ſo as he may bee honoured and glorified both of great and ſmall. That for the dooing hereof it may pleaſe him too rayſe vp true and faythfull, &c.

The .lxj. Sermon, which is the fifth vpon the .xv. Chapter.

30 He ſhall not depart out of darkneſſe, the flame ſhall ſindge his braunches, and he ſhall go avvay vvith the breath of his mouth.

31 He ſhall be deceyued vvith vanitie, and ſhall not ſtand: For vanitie is his chaunge.

32 He ſhall be conſumed before his time, and his braunches ſhall not floriſh.

33 He ſhall be bereft of his ſoureneſſe, as a vine is, and God ſhall caſt him off as an Olife tree dooth his floures.

34 The congregation of the hypocrites ſhall be deſolate, and fire ſhall deuoure the houſe of brybes.

35 For he conceyueth miſcheefe and bringeth forth vanitie, his belly prepareth deceyt.

YEſterday we ſaw howe the deſpyſers of God aduaunced themſelues in ſuche wiſe as it may ſeeme there are none but they, and that God gyueth them great 20 aduauntage, fauouring them in ſuche wiſe as they not only mainteyne themſelues in their ſtate, but do as it were make a new worlde: and yet notwithſtanding that their ende cannot bee but curſed and ſhamefull. And this is it that Eliphas addeth a newe, ſaying, that the wicked ſhall not depart out of darkeneſſe. And herein he diſcerneth the children of God and the afflictions that they indure, from thoſe whome God hath vtterly reiected. For it may come to paſſe that we ſhall bee in darkneſſe as wee ſee the holy Prophets complaine 30 that God hath withdrawne his light from them, ſo as they grope about, and knowe not which way too turne them: neuertheleſſe God giueth them an end of it after they haue languiſhed for a time, and reacheth them his hand and draweth them out of it. But it is ſayde of the wicked, that they ſhall neuer be ſet out of darkneſſe, but ſhall abide ouerthrowne in it without ende. And hereby (as I ſayd) they be diſcerned from thoſe whom God afflicteth but for a tyme, and whom hee meeneth too ſuccour. It is ſayde that God will deuoure their braunches: that 40 is too ſay, howe greatly ſoeuer they bee aduaunced God will cōſume them. For in this place I take not their braunches for their children and ofſpring, but for their whole ſtate. And ſurely vnder that terme is comprehended all that euer ſpringeth out of a tree: to do vs to vnderſtande that when God ſhall haue puniſhed the wicked, they may well conceyue many hopes, and beare themſelues in hand that they ſhall ſpring againe, but theyr hope is a ſlope ſayeth Eliphas VVhy ſo? Fire ſhall conſume all: that is to ſay, Gods wrath ſhall be as a fire to burne them vp,50 and when they are likely to releeue againe, it ſhall not be ſo: Finally he addeth, that the wicked ſhall go away with the breath of his mouth. True it is that this may wel be verified of God. For the ſcripture ſayeth oftentymes that God will conſume the wicked with the onely breath of hys mouth, to ſhewe what power hee hath to puniſh the wicked and his enemies. God then needeth not to arme him ſelf, neither needeth he to make any preparation too puniſh thoſe whom hee liſteth: let him but onely open his mouth, and breath vpon his enimies, and behold they be 60 ouerthrowne and deſtroyed. For like as Gods word quickeneth vs, when it pleaſeth him to inlighten vs with his grace, (as wherein conſiſteth all our welfare) and lyke as though we were as good as dead before, yet we bee releeued again as ſoone as God ſheweth vs his fauour: ſo contrarywiſe when he vttereth his wrath againſt the wicked, hee needeth no more but the opening of his mouth too drown them in deſtruction. And the ſame alſo is the cauſe why Saint Paule ſayth that when Antichriſt hath reigned in the Church, at the laſt he ſhall be conſumed wyth the breth of Gods mouth according to that which I haue alledged out of the Prophet Eſay, who termeth it the mace wherwith God is woont to breake & to daunt al his enemies, when he liſteth to haue his ſonne reigne. This ſentence therfore is vnderſtood of ſome, that the wicked can neuer get out of their afflictions, nor neuer ſhall be delyuered out of the darkneſſe wherinto they are entred, bycauſe God purſueth them, or hath his mouth open too conſume them, and his worde is of ſuch power, as it ſhall make them to periſh vnhappily. Howbeit the true and fit meening of it is that the wicked man ſhall go away with the breath of his owne mouth: that is too ſay, as a puffe. Verely ſome alſo do vnderſtand it thus: namely that the wicked may well gnaſhe their teeth and chafe in themſelues, but yet God touch them and lay his hand vpon them, they play the Bulles and ſome at the mouth like wilde Bores. VVe ſee then that they haue a greate breathe in chafing and fretting: but what win they by that? Can all their ſturdineſſe and reſiſtance againſt God be able to ſaue them? No. And ſo ſhall it be a very true and conuenient leſſon that howſoeuer the wicked doo ſtriue agaynſt God and how full of pride and bitterneſſe ſoeuer they be, yet ſhall they not therfore eſcape Gods hand nor ſaue themſelues by that ſhift. Notwithſtanding, we muſt come to the ſenſe that I ſpake of, bycauſe it is moſt agreeable: namely that the wicked ſhall go away as it were in their breth, ſo as they neede no more but to open their mouth, and byand by they vaniſh away. To be ſhort▪ Eliphas ment to ſay▪ that when the wicked make greateſt ſhewe of themſelues afore men, and it ſeemeth that they ſhall continue without ende: then ſhall be their chaunge: inſomuch that they ſhall no ſooner breathe but they ſhall be fordone, ſo as they ſhall bee but as a breath that commeth oute of a mannes mouth. Now we know that when a man puffeth [Page] out his breath, it vaniſheth away ſodenly and becōmeth nothing. Therefore let vs marke well, that although the deſpyſers of God ſeeme to haue a laſting life: yet ſhall it ſoone vaniſhe away, ſo as it is not without cauſe that they be likened to their breath. True it is that the ſame thing is verefied of all men. For what are wee? what firmneſſe is there in our nature? wherin conſiſteth our life? True it is that our ſoules are created after the Image of god: but yet for all that, mans life is as a blaſt, and if we breath not we be vndone, with the yeelding vp of the gaſpe we be dead.10 And ſo this frailtie whereof Eliphas ſpeaketh here, is not only in the deſpizers of God, but in all men. Furthermore we haue wherwith to comfort vs, in that God preſerueth vs: and although our life be ſo fleeting, that it is but a ſhadow or a ſmoke: yet notwithſtanding we be ſure ynough of it, ſeeing it is in the hand of God. Thus ye ſee wherein our whole comforte lyeth. And therfore let vs aſſure our ſelues of both twaine: that is to witte, that by nature wee be nothing, and may periſhe euery minute: and yet notwithſtanding, that God of his infinite goodneſſe putteth 20 a difference betwene vs and his enemies. For when they haue caſt out their ſome: they muſt periſh at a blaſt: but although we languiſh ſo as we be not like too liue paſt the giuing of one gaſpe more, yet neuertheleſſe God wyll ſtrengthen vs with his power, yea euen with a ſecrete power which ſhall beare no ſhew at all to the worldward, and yet we ſhall be ſo mainteyned by him that we ſhall be ſtill aliue while the wicked go to be waſted away. Lo what we haue to beare away in this ſentence. Now conſequently it is ſayd, that the wicked beeing deceyued in vanitie, ſhall 30 not ſtande out, bycauſe that vanitie ſhall bee his chaunge. True it is that this ſentence is vnderſtoode dyuerſly: for the woorde which we tranſlate too ſtand out, is taken alſo too Beleeue. And ſo ſome expounde it that the wicked man beeing in vanitie will not beleeue that vanitie ſhall be his chaunge. Againe, there is a double vnderſtanding in an other worde: ſo that whereas wee reade vanitie, there is the worde Rightneſſe or Certentie: as if it were ſayde, that the wicked man beleeueth it not to bee true. VVhyſo? Bycauſe that vanitie is his chaunge. Neuertheleſſe the 40 moſte receyued and commoneſt conſtruction is this: namely that hee which is ſo deceyued in vanitie ſhall not ſtande out or continue, or will not beleeue that vanitie is his chaunge. As touching the worde Beleeue, (if we followe that conſtruction) wee may picke out a good leſſon out of it: which is, that when God bereeueth men of their witte and diſcretion, they can neuer receyue any good warning or profitable counſell. VVhy ſo? For they are ſtubborne. Then doo yee ſee a puniſhment of God which wee muſt marke well and bee afrayde of it: which 50 is, that except God make vs conformable, wee ſhall neuer diſcerne what is good and profitable. Beſides this, although wee haue men about vs that giue vs good counſell, and ſeeke to profite vs, and ſhew vs what is good for vs: yet notwithſtanding we ſhall be ſo frowarde, that all that euer is ſayde too vs ſhall take no place. And this we ſee dayly. For when God bereeueth men of their vnderſtanding: too ſhewe his vengeance the more vppon them, and too make them the more vnexcuſable, hee will giue men leaue to ſpeake ſtill too them, and too counſell 60 and incourage them ſtill to goodneſſe: but they ſhal continue ſtill a ſleepe at it. For if a man aske them whether they will willingly periſh or no, they will anſwere no. But it a man put them in minde of their ſaluation, or if a man ſhewe them and poynt them the way to it: they had leuer breake their necke and tumble into a ditche that is readie before them, than too walke in the way that they are called vnto. VVe ſee this: And therefore ſo much the more muſt wee marke well ſuch iudgements of God, that wee may walke warely. For is it a ſmall thing too tempt oure God in ſuch wiſe as he muſt bee fayne too picke oute our eies, ſo as we may not knowe on which ſyde to turne vs, and although hee reache vs his hande and ſhewe vs which waye is good for vs too go, yet wee go quite contrarie? Beholde a horrible vengeance. And yet wee ſee dayly that ſuch as are wilfull, and haue often tempted God by reiecting his grace, are in the ende forced to fall into ſuch a blindneſſe, as they do no more diſcerne ne can any more beleeue the doctrine of fayth. Alſo heere ye ſee that it is not a common gift vnto all men to beleeue the Goſpell. VVe ſee the woorde of God is preached, and ſhoulde there be any gainſaying if men were not wilfull and frowarde? VVhereas God declared himſelfe to be a father and a Sauiour, and aboue all thing whereas he ſeeing vs full of ſinnes giueth vs a warrant of oure ſaluation in the perſon of his ſonne, aſſuring vs that although we bee full of all iniquitie, yet notwithſtanding our Lord Ieſus Chriſt hath ſatisfied for vs, ſo that by the meanes of his death and paſsion we be ſet cleere and may appeare before gods iudgementſeate, and bee hilde there for rightuous and giltleſſe: I pray you, if we were not vtterly brutiſh, which of vs woulde not giue eare to it with earneſt deſire? But we ſee that the Goſpell is deſpized, yea & that many conceyue ſuch rancour agaynſt it, as they would rather pluck God oute of his ſeate, than ſubmit themſelues too hys doctrine. And whereof commeth this but that it is not in mans power too beleeue the benefite, vntill it bee giuen him of God, and that when men are left to themſelues and giuen vp too lewde minde, they muſt needes reiect all goodneſſe and chooze all euill, and altogither too their owne deſtruction? Foraſmuch as wee ſee this, let vs humble our ſelues. For he that will aduaunce himſelfe in his owne conceyte, muſt in the ende be bereft of all vnderſtanding. For it behoueth vs to keepe our allegeance vnto God when he hath giuen vs a right minde, cleere vnderſtanding, and good reaſon, and at the leaſtwiſe wee muſt confeſſe that the ſame commeth of him, and pray him too continue it in vs, and not ſuffer vs too abuſe ſo ſingular a gift, but rather cauſe vs to applie it to the right vſe, namely by yeelding our ſelues to his obeyſance, and by ſticking throughly to his doctrine. Ye ſee thē what we haue to do, when we ſee ſo many poore blinde ſoules wandring ouer the fieldes, and not able to diſcerne any thing, who euen though a man would guide them & ſhew them the right way, woulde neuertheleſſe draw ſtill the contrary way. I ſay we muſt acknowledge that we our ſelues ſhoulde doo the like if God did not by ſtrong hand hold vs and drawe vs to himſelfe. For it is not ynough for him to call vs, and to ſhew vs which way we ſhould go: but he muſt bee faine to draw vs alſo as the holy ſcripture ſayeth: that is to ſay, he muſt giue ſuch an operation too the knowledge which hee offereth vs, as we may be touched with it, and oure [Page] harte as it were tyed to it. Therefore after that God hath taught vs what to doo: hee muſte alſo immedatly therewithall giue vs a minde to followe the good. And ſo (as I ſayde) wee may gather a good and profitable leſſon of this ſaying, That the wicked wyll not beleeue. And why? Bicauſe hee is deceyued with vanitie. And the reaſon is added expreſſely, bycauſe that when a man is forepoſſeſſed by naughtie affections, and ſnarled in many errours and corruptions: yee ſee he is like a deſperate perſon, & there is no comming to him to ſhewe him his errour. Howbeit 10 wee bee deceyued with vanitie before hande by nature: what bring wee out of oure moothers wombe, when it is ſayde that there is nothing but fooliſhneſſe and vntruthe in our vnderſtanding? Beholde a generall ſentence, too ſhewe that as ſoone as wee bee borne into the worlde, we bee quyte and cleane voyde of truthe afore hande, vntill ſuche tyme as God haue reformed vs. And why? wee go on forewarde altogither vntoo euill. And therefore wee ſhoulde bee ſhet vp in this condemnation all the ſorte of vs, were it not that God did drawe vs oute of it by hys 20 mercie. For wee are all of vs deceyued by vanitie, and none of is fit to receiue that which is good, true, and profitable for our welfare. But if wee bee intyced to manye deceites, Satan will beguyle vs out of hande. As howe? Marke mee a yoong man that hath liued in ſimplicitie all his lyfe, or that hath not liued any long tyme. As for example, admitte there bee a yoong man of twenty yeares age, that hath bene well brought vp from the beginning, and hath not taſted of falſe doctrine nor of other wicked things. Although that ſuche a one ſeeme to bee ſufficiently 30 well diſpoſed to receyue goodneſſe and too yeelde himſelfe teachable: Yet muſte God bee fayne to woorke in him, or elſe he can neuer come to good. And why? For oure nature is forwarde vnto euill, and altogither gyuen vntoo it, as I ſayde afore. But if there bee any one that is wylye and full of naughtineſſe, and hath bene nuzled in wicked doctrine and ſuperſtition, as wee ſee the Papiſtes are, that is muche more. Theſe Clawebackes and Hypocrites that are armed a long time afore hand againſt God and carryed headlong away in theyr errours, haue in ſuch 40 wyſe applyed theyr whole indeuor too intangle themſelues in the ſnares of Satan, as it is not poſsible to get them out agayne. Then is it certaine that theſe ſorte of men do muche leſſe beleeue, as wee ſee by experience. For God dooth ſtill ſhewe fauour to thoſe that haue had any ſimplicitie: but as for thoſe that are ſo ſotted in erroure and wholly giuen too it: the iuſtice of God muſt needes bee ſhewed vpon them, except it bee his pleaſure too woorke after a woonderfull faſhion, according as hee can well drawe whome hee liſteth out of the bottome of hell. But 50 when hee doeth ſo, it is a miracle well worthie too bee knowne and magnified. Neuertheleſſe wee perceyue that whiche is ſayde, namelye that the wicked man ſhall not beleeue, after hee is once ſotted in vanitie. I ſay wee perceyue that God executeth his vengeance vpon ſuche as are hardened in euill by long continuance in it. Nowe when we heare this, wee haue cauſe too thanke God for drawing of vs too the knowledge of his Goſpell, and for giuing vs a minde to cleaue vntoo it. For that commeth not of our ſelues, it is a ſpeciall gifte of the holy Ghoſt.60 Moreouer alſo wee bee warned to keepe our eyes open, that Satan dazell vs not, by ſetting his erroures and deceyts in our ſight. And why? For if wee ſuffer our ſelues to bee miſſeled and deceyued willinglye: the miſcheefe muſt needes be increaſed, euen till it come to the proofe wherof Eliphas ſpeaketh here: that is to wit, till wee bee diſfurniſhed of all reaſon, and bee no more able too beleeue that whiche is for our welfare, but ſette our ſelues quite & cleane againſt it. If we will not fall into this horrible vengeance of God, let vs preuent it. And how? Let euery of vs bee heedefull and ſtande vpon his garde. And ſith that God hath taken vppon him the charge to keepe vs ſo carefully, that hee telleth vs that nother Satan, nor all his force and practizes ſhall be able to do any thing againſt vs: let vs ſtick to this promis, & not doubt but that he wil fulfill it, & make vs feele the frute of it in due time and place. But now let vs come to that whiche I ſpake of, that is to ſay, that the wicked ſhall no more ſtand (for the woorde importeth as muche as to beleeue, like as alſo the word truth may alſo ſignifie ſtedineſſe) for it is very true that the wicked ſhall not ſtand when he is ſotted in vanitie. And why? For vanitie is his chaunge. The reaſon ſerueth very fitly to confirme this principle, that the wicked ſhall haue no ſettling, nor finally proſper. For God maketh them to turne alwayes to vanitie. The worde vanitie is taken here in two ſenſes. For when it it is ſayde that the wicked man ſhall not ſtand bicauſe he is ſotted in vanitie: it is as much to ſay as he cannot ſtande when hee is full of vntruthes and blinded with deceyuableneſſe. And why? For vanitie (ſee how the worde altereth the ſignification) is his chaunge, that is to ſaye, there is nothing for him but deceyuableneſſe, and when hee thinketh to haue things at his hartes luſt, all vaniſheth away in the turning of a hande, ſo as he findeth nother help nor releefe in his aduerſitie, nor anye remedie of his miſeries. Thus yee ſee what this woorde vanitie importeth in the ſeconde place. And the woorde chaunge fitteth well this ſenſe. For when God ſhall haue led the wicked ſorte throughe manye turmoyles, and when they ſhall haue buskled themſelues throughly too and fro: on whiche ſide ſo euer they turne them, they ſhall alwayes fall into vanitie, that is too ſay, they ſhall be vtterly diſappointed of theyr expectation. True it is that they may ſette manye fayre hopes before their eyes, and beare themſelues in hande that they haue wonne the goale: but beholde, in the turning of a hand they bee deceyued, and ſee it is but follie for them too gape for one thing or other. Nowe lette vs come too the gathering togither of the things that are ſpoken heere, into one ſumme: namely that the wicked ſhall not ſtande out, that is too ſay, ſhall not haue anye ſetling or continuance. Althoughe the deſpyzers of God bee exalted and triumphe for a tyme: yet haue they not any ſettledneſſe. And why? For God leadeth them continually thorough backewayes, in ſuche ſorte as they fynde themſelues beguyled and diſappoynted of theyr hope. And this is a very profitable leſſon for vs. For what is the cauſe that wee grudge at the wicked, and woulde fayne bee parttakers of their ſtate? Bycauſe wee haue not pacience too tarrye the ende of them, as it is ſayde in the Pſalme. For if oure mindes were quiet, it is certayne that wee ſhoulde ſhudder at the ende that is prepared for the deſpizers of God, bycauſe that at the laſte theyr ioy [Page] muſte be turned into weeping and wayling and gnaſhing of teethe, God curſeth all theyr mirth, and the ende of it muſt needes be vnhappy. But what? wee raught onely at the preſent things & runne after them: our luſtes are ſo whot, as wee haue no forecare what may happen tomorrow morning. And ſo much the more ought we to marke well this leſſon whē it is ſayde that the wicked man ſhall haue no ſettling. By this ſaying thē we be taught to bridle our ſelues when we ſee the deſpizers of God haue theyr full skope and liue at theyr eaſe, yea euen whyle wee weepe and lament, ſo as wee ouerſhoote not oure ſelues 10 for all that, but giue God leyſure to finiſh out his worke. Againe, let vs take heede that wee like not to well of our proſperitie, but let vs grounde our ſelues vpon God. If a man proſper, let him not dole vpon his good fortune (as they terme it) nother let vs bee ſo miſcarried as too forget God: but lette vs ſeeke too ſettle our ſelues in him, for without that, there ſhall bee no ſtedfaſtneſſe. But the reaſon that Eliphas addeth heere immediatly, muſte bee throughly weyed, that is to witte that the chaunge of the 20 wicked ſhall be vanitie. And wherfore? For we ſee many turnings in this worlde, and it ſeemeth to vs that alwaies the worlde will prooue better and better for vs, bycauſe men do feede themſelues with wind. If God afflict them, then they hope vpon maruelous things: but there is no ſubſtance nor ſtedineſſe in all their enterpriſes. Thus thē yee ſee in effect what wee haue to marke: and that is the right ſenſe. Now it is ſayde afterward, That the wicked man ſhall bee conſumed before his tyme, & that his braunches ſhall neuer floriſh more. He ſhall bee lyke a vine that hath his vnripe 30 grapes ſtript of, and like an Olife tree that casteth his floures, yea and that the ſame floures ſhead away when there cōmeth any froste, ſo as they periſhe vtterly. No doubte but that by theſe two ſimilitudes Eliphas ment to confirme the former ſentence, that is to ſay, that the wicked man periſheth before hee bee full ripe: and it ſerueth ſtill too bring vs backe to the matter whiche wee haue diſcourſed already. So then we ſee, that by ſetting before our eyes that there is no ſtableneſſe in the wicked, our Lorde calleth vs to a through continuing ſtableneſſe which ſhal not be deceyuable,40 nor ſerue alonly to tickle vs with a vayne & fonde deſire of it. Gods intent is not that we ſhoulde be deceyued with a vayne imaginacion in weening our ſelues too happie: but he would haue vs to bee happie in good earneſt. But howe may that bee? By ſettling oure ſelues in him and in his loue. Lo wherevnto hee calleth vs. And contrarywiſe hee ſheweth vs that wee muſte not bee gyuen too any of theſe worldly things to reſte vpon them where is no reſte too bee had, and that wee bee but ſtarke fooles if wee beate oure braynes aboute it. But yet cannot 50 all this turne vs from them, notwithſtanding that God tell vs, that all the proſperitie and happineſſe that men weene themſelues to haue in this world when they bee ſeparated from him, is but deceytfulneſſe. So muche the more then ſtandeth it vs in hande to marke well this leſſon, where it is ſayde that the wicked ſhall periſhe before his tyme. And whereas hee addeth theſe compariſons, that hee ſhall bee as a vyne that hath his ſowre grapes plucked off, and as an Oliue that caſteth his flowers before his tyme, ſo as they can bring foorthe no frute.60 Heereby our Lorde intended too expreſſe the outwarde ſhewe that the wicked ſhall haue, whereat we ſhall wonder, yea and alſo ſtumble. For when wee ſee the wicked proſper, immediatly wee bee amazed, and ſuche a fyre is kindled in vs, that wee coulde finde in our harts to bee as they be, ſaying. And why am not I ſuche a one? Beholde, yonder naughtypacke is at his eaſe, and in the meane while I am put behind the doore. I ſee he ſettes his foote vpon my throte, and why haue I no meanes to be reuenged of him? See howe oure afflictions chafe vs withoute meaſure as ſoone as we ſee the wicked proſper. But contrariwiſe oure Lorde ſayeth to vs. VVell Sirs, it is true that yee may after a ſorte bee tempted by beholding this goodly ſhewe: for mens luſtes are ſuddeyne and headie. But what for that? yee ſee howe a vine is ſtripped of his vnripe grapes: when it is new burieoned, there needeth but one froſte to kill them. Or if the grapes bee growne to bee full faſhioned, beholde there falleth a ſtorme that ſweepes them all awaye, ſo as there remayneth nother grape nor leafe, but the vine is left all bare. Alſo, looke me vpon an Oliue tree, wherein is the beautie of it? Is it not in his floures? And yet notwithſtanding, if the floures be froſtbitten, or if any tempeſte light vpon them, all is caſte down. Euen ſo is it with the felicitie of the wicked. Truly (too the ſeeming of poore ignorant folke) their proſperitie ſhall bee ſuche as nothing may ſeeme more deſirable, than to be in theyr cace: but anone both their floure and their frute fade away before they bee rype. God will plucke away all before it come too perfection, according as I tolde you that they ſhall not come to ſo much perfectiō as to ſhoote out any floures or frute that ſhall not be taken away before it come to be ſeaſonable. Thus yee ſee in effect what is ſhewed vs heere. And (as I ſayde afore) it ſerueth too confirme the matter that hathe beene diſcourſed already. Then let vs learne hereby, not to deſire the felicitie that laſteth not paſt a day or avery little time. But lette vs learne to bee throughly happy as our Lorde would haue vs to be: which is, to bee well ſettled in him, and to aſſure our ſelues that if we bee bliſſed of God, the ſame ſhall make vs too proſper not onely for a daye or twayne, but alſo bothe in life and deathe. True it is that muche aduerſitie may befall vs in the meane whyle: but what a priuiledge haue we whē we may betake our ſelues vnto God, and in that we know he will not lay more vpō vs than we be able to beare, & ſpecially that he will turne all our aduerſities to oure welfare and ſaluation? Seeyng then that we haue this prerogatiue, haue wee not wherewith to bee contented? Although the wicked be at theyr eaſe for the preſent time: what certeintie haue they for the time to come? Although they aduaunce thēſelues, & thinke that God is not able to ſhake them (as it is ſayde in the Pſalme:) yet haue they ſtings within. For God woundeth and pricketh them, or elſe toſſeth them from ſyde to ſide in ſuche ſtormes as they be not able to auoyde. So then let vs marke, that if we deſire to be in Gods fauour, and to haue a continuing proſperitie, we muſt be grounded in him, and then can we neuer quayle. VVee knowe what is ſayde in another ſentence of a Pſalme where the wicked are ſpoken of: namely that they bee like greate trees, whiche men ſtub vp ſo as there remayneth no printe of them, but they are plucked vp by the roote. But on the contrary parte we muſt (as Dauid ſayeth) bee like [Page] an Olife in the houſe of the Lorde, whiche floriſheth alwaies. Alſo this ſimilitude is takē after the ſame ſort both in the firſte Pſalme and in Ieremie: [where it is mente] that if we truſt in God, and runne vnto him, and hang vpō him: we ſhall bee like a tree that is planted by the water or riuers ſide, ſo as wee ſhall alwaies haue good ſappe to floriſh & bring foorth frute. Now ſeeing it is ſo that God hauing drawen vs from the corruptions & vayne alluremēts of this world, offereth vs alſo this euerlaſting happineſſe: muſt we not needs be out of our wits if we go not 10 to it? Then let vs bethinke vs well, & learne to bereeue our ſelues of all the luſts of our fleſh (which ſerue for nothing but to deceiue vs, yea, and to leade vs to deſtruction,) and learne to know where our welfare lyeth. Thus yee ſee what wee haue to beare in minde. But alas: it is a hard thing as I ſayde afore. VVe be ſtraitewayes drawen to that which hath a fayre ſhew, and therefore it ſtandeth vs on hande too marke well the ſimilitudes that Eliphas bringeth heere. VVe ſee an Olife tree that looketh faire, but it is not of any continuaunce. And lette vs alſo haue 20 an eye too the Storme that is at hande vpon the wicked. For God holdeth them at that poynte, too beate them downe. And althoughe wee perceyue it not at the firſte daſhe: yet if wee looke at Gods iuſtice with the eyeſight of faith: wee ſhall ſee, that all they which are not rooted in God cannot come too full ripeneſſe, nor neuer bring foorth good frute, but ſhall ſoone come too plucking vp. And why? For God hath ſayde it. VVee ſhall ſee them drowned in their owne pride. And why? For Gods word cannot lye. So then as ofte as we bee moued by our ſenſualitie 30 and fooliſhe imaginations, let vs retyre to Gods woorde, and looke for that whiche wee ſawe not afore, ſpecially for the thing that is hydden, that we may know it, and thervpon turne away from all the vayne conceites that deceyue vs. Lo what wee haue to beare away in this ſtreyne. And in the ende it is ſayde, that the houſeholde of the wicked ſhall be deſolate, and fyre ſhall conſume the houſe of Brybes. Vnder this terme Hypocrite, (according too the ſenſe of it in other textes alſo, Eliphas comprehendeth all ſuche as haue frowarde and diſloyall hartes to Godwarde,40 who (ſayeth hee) muſte periſhe yea euen with all their houſe and retinue: And afterwarde he addeth, that the houſe of Brybes ſhall be conſumed. VVhereas he ſpeaketh of the companie of Hypocrites: it is to expreſſe the better, that althoughe the wicked haue greate traynes and greate and long tayles: yet for all that: they ſhall not miſſe to bee conſumed. Then ſhall yee ſee farre wickedder men than the common ſimple ſort are, and they ſhall carrye greate companies and bandes after them whiche make a greate ſhewe: they ſhall haue their alliances and 50 aſſemblies, and ſo drawe long traynes after them. But Eliphas ſayeth expreſly that ſuche aſſemblies ſhall come to nought: meening too ſhewe howe it is true that the wicked mainteyne themſelues for a time by thoſe alliances, and that they fortifie themſelues of purpoſe to mainteine their ſtate, in ſomuche that euery one of them thinketh himſelfe ſtrong ynough to beare out all bruntes: But the wrath of God is kindled to burne them vp all. Yea and wee ſee howe the Prophete ſpeaketh of them when hee likeneth them too faggots of thornes. If a man haue gathered 60 Bryers and thornes, and made a faggot of them: they wyll bee ſo ſnarled as hee wyll bee loth too put his hande to them, and hee ſhall not knowe on what ſide too take holde of them: and ſpecially if he woulde draw out abough of them, hee cannot. But if hee put fyre to them: immediatly they kindle, and crackle, and caſt a farre greater blaze than if they were faſte and ſubſtantiall woodde. Euen ſo is it with the wicked. They be like thornes and bryers, and when they bee plaſſhed one within another, a man cannot tell howe to vndoo them, nother can hee well come at them. But as ſoone as God putteth fire to them, then muſt they needes cracke in peeces and vtterly conſume out of hande. Ye ſee then what Eliphas ment in ſaying that the aſſemblies of Hypocrites ſhall periſhe. For his meening is, that a wicked man maye drawe a greate trayne and bande of men after him, but it ſhall ſtand him in no ſted too mainteyne him againſt Gods wrath. This ought to aſſure vs, that when wee ſee the wicked men ſo furniſhed, ſo allyed, and ſo garded, yet ſhall they not therfore miſſe to bee ſuddeynly caſt downe and conſumed, ſo as wee ſhall ſee that this was not ſpoken for nought. And hereby wee be admoniſhed to knit our ſelues togither in the right feare of God, and to haue none other bande too hold vs linked togither, but him, ſeruing him with a good conſcience, and putting our whole truſte in him, and helping one another: and finally to haue ſuch agreement among our ſelues, as euery of vs may ſette his minde too walke faithfully before God and man. If wee deale after this ſort God will bliſſe our concord: otherwiſe, all muſt needes go to wrecke and hauock. It is purpoſely ſayd, that the houſe of Brybes or bryberie ſhall come too nought. For all buyldings that haue bin ſet vp by pilling and polling, muſt needes periſh and decay of themſelues. I meene not onely the houſes that are buylded of Stone or Timber, but I meene that when a man enricheth himſelfe by bryberie and rewardes, ſo as hee draweth to him on the one ſide, and ſnatcheth on the other ſide, and is giuen too ſcraping, deceyuing, and extortion: what hath he doone? Hee gathereth woodde, and then commeth there a little ſparke of Gods wrath and conſumeth it euery whit. For if there be no woodde, the fire can take no holde. But the wicked do pyle vp ſuch a ſtacke on al ſides, that the wood of it ſerueth for wood too burne vp them and all theyr traine. So then, this text ought to be well borne in minde that wee may walke ſoundly and purely. Thus much for the firſte poynt. And ſeeing we be warned, that when the wicked ſorte haue inriched themſelues by receyuing of gifts & brybes, all of it ſhall in the end go to deſtruction: let not vs repine at them: but lette euery of vs looke to himſelfe, and walke in his owne calling. Let thoſe that be called to the ſtate of Iuſtices, be ware to mainteine themſelues without bryberie, and remember howe it is ſayde, that giftes do blinde the eyes of the wiſe, and peruert the vnderſtanding of the rightuouſe. Therefore let them abſteyne from all corruption, to the intent they may continue cleere and ſounde. Marke this for a ſpeciall poynte. Agayne, let thoſe that bee in priuate ſtate walke vprightly alſo. Let euery man bethinke himſelfe: go too, I maye aduance my ſelfe in this world by vſing of wicked trades: howbeeit for as muche as they bee things condemned of God, what ſhall do but onely kindle his wrath againſt me. Lo how all the faithfull ought to hold themſelues in [Page] awe And moreouer whē we ſee the wicked lay baites on euery ſide, and beare themſelues in hande that they haue greatly gayned, when they haue gotten muche riches by taking of bribes & gifts: Let vs ſay, yet will God at lēgth ſhew how he hath not in vayne ſayd that which we heare in this place, and whiche the holy Ghoſt hath vttered by the mouth of Eliphas▪ For God wil not ſuffer his threatnings to be in vayne, but will match the execution of thē with them anone after▪ Ye ſee then how we muſt be quiet, when we ſee ſuch as rap and rend, and pill and poll on 10 all ſides. Verely we muſt aſſure our ſelues that the things ſhall not continue with them, & that God will take ſuche order, as it had bene farre better for them too haue eaten bare breade, and to haue bene contented with a little, thā too haue glutted themſelues after that faſhion at other mens coſt, and to haue drawen all to themſelues to make themſelues rich: for euery whit of it muſt go to nought, and their houſes muſte fall vpon their heades: that is to ſay, the goods that they haue gathered, ſhall bee to their ruine and deſtruction. True it is that for a time they ſhall 20 haue ſuch ſcope, as it may well ſeeme that their ſtate ſhall laſt for euer. But let vs be pacient, & tarry Gods leyſure (as I ſayde afore) till he finiſh out his woorke. And in the meane while lette vs deſire nothing but to ſtande in his grace and fauour. For truely that is the onely meane not only to mainteyne vs in our ſtate all the time of our life, but alſo to giue vs a better life after our death, as he hath promiſed vs in the kingdome of heauen.

Nowe let vs caſte our ſelues downe in the preſence of oure good God with acknowledgement of oure faultes, praying him to gyue vs ſuche repentaunce, as wee maye chaunge from our naughty life day by daye, and not deſire any thing but to renounce al our naughty affections, and all things that may turne vs from his ſeruice, and the greate number of wicked luſtes wherevnto we be ſubiect and giuen: and that forſomuch as wee be ſo full of infection, it may pleaſe him to vpholde vs by his mercie, and dayly to pardon vs our faultes, vntill hee haue fully clothed vs agayne with his rightuouſneſſe, at ſuch time as he ſhall haue taken vs out of this worlde, too make vs part. takers of his heauenly glorye. That it may pleaſe him to graunt this grace not only to vs, but alſo. &c.

16

The .lxij. Sermon which is the first vpon the .xvj. Chapter,

with a little remnant of the laste verſe of the fifteenth Chapter.

1 IOb anſvvered and ſaide.

2 I haue often hearde ſuche things: you be all of you yrkſome comforters.

3 VVhen vvill there bean ende of [your] vvindy vvoordes? And vvherevvith imboldeneſt thou thy ſelfe to anſvvere?

4 I coulde ſpeake as you do: If your ſoulevvere in my ſoules ſteade I coulde holde you company in talke, and I coulde nod my heade at you.

5 I could ſtrengthen you vvith vvoordes, and my talke ſhould be to receiuegriefe.

6 But if I ſpeake▪ my ſorrovve vvill not abate, and if I hold my peace vvhat releefe haue I?

7 He hath loden me vvith anguiſh, he hath made all my congregation deſolate.

8 He hath parched me vvith vvrinckles for a vvitneſſe, and leanneſſe is come vpon mee, vvhiche vvitneſſeth it in my face.

9 He hath torne mee in his vvrath, hee hath handled me furiouſly▪ he grindeth his teeth at mee, and mi [...]emie ſharpeneth mee and ſtareth vvith his eyes agaynſt me.

AFter that Eliphas hath told vs, that the wicked & deſpizers of God are curſed, and all their matters go againſte them: for a concluſion hee addeth, that they conceyue ſorrowe, and bring foorth peyne, aud their belly breedeth craft and deceyte. VVhereby hee doeth vs too witte, that all the outwarde ſhewes whiche wicked folkes haue, boote them not awhit, but God turneth them cleane contratie too theyr 50 thinking, by meanes whereof▪ they bee diſappoynted of their expectation. True it is that this ſentence is expounded as thoughe it were a reaſon that Eliphas rendreth: that is too witte▪ that Gods afflicting and curſing of the wicked and hypocrites, is not without cauſe? And why? For they do nothing but practize miſchiefe to the whole worlde. Therfore after as they trouble their neyghbours, ſo are they payed with like meaſure. And truely the holy Scripture doth oftentimes vſe that manner of ſpeaking: as in the ſeuenth Pſalme. Eſay alſo ſayeth the ſame in 60 his nine and fyftieth Chapter. Therefore when the holy Ghoſt meeneth to declare that men are giuen to naughtineffe and ſinne in all their intentes, thoughts, and affections: he vſeth this ſimilitude, that they be as a woman with child. VVhen they haue conceiued peine (ſaieth he) (that is too ſay, whereas they haue conceiued or deuiſed miſchiefe agaynſt their neyghboures to trouble them or too oppreſſe them) they bryng foorthe iniquitie, that is too ſay, they execute the miſchiefe that they had deuiſed. But this ſenſe agreeth not with the texte. For (as I haue ſayde already) Eliphas hath already heretofore rendred ſufficient reaſon why God ſhould be ſo much againſt the wicked. And as now he meeneth to ſay no more, but that although they behight themſelues good hope, and beare themſelues in hande that they ſhall compaſſe all theyr matters by ſome meanes or other: yet in the ende they ſhall bee confounded. And why? Bicauſe there is nothing but Gods bliſsing that maketh vs to proſper. Therefore they ſhall winne nothing by foding themſelues with any hope in theyr harte. For God ſhall turne all topſiteruie. And it is not heere only that the Scripture ſpeaketh after [Page] that maner. In the ſixe and twentith Chapter of the Prophet Eſay it is ſayde, Lorde we haue traueled before thy face as a woman with childe, and yet haue conceyued and brought foorth nothing but winde. Verely it is the faithfull that ſpeake and complaine in that wiſe before God. Howbeeit they acknowledge and confeſſe theyr ſinnes. For at that time when they ſayde they traueled as a woman with childe, God did perſecute them iuſtly for their offences. But they ſay they cōceiued and brought foorth wind: that is to ſay, aſſoone as they looked for ſome eaſe 10 of theyr miſeries, it vaniſhed altogither intoo ayre and ſmoke, and after long lingering in peyne, their miſerie was neuer awhit amended. Here Eliphas paſſeth further, and ſayth that the wicked do but breede childe and bring foorth miſchiefe to themſelues, and that their bellie nurriſheth deceyte, that is too ſay vayne and guilefull hopes which ſhall deceyue them in the ende. And it is the ſame threatning which God vttereth in the three and thirtieth of Eſay againſte the skornfull whiche haue made none account of his worde, and ſpecially whiche haue bin hardened.20 Behold (ſaith he) ye cōceiue chaffe & bring foorth dung. As if he ſhould ſay, you bee ſtubborne againſte my word, bicauſe ye cannot perceiue the euill that you haue committed, and howe ſore you haue prouoked my wrath agaynſt you: But your flattering of your ſelues ſhall not ſtande you in any ſteade: for notwithſtanding all youre flatteries you ſhall perceiue that you haue conceiued nothing but chaffe and ſtubble, and that all ſhall vaniſhe away into ayre, and you ſhall know that all your flatteries haue profited nothing at all. Now then wee ſee in effecte 30 that Eliphaſsis meening is that the wicked may for a time be well at their eaſe, & God will not preſſe them ſo hard, but that they ſhall fode themſelues with ſome hope. But what for that? yet ſhall God (do the beſte and worſt they can) ſo preſſe them that they ſhall haue a worme to gnaw them within, theyr owne conſciences ſhall alwayes prick them, and they ſhall haue remorſes and ſtings too torment them ſecretly: yea and in the ende God ſhall ſende them ſo ſtrong and exceſsiue anguiſhe, as they ſhall bee dryuen of force too bring foorth that whiche they haue 40 bred inwardly. And why? For their bellie conceyued nothing but guyle: that is too ſaye, although they perceyued not theyr owne harmes at the firſte: yet did they nothing but worke their owne decay, ſeeyng they were not in the fauoure of God. They warranted themſelues this and that: and yet when all came too all, their cace was nothing but playne deceyte. But nowe lette vs come to Iobs anſwere. Hee telleth them firſte, that hee had often hearde the like things, and therefeore that they bee but yrkſome comforters, ſpecially for ſetting vpon him with 50 ſo troubleſome woords. In ſaying that he had often heard the like things, hee meeneth that they ſhoulde not haue brought him ordinarie and common remedies ſeeing his miſerie was ſo greate and extreme, but they ſhoulde rather haue brought him ſome louing comforte, and ſuche as mighte haue ſerued his turne, than haue hilde ſuche talke with him as men are woont to doo after a ſlight faſhion with him that is but meaſurably afflicted. Thus yee ſee what Iob meente in ſaying that hee had oftentimes hearde ſuche matters afore. But ſurelye whenſoeuer a 60 man bringeth vs a comfort that wee be acquainted withall afore, wee muſte not holde skorne of▪ it. And why▪ For though we be inſtructed cōcerning Gods goodneſſe, and exhorted to pacience to day▪ it may eſcape oure remembraunce and wee ſhall neuer thinke vppon it more. True it is that the matter will not bee darke vnto vs. Neuertheleſſe if we bee afflicted, & a man put vs in remembrance of that which hath bin tolde vs afore: lette vs not thinke it a needeleſſe talke. And why▪ For the cace ſtandeth vpon the practizing of that which we haue heard [...]e vnderſtood, howbeit that we were not yet touched to the quicke, bicauſe occaſiō ſerued not. But if God nip vs with any diſtreſſe or heauineſſe▪ then doth he make vs to taſte of the comforts that men haue drawen out of his worde, and brought vnto vs. And in good faith Iob was none of theſe nicelings which are alwaies longing for I wote not what nouelties, & cannot abide that a man ſhould tell thē one tale twice. O (ſay they) I haue hearde of this afore, I haue hadde mine eares cloyed with this tale. Yea but yet for all that, they haue neede to haue it beaten into thē ſtill: and when a man telleth vs one thing often, it is too our greate profit and furtherance. But Iob was not at that poynt, it greeued him not to make account of a good leſſon bicauſe it▪ was common. Nother was he curious of his deſires: But (as I ſaide afore) hee ſheweth ſimply that his miſerie was ſo exceſsiue, as hee had neede to be comforted after an extraordinarie manner: Like as when a man is ſicke of a common diſeaſe, folke will alſo vſe a lighte remedie. But if the diſeaſe bee ſharpe▪ the Phiſition muſte be fayne to proceede further. For if he ſhould applie one medicine to all diſeaſes, what a thing were it? In like cace is it with aduerſities. VVee ſee a man that is ſorrowfull for the deathe of his Father, or of his wife, or of his children, or elſe ſome loſſe is happened vnto him. VVell, one bringeth him ſome meane comfort, and ſuch as God hath ſet foorth. But if there bee any that is not tormented after ſome one manner onely, but whiche feeleth the hande of God perſecuting him on all ſides, ſo that as ſoone as one inconuenience is befalne him, there followe two or three mo in the necke of it, and hee is not onely afflicted in his body, in his perſon, in his goodes, and in his frends but alſo (as we haue ſeene in Iob) is preſſed with ſpirituall temptations, as thoughe God meent to drowne him vtterly: there we muſt go to work after a more exquiſite faſhion. For if ye vexe a poore man that is already hartbroken: to what purpoſe ſhall all that you can bring ſerue? It were muche better that a man hilde his peace, that God myght worke to ſupply the default of men. Thus ye ſee what Iob meent. Beholde Eliphas telleth Iob that God puniſheth wicked men to ſhew himſelfe the iudge of the world, and that they may well fence thēſelues, but they cannot ſcape his handes but that hee will vtterly deſtroye them howe greate traynes and bandes of men ſoeuer they haue. But what? If a man ſhould apply this matter vnto Iob, it were as muche as too beare him downe that God was hys enimie bycauſe hee was a wicked man, and alſo that there had bene nothing but hypocriſie in him. Beholde a matter miſapplyed. Therefore it is not withoute cauſe that hee ſayeth, Gotoo, I knowe theſe things, and euen nowe coulde I ſerue myne owne turne with them if I had neede of them. But that was not the cace. For Iob had conceyued in his minde, that hee was not puniſhed [Page] for his ſinnes ſake, and that God had not any ſuche intente. Not that hee felte not himſelfe faultie, and woorthy too indure yet more, if God liſted too examine him with rigoure: but bicauſe hee knewe that God handled him not ſo for his ſinnes ſake, but had another intent. Iob knowing this, reiecteth the talke that they hild with him. And why? Bycauſe it was vnreaſonable. You are yrkſome comforters to mee ſayeth hee. And what is the reaſon? Bycauſe they brought not conuenient remedies. Heereby wee bee warned, that if wee minde too comforte our neyghboures in their heauineſſe and troubles,10 wee muſte not go to it at randon as many men doo, which haue no more ſongs but one, and haue no regarde at all too whome they ſing it. For ſome man muſte bee handled after one faſhion, and ſome man after another. As for example, if there bee one that is ſtubborne againſt God: in that cace a man muſte ſpeake with another manner of ſtyle and tearmes, than too a poore creature that hath walked alwayes in ſimplicitie. And ſo according as the maladie is, it is needefull that a man bee warned too 20 proceede thereafter. As for example, if men bee dullardes, they muſte bee cryed vnto, and their negligence muſte bee rebuked, too the intente they maye feele the hande of God and humble themſelues vnder the ſame. Therefore wee haue neede of greate wiſedome if wee will comforte thoſe whome God afflicteth as wee ought to doo. Thus yee ſee what wee haue too beare in minde concerning this ſentence where it is ſayde, that ſuche as pretended to comforte Iob, were yrkeſome comforters, bycauſe they broughte not any thing whereby hee might 30 fare the better. And nowe Iob addeth, VVhen will there bee an ende of youre wyndy woordes? Hee tearmeth thoſe woordes wyndy, wherein there is no ſubſtance: that is too ſaye, whiche are not able too edifye a man, according as the holye Scripture vſeth the ſame ſimilitude. For when it is requyred that a man ſhoulde bee taughte howe too obtayne his Saluation: It is ſayde, hee is edifyed. Howe? Euen bycauſe hee is firſte founded, and afterwarde buylded vppon, ſo as hee is confirmed in the feare of God, hee is confirmed in his lawe, hee is confirmed 40 in pacience to beare afflictions ſtedfaſtly, and afterwarde hee is fully reſolued too praye vnto God, too prayſe him, & to flee vnto him. Contrariwiſe if the words be but to trouble ones brayne, and that a man do but trifle, and babble, ſo as the hearer receyueth no good inſtruction to apply to his welfare: all are but wyndy wordes. And ſo lette vs marke that if we will meddle with exhortation or doctrine: aboue all things, it behooueth vs too tende to the ſayde ſubſtantialneſſe: that is to witte, that ſuche as heare vs may receyue ſome good inſtruction, ſo 50 as they maye bee inured too walke according too godlyneſſe, and bee grounded in the truſte of his mercye, and frame themſelues too call vppon him, not doubtinglye and waueringly, but aſſuring themſelues that they ſhall bee hearde. Yee ſee then howe wee oughte too ſtudy, too inſtructe oure neyghboures ſubſtantially, that the thing whiche wee haue learned may not ſlippe away like winde. And furthermore euery of vs muſte alſo bende too ſuche teaching, that wee couet not too bee filled with wynde, as wee ſee manye curiouſe folke are, who woulde fayne 60 haue men liſten vntoo them that they myghte feede their eares and ſatisfye theyr fonde fancies. They imagine this and that, and woulde fayne haue men too lyſten to theyr complayntes, too diſpute of matters that are to no edifying. And the minde of man is ouermuche inclined too this vice, yea and wholly gyuen vnto it. For that if euerie of vs ſhoulde followe his owne appetite, it is certaine that there woulde bee none other queſtion among vs but howe wee myghte holde vnprofitable talke of this and that, whiche ſhoulde ſpredde into the ayre, and haue no ſubſtance in it, nor aught at all but winde. And therefore learne to ſeeke that whiche is good and conuenient too edifye vs in the feare of God, and in fayth and pacience, and in all good and profitable things. Thus yee ſee what wee haue too remember in this ſentence where Iob maketh mention of windye woordes. Neuertheleſſe wee muſte alſo take heede too oure ſelues, that wee refuſe all talke that ſhall bee miniſtred vnto vs as thoughe it were wyndy: but wee muſte learne to taſte whither there bee any vanitie or good inſtruction in it, that we may knowe it to apply it to oure owne vſe. And therewithall lette vs pray God too bee ſo graciouſe to vs, that when any man miniſtreth any good doctrine vnto vs, it may not ſlippe away from vs nor vaniſh into the ayre through our owne heedleſneſſe. For when a man commeth to informe vs of Gods worde, it behooueth vs to knowe that there isalwayes ſome good inſtruction towardes. But many take no profit at all by it. And why? For they applie not their whole witte and minde to it, but are fleeting too and fro, and Gods worde doth as it were vaniſhe into the winde: and that is bycauſe they haue no ſure groundedneſſe in them. Neuertheleſſe, for the better applying of this leſſon to our vſe, euery one of vs (as I ſayde afore) muſte looke narrowly to himſelfe. For it followeth in Iob, That if his freendes were in his cace, hee coulde ſpeake as they doo, and holde them company in talke, and pleade with them, and nod his heade at them. Truly ſome expound this ſentence, that Iob woulde not render the like vnto them if hee ſawe them in like trouble, but woulde rather indeuer too aſſwage their miſeries and too giue them ſome releefe, than increaſe their ſorrowe as they did towardes him, according as wee haue ſeene their vnmercifulneſſe, how there was none other talke among them but too dryue this holye perſone too deſpayre, if God hadde not hilde him vp. They that take the ſentence in that ſenſe, are mooued thereto by this reaſon: namely that it were an vnſeemelye matter that Iob woulde bee deſyrous of reuengemente when God had withdrawen his hande from him, and that hee woulde then mocke poore menne that were in like calamitie, when hee were at his eaſe. For although there were none other cauſe but the affliction that hee himſelfe indured, yet ſhoulde the ſame teache him too haue pittie and compaſsion vppon ſuche as had neede of it. But when all is well conſidered: Iob meeneth not too ſhewe heere what hee woulde doo, but what a man myghte doo if hee were in lyke plyghte. Therefore hee meeneth not that hee woulde bee euen wyth them that hadde troubled him wilfullye, but onely that hee coulde bee merrie, if hee were as they were. Then in effecte hee meeneth thus: you talke well at youre eaſe, yee ſhake your heads at me, yee paſſe not of condemning mee, no nor to plunge mee into the bottomleſſe pittes. [Page] And thus yee doo as folke that knowe not what it is too indure miſerie. If I were in youre cace, coulde I not doo as muche? And how woulde you take it if I ſhould come ſhake my head at youre calamities when I ſawe the hand of God nippe you with extremitie? If I ſhoulde ſay, O it is well beſtowed, God muſte bee fayne to chaſtize you and to make you feele howe hee puniſheth ſinners. If you were ouerwhelmed with miſerie, and I ſhould ſpeake to you after that ſorte, might yee not ſaye I were a skorner and a cruell perſone. Then bethinke youre ſelues well.10 Lo in effect what Iobs meening is. Nowe then we ſee he was not ſharpened vnto reuengement as thoſe that haue no feare of God bee, who when anye man diſquieteth them, woulde fayne that it laye in their power to render twice as muche diſpleaſure as hath bene done them. Iob was not of that minde. And truely it ſtandeth Gods children in hande to brydle themſelues. Although men trouble and vexe vs, yet it is not for vs to runne vpon thoſe that haue perſecuted vs wrongfully. For God ſendeth them vnto vs too meeken vs, and it behooueth vs too 20 knowe that they bee roddes which come from his hande. Neuertheleſſe, when men come too trouble vs without cauſe why, wee maye well after the example of Iob tell them that wee coulde doo the like too them. And why? For a man ſhall neuer knowe his faulte well, vntill hee bee tolde it too his face. But when a man perceyueth that the miſcheefe may retourne vppon his owne heade, then hee reſtreyneth himſelfe and falleth too ſaying, Howenowe? VVhat doe I? Beholde, God too bring vs to vpright indifferencie, ſayeth: Thou ſhalt do none otherwiſe 30 to thy neyghboure than thou wouldeſt be done vnto thy ſelfe. Truely hee coulde haue ſayde, VVhen yee haue too doo with youre neyghboures, ſee that yee deale indifferentlye and vprightlye with them, and that yee bee not giuen too wicked couetouſneſſe, too ſpoyle other men of their goodes, looke that yee deſire not to enriche youre ſelues by the loſſe of any man. And verely ſo ſayeth hee in the Scripture. But for a concluſion hee ſetteth downe this ſaying, doo as yee woulde bee done vnto. For there is not that man but he is a great clerke,40 if the matter concerne his owne profite. Then wee lyke well too diſpute and too ſay, VVhat? Suche a man hath do one this wrong. Is it a Chriſtians parte to doo ſo? Is there no vprightneſſe? Is it not the poynte of a lewde and cruell man? Euerye man therefore can skill too diſpute well of reaſon, equitie, and righte, when the cace concerneth his owne profite. And it is the poynte whervnto Iob ſendeth his freendes bycauſe they bee blynde, ſaying, that if they were in ſuche extremitie as hee is, they woulde bee gladde that other men ſhoulde handle 50 them more gentlye. Therefore hee coulde doo no leſſe but bryng them backe too this naturall equitie by making compariſon betweene them and himſelfe. And ſo hee ſayeth to them, come on, If yee were in like plighte as yee ſee mee, were it reaſon that I ſhoulde miniſter ſuch talke vnto you as you do to mee? If a man ſhoulde handle you after the faſhion that you go too woorke with mee, howe woulde you take it? Then oughte they too bee mooued. And why? For (as I haue ſayde already) ſo long as wee bee out of oure ſelues, (that is too ſaye, ſo long 60 as the matter toucheth not vs, ne lyghteth vppon vs) wee runne croſsing in and out: but if the cace touche our ſelues, then we learne to be better aduiſed. Thus yee ſee in effect what Iob meant to ſay. Nowe may wee gather a good leſſon hereof, according to our Lord Ieſus Chriſtes forealleadege ſentence, that wee ſhoulde not doo that to another man whiche wee woulde not haue done to oure ſelues. For wee haue Gods lawe printed in our hartes, we haue generall principles that abide with vs. And what is the cauſe then that our iudgement is ſo peruerted and corrupted that we drawe alwayes backwarde? God hath no ſooner giuen vs a good rule, but we be ſtraightwayes moued to ambition, hatred, pride and couetouſneſſe Lo how all is peruerted. Then if we bee ambitiouſe, and that to vaunte our ſelues wee fall to deſpizing of oure neyghboures. If wee bee raſhheaded, ſo as oure tungs runne at rouers, before wee well vnderſtande the grounde of the cace: If we be led with pryde, ſo as we woulde aduaunce our ſelues by plucking thoſe backe whome wee ſee to go afore vs: If wee bee prouoked to hatred and malice, or if we be blinded with loue and parcialitie: VVhat is to bee done? Let vs enter into ourſelues, & pray God to guyde vs and to open our hartes that wee may diſcerne arighte, ſaying: Go to, if the matter concerned thy ſelfe, what wouldeſt thou ſaye then? Lo howe wee myght become wiſe, diſcreete, and ſtayed: that is to witte, by applying the ſame thing to our ſelues, whiche we caſt out againſte others. For wee bee ſo much giuen to ſelfeloue and ſelfeprofite (as I ſayde) and nature holdeth vs ſo harde to it, that euerye man is in loue, yea and ouerfarre in loue with himſelfe. Therefore wee ſhall bee the leſſe excuſed of this vice when it is founde in vs, ſeeing we bee ſo often exhorted too followe vprightneſſe and indifferencie. But lette vs pray God too woorke in ſuche wiſe in vs, as this vice may bee turned into vertue by his holy ſpirite. Lette vs conſider what is imported in this ſaying, Thou ſhalte loue thy neyghboure as thy ſelfe. VVhat is the cauſe that euery man ſteppeth oute of his boundes, and that wee loue oure ſelues too muche, and deſpiſe oure neyghbours, but bicauſe wee bee not diligent inough in practizing that whiche is ſayde vnto vs: namely that we muſte not bee ſo muche giuen to the loue of oure ſelues, but that wee muſte loue our neyghboures as oure ſelues. For wee ought to conſider, that God hath created vs all after his owne image, and therewithall that wee bee all of one nature. Heerewithall alſo hee telleth vs, that wee oughte to agree in true brotherhoode with thoſe that are linked vnto vs. Thus yee ſee what wee haue to remember in this ſentence, where Iob telleth them that had accuſed him vniuſtly, that they woulde bee loth that others ſhould do the like to them: and therefore that it was not meete for them too abuſe his pacience after that faſhion. Lo what wee haue too gather in effecte. And by and by it is ſayde, I will nowe bolde my peace, but what ſhall that profite mee? And if I ſpeake, what eaſe ſhall I haue by it? Heere Iob intendeth too preuente the obiection that myghte haue bene layd againſt him. For his freendes myght haue ſayde. Then comforte thy ſelfe ſeeyng thou arte ſo well able too doo it: and ſeeyng that thou couldeſt woorke woonders if wee were in cace as thou arte, go too nowe and ſhewe thy cunning vppon thy ſelfe. But hee ſayeth, I ſee my ſelfe in as miſerable cace as maye bee. So then [Page] knowe not what I may hope, for God pincheth me after ſo ſtraunge a faſhion, that if I ſpeake, I do but increaſe my ſorrowe, and if I holde my peace I am neuer the more eaſed. Beholde I am a man ſwallowed vp with aduerſitie. Thus yee ſee what Iob meante to ſay in effect: namely that whether he ſpake, or whither he hilde his peace, hee was no way eaſed. Marke alſo how Dauid in the two and thirtith Pſalme complayneth, that his aduerſitie did ſo pinch him and ſtreyne him, that he wiſt not where to become nor what ſhifte to make. VVhen I lament (ſayeth 10 he) and thinke to haue ſome aſſwagement of my ſorrow by that meanes: the fire is kindled more and more. If I keepe my mouth ſhut, and bee minded to caſte my ſelfe downe before God, my harte is vexed ſtill, and as it were torne in peeces, & my greefe nippeth me ſo to the quick, as it is neuer awhitte reſtrayned therby. And in another place hee ſayeth, that hee had determined with himſelfe not to ſpeake one worde but to haue bin dumbe, ſo long as the wicked had their full ſcope. But what? I am not able (ſayth he) to keepe touch. For when I was minded to 20 bridle my ſelfe after that maner: in the end my boylings were fayne too burſt out, like as when there is a greate fire vnder a potte, althoughe the potte bee couered yet muſt the skumme needes leape out on one ſide or other. And this is well worthy to be noted. For when God ſendeth vs any ſickneſſe or pouertie, it ſeemeth too vs that there was neuer any man handled ſo roughly as wee bee. And that is the cauſe that either driueth vs to deſpaire, or elſe prouoketh vs to vtter impaciēce, ſo as we fall to lifting vp of our ſelues againſt God. Or elſe we beare oure 30 ſelues in hand that although God afflicteth the faithfull that haue bene before vs, yet they were not ſo weake as wee bee, yea and that they were vtterly voide of paſsions. And the ſame alſo is a cauſe of increaſing of oure greefe. VVherefore let vs remember howe it is ſayde here, That God hath ſo pinched his ſeruants, (I ſay euen thē whome hee loued, and whoſe welfare was deere and precious in his ſight) and hath oftentimes brought them to ſuch extremitie, as they were not able to looke vp any more, nother wiſt they how to ſpeake or how to hold their peace.40 Dauid made not ſuche conſeſsion without cauſe, but for the inſtruction of all Gods children. For when wee ſee that a man indued with ſuch vertue, and hauing ſuch cō ſtācy of the holy Ghoſt, is neuertheleſſe throwen downe, ſo as hee woteth not what to doo, but is as a man out of his wittes: Let vs make our profit of it: and if God ſend vs ſo hard temptations, that we be driuen to the laſt caſt, ſo as wee can no more: Let vs not thinke it ſtraunge, for we bee not the firſte [that haue bene ſo ſerued.] Dauid ſheweth vs the way, hee waded out of the like myre. God 50 reached him his hande, and when hee had humbled him to the vttermoſt, then he holpe him vp agayne. VVherefore lette vs not doubt but hee will ſtill ſhewe vs mercie, after we haue bene hilde downe for a time. See then how good and needefull it is for vs to haue theſe examples before our eyes, for ſurely it will make vs that oure infirmitie ſhall not ouermaiſter vs. For if temptations be fierce vpon vs, and wee knowe not where too become: wee wyll by and by bethinke vs, well, I ſee that the ſeruantes of God, which haue bene before vs, although they 60 had very greate giftes of grace, were fayne notwithſtanding too grone vnder the hande of God, and wiſte not where too become, and that by that meanes God mente too ridde them from all pride, and to teache them by experience, that they ought too ſtoupe vnder him. And if it pleaſe him too ſtrike vs downe at this day by the ſame meane, condicionally that the ende alſo bee lyke, notwithſtanding that wee ſmarte in the meane while: lette not our mindes bee troubled for that, ſith all things ſhall turne to oure profite and welfare. Lo what wee haue too note cōcerning the doctrine that is conteyned here. But Iob addeth, that God pincheth him in ſuche wiſe, as it ſhoulde ſeeme he intended to rend him in peeces. In ſaying ſo he betokeneth that which we haue ſeene heeretofore: namely that he was not only afflicted in his bodie, but alſo touched with the greateſt and foreſt temptations that could be, yea & with very bitter ones: that is to wit, that hee was tormented inwardly, bicauſe God was as it were his mortall enemie Certeſſe he ſayth that the leanneſſe of his body was as a withering, and that in witneſſe of Gods wrath, he was full of wrinckles, ſo as all his fleſh was as good as halfe rotten alreadie. And heerein a man may ſee the tokens of a dreadfull affliction, and that God handleth him not as he is cōmonly wont to handle thoſe whome hee chaſtizeth with his roddes but that his payne is exceſsiue. This therfore is in effect the matter that Iob intended to expreſſe. And heere wee haue to note, that God ment to giue vs lookingglaſſes in ſuche as haue had any excellent vertues, to the ende that in theyr perſones we might learne to knowe that according as hee dealeth foorth the giftes of his holy ſpirite, thereafter alſo doth hee ſende them greate afflictions in themſelues, trying them and chaſtyzing them too the vttermoſte, to the intente too make them the more eſteemed, and too bring foorthe the more fruite. As for example, Looke vpon Abraham who was gouerned by Gods ſpirite, not as a common perſone, but as an Angell, and was as full of excellencie and perfection as mighte bee. And yet for all that, howe did God deale with him? If wee were too indure but the tenth part of the combattes that Abraham ſuſteyned and ouercame, what a thing were it? VVee woulde quyte quayle. But God ſpareth vs, bycauſe hee hath not gyuen vs ſo excellent giftes as hee gaue to him. As muche is to bee ſayde of Dauid. Beholde, Dauid was not onely Gods Prophet, but alſo the King that gouerned his holy and chozen people, and had ſuch vertues in him as were well woorthie of renowme and prayſe, yea and euen of woonderment, and yet for all that, howe did God turmoyle him? VVe ſee what complayntes he maketh, not onely as a deſpyzed and off ſhaken perſone, but alſo ſaying, that God hilde him heere on earth as vpon a racke, ſo as hee was forced too ſhewe the extremitie that hee was come vnto. For it is not without cauſe that hee ſo often ſayeth he had paſſed through fire and water, that hee had bene plunged into the deepe gulfes, that hee had felte all Gods dartes, that hee had had all Gods arrowes ſhotte at him, that the hand of God hath lyen heauy vpon him, that his verie bones had bene broken, and that there remayned nother marye nor ſubſtance in him. VVhen wee heare theſe kinde of ſpeeches, they ſeeme too vs too bee but a mockerie. But God purpoſed too ſet vs foorth a liuely picture, that (according too that whiche I haue [Page] ſayde wee might knowe that after as God giueth greate vertues vnto men, ſo dothe hee exerciſe them liuely, to the intent that thoſe vertues ſhould not be idle, but that they ſhould bee knowne in due time and place. Beſides this, let vs marke by the way, that the chiefeſt temptations that euer the faythfull endured, were theſe ſpirituall battels as wee terme them: that is to witte, when God ſummoned them in their conſciences, ſo as he made them to feele his wrath, by ſmyting them in ſuche wiſe as they wiſt not in what cace they ſtood with him. And this pludged 10 them in deeper diſtreſſe than all the bodily aduerſities that could befall them. And heere yee ſee alſo why Iob vſeth this ſimilitude, that God grated his teeth at him Alſo we ſee how Ezechias ſpeaketh bycauſe he had paſſed through the ſame temptation. God (ſayth he) hath played the Lyon with me. Likewiſe he had vſed the ſame ſimilitude afore which hee vſeth heere, namely that hee wiſt not whither he might ſpeake or hold his peace. For (I am ſayth he) like a Swallowe, I chatter and chirpe, but I want wordes to vtter the griefe of my miſerie, I haue no toung 20 to deliuer it. And herevpon hee commeth afterwarde to ſhewe that God hathe craſſhed and broken his bones as a Lyon that holdeth him in his pawes and teeth. But howe can God bee likened to a Lyon, which is ſo cruell a beaſt? No: Ezechias mente not to accuſe God of crueltie: but he ſpeaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vpon him. So then lette vs marke that when a poore creature entereth into doubting in what cace hee is with God, and perceyueth not that God will make him to feele his goodneſſe: he muſt needes bee in ſo greate diſtreſſe and ſo afflighted, as if he were betweene a wolues pawes. VVee muſt not imagine it too bee a ſmall thing for a man too feele Gods wrath, and eſpecially too conceiue that hee is vtterly againſt vs: And therefore let vs praye God to hold vs vp, and to ſpare vs, knowing that wee bee not able to beare ſuch a burthen, except he giue vs ſhoulders to do it withall. Beſides this, lette vs praye him, not to vſe ſuch rigour againſt vs we might feele him like a Lyon: but rather to ſhewe him ſelfe a continuall father, and not puniſh vs after our deſertes, but make vs alwayes to feele his mercie by meanes of our Lord Ieſus Chriſt, to the end that when he hath guyded vs in this life by his holie ſpirite, he may lift vs vp into the euerlaſting glorie of his Angels, which he hath purchaſed ſo deerely for vs.

Nowe let vs caſt our ſelues flat before the face of our good God and father with acknowledgement of our ſinnes, praying him to make vs feele them in ſuch wiſe, that beeing touched with true repentance, wee maye returne vnto him, knowing that he will be fauourable to vs. And after wee haue deſired him to forgiue vs our ſinnes, let vs alſo beſeech him to ridde vs more and more of our fleſhly vices, and that in correcting the ſinfulneſſe of our nature, he will bring vs to perfection of life, that being guyded in this world by his holie ſpirite, wee may glorifie his name, and ſerue him with an earneſt zeale, dedicating our ſelues wholly vnto him, according as hee hath prouoked vs by his goodneſſe to do. That it may pleaſe him, &c.

The .lxiij. Sermon, which is the ſecond vpon the .xvj. Chapter.

10 They open their mouthe againſt me, they giue mee buffets in vvaye of reproch, and they gather themſelues to gither againſt me.

11 God hath put me into the handes of the malicious, he hath diſmayde me before the vvicked.

12 I proſpered and he threvve me dovvne, hee hath caught mee by the necke, and ſet me as a butte before himſelfe.

13 His Archers hem me in on all ſides, he ſlitteth my reines, he ſpareth me not, he poureth my gall vpon the ground.

14 He hath broken me vvith breaking vpon breaking, and he hath runne ouer me as a Gyant.

15 I haue ſovved ſackcloth vpon my skin, and loden my glorie vvith duſt.

16 My face is vvexed blevve vvith vveeping, and mine eyeliddes are couered vvith the ſhadovve of death.

17 Yet is there no guile in my handes, and my praier is pure.

IT is a verie greeuous and hard thing to a mortall man when God ſetteth himſelfe againſte him, and maketh him too 50 feele that he is as it were his aduerſarie. But no man can conceiue howe greate this miſerie is, but onely by experience, And that is the cauſe why Iob vſed the ſimilitude of a Lyon, (as we ſaw afore) & why he ſaid, he was rent in pieces and deuoured of god, as of a Lion. After the which maner king Ezechias alſo ſpeaketh. And (as I haue ſayd alredy) this was not to accuſe God of crueltie, but bicauſe the anguiſhe that wretched ſinners ſuffer when God purſueth them, cannot be expreſſed ſufficiently. And it is requiſite 6 that we ſhould be put in mynd of theſe things, to the end that if God touch vs to the quicke, we may not be ſo diſmaied with feare, but that we may conſider, that the faithful which haue liued before vs haue paſſed the ſame way, and that God hathe deliuered them, too the intente wee ceaſſe not to call vpon him. For it is alwayes to be feared. leaſt we ſhould be plunged in ſuch diſpayre, as wee could not call vpon God nor finde helpe in him. So then let vs marke, that when a poore creature is in maner drowned, and that God maketh him to feele his wrath: yet neuertheleſſe wee muſt ſtill flee vnto him in ſuch diſtreſſe. For it is his propertie to draw men out of their graues, and to heale the woundes that hee hath made, yea and euen to rayſe vs vp from death. But Iob complayneth heere of another temptation: which is, That the wicked haue opened [Page] their mouth to mocke at him, and that they haue buffeted him in waye of reproche, and that they haue aſsembled togither. VVhen men ſet them ſelues after that ſorte againſt vs, it renueth the miſerie that we indure. VVhy ſo? For the Diuell ſerueth his owne turne by ſuche as ſcoffe at vs, to ſpite vs, and to ouerthrowe and roote vp our fayth vtterly, if it be poſsible. And Iob ſpeaketh heere expreſſely of the wicked for two conſiderations. For there is not an irkeſomer thing than when God doth after that manner giue bridle to the wicked, to perſecute his children, and 10 to trample them vnder their feete. True it is that good men oughte not to thinke of that, but yet it ſeemeth an vnreaſonable thing that God ſhould giue ſuch libertie to the deſpiſers of his maieſtie, and to folke that are wholly giuen vnto euill, as that the faythfull ſhould be ſo oppreſſed by them. Thus yee ſee one reaſon why Iob ſpeaketh heere expreſſely of the malicious. The other is (ſayth he) that the ſelfeſame people labour always to bring to paſſe that we may haue no truſt in God, but giue our ſelues to all wickedneſſe and turne away quite from all goodneſſe,20 as we ſee was doone to our Lorde Ieſus Chriſte, the true mirroure and patterne of all the faythfull. Verely Dauid indured the like. But when wee ſee what is hapned to the Sonne of God, the ſame is a ſure rule for vs, and it belongeth to vs all. Now we ſee wherevnto this ſaying of Iobs is referred, that ouer and beſides the terrible feare wherin we haue ſeene him, men alſo lifting themſelues vp againſt him, haue labored to driue him to deſpayre, and reprochfully buffeted him, as though God had caſt him vp to the ſpoyle, and made no more reckening of him. Lo 30 what we haue to marke in effecte. And this is written for our ſakes, that when ſo euer God ſhall ſuffer the wicked to mocke at our afflictions, and to aduaunce themſelues with ſuch rage, as it may ſeeme we ſhall be vtterly ouerwhelmed: we may not be too greatly diſmayd. And why? Iob hath indured the like battels, and yet we ſee his ende was happie. God hath ſhewed vs in his perſon, that when we haue paſſed through many temptations, he is wel able to help vs ſtill. Therfore let vs truſt in him, and reſt vpon his grace & goodneſſe. Lo what we haue to marke in this 40 ſtreine. But Iob ſaith expreſly, That God hath alſo deliuered him into the hands of the wicked: which ſaying is wel worthy to be noted. For we imagin that the wicked do what they liſt, and we conſider not that God gyueth them the bridle ſo farre forth as he himſelfe liſteth, and that they can not paſſe any further than he giueth them leaue from aboue. This (as I ſayde) deſerueth well to be noted. For if we be forepoſſeſſed with the opinion, that the wicked are not in Gods hande, but may take as much ſcope as they liſt and God will not redreſſe it: what will come of it? Muſt we 50 not needes bee vtterly ouerthrowne? And whither ſhall we flee for ſuccour? But if we knowe that God holdeth Satan and all his whelpes in a Lyam, and that they can not onely not ſtirre one finger againſt vs, but alſo not intend or thinke any thing without Gods ordinance: Then will wee flee to him boldly as oft as we be ſo perſecuted, aſſuring our ſelues that the remedie is in his hande and at his good diſpoſition. Alſo wee haue to humble ourſelues before his face. For if the wicked might beſtirre them of themſelues, and God ſhould not meddle with them: then 60 woulde it neuer come to our mynde to acknowledge the corrections and chaſtizementes of God, to be thinke vs of our ſinnes, and to mourne before him that he might haue pitie of vs. But if wee knowe that the wickeddeſt of all are but roddes which hee holdeth in his hande, to beate vs and to correcte vs withall: And to be ſhort if we practize well that which the Prophet ſayth, ſo as wee haue an eye to the hande [that ſtryketh vs,] and not to the ſtones dartes, or ſtrokes of cudgelles [that hitte vs:] it will bee a verie profitable conſideration for vs. Beholde ſtill what wee haue to marke in that Iob ſayth not ſimply, that the wicked ranne vpon him: but that it is God which hathe beſieged him, and that it is euen hee himſelfe that hathe deliuered him. And he addeth that he was oppreſſed with extremitie. All the manner of ſpeeches which hee vſeth here tende to the ende that is vttered when he ſayth, that hee had beene beaten downe, and aſtoniſhed, and that God had caught him by the neck [...] and rent him in pieces, and ſet him before him as a butte to ſhoote at, and that his Archers had hemmed him on all ſides, that hee had ſlitte him aſunder, yea and that hee had broken him and broken him againe. Hereby Iob ſheweth, that hee was come to ſuch extremitie of afflictions, as it was impoſsible to fynde a creature that were more preſſed or more miſerable than hee. For wee haue ſeene how God afflicted him, as well in his bodie as in his goodes, and alſo by his owne wife. Yee ſee then that Iob might well liken himſelfe to a marke that men ſhoote at. For God ſent him not ſome one kynd of aduerſitie alone, but did as it were digge a pitte downe to hell to caſte him the deeper into it. And afterwarde hee loded him with ſuche a weight as was impoſsible for any creature too beare, if he had not a greater ſtrength than is in man. And ſoothly it was a maruel to haue ſuch a conſtancie, notwithſtanding the infirmities that wee ſee in him. For when God ſtrengtheneth his owne, it is not by making them vtterly inſenſible, nor yet by taking their feebleneſſe quite away: But they muſte bee fayne to acknowledge themſelues ſuch as they bee, that is too witte, frayle creatures: and yet in the meane ſeaſon God releeueth their infirmitie and ſetteth them vp againe when they bee caſte downe. Thus yee ſee what happened vnto Iob. Nowe by the way hee ſayth, that hee clothed himſelfe with ſackcloth, and couered his heade with duſte, and that hee did it not by hypocriſie. Beſides this, hee ſayth that none of all theſe thinges beſell him for his miſdeedes. For there is no Robberie (ſay the hee) to be founde in my handes, and my prayer is pure. VVherby hee meeneth that hee thinketh his afflictions ſtrange, ſith hee had not offended God in ſuche ſort as he might deſerue to bee ſo handled. This is the temptation that wee haue ſeene ſo often before, which Iob calleth ſtill to rememberance. But nowe let vs lay foorth the matters particularly and apply them to oure vſe. The ſimilitude that Iob vſeth, importeth a good Leſſon: [which ſimilitude is,] that God hath ſet him as a white in a butte, and that he hath ſette his Archers againſte him, and beſette him round about, and that they haue after ſuch a ſort torn him in pieces, that his gall is tumbled out vpon the ground, that is to ſay, that hee was wounded to the verie heart. By ſpeaking ſo, Iob mente too expreſſe that God afflicted him not after the common manner. But nowe let vs looke to our ſelues: for if wee ſuffer neuer ſo little aduerſitie, wee thinke it ouer great, and that God keepeth no meaſure. It is pitie [Page] to ſee howe nyce wee bee, and there needeth no more, to hold vs skirmiſh to the vttermoſt. So long as it were but a making of ſome moane, it might be thought to be but a part of febleneſſe. But when mē make ſuch a ſtir that they lift vp themſelues againſt God for any common aduerſitie that they haue to abide: is it not an ouergreat impaciencie? Is it not a ſigne that wee were neuer in Gods ſchoole to learne what it is to ſuffer and to yeeld obedience to his will? So then, to the end we may learne to be more ſtrong to indure the chaſtizementes that God ſendeth 10 vs: let vs beare in mynde what is ſhewed vs heere: namely that Iob who was of ſo excellent holineſſe, and whome God loued ſo well, was neuertheleſſe ſet vp as a white to ſhoote at. And I told you that we muſt be ſtrong in our afflictions: not to harden our ſelues againſte God and to chawe vpon our brydle as wee ſee many men doe. For that maketh men hardharted, and ſuffereth them not to be brought to repentance. Therefore we muſt be tender harted in this behalfe: that is to wit, as ſoone as God ticketh vs we muſt ſtreitways awake to thinke vpon him 20 and not tarie till he drawe out his ſword at vs and wound vs, nor till he lette his arrowes flee at vs or thunder vpon vs. VVhat then? As ſoone as he giueth vs but one ſtripe with his rodde, although it be ſoftly, wee muſt bee quiet. And verely if wee were wiſe and well aduiſed, wee would not tarrie till he ſhould ſtrike ſo much as one ſtroke, but we would be warned by his threatnings, and hie vs apace to come home to him before he touched vs: Yee ſee then that it is expedient and profitable that the faythfull ſhuld feele Gods hand and not be hard againſt his ſtrokes. For 30 if a horſe be dull vpon the ſpurre, will men like the better of him for that? will menne thinke it a good propertie in him? No, it is a vice. Euen ſo is it with vs. Though God ſtrike vs not with the ſword, but onely ſhewe vs the ſhadowe of a rodde, yet muſt we be moued. But yet neuertheleſſe wee muſt therwithal bee ſtrong, in ſuch wiſe as I haue told you: which is, that we muſt not be out of heart, nor ſo ouerſorowfull as our griefe might not be aſſuaged, nor we haue any feeling of gods gracious goodneſſe. For they that are ſo preſſed, cānot by any means reclaime thē 40 ſelues, bycauſe that if we once take a conceit that God is our aduerſarie, and ſo haue no truſt at al in his goodneſſe: it is impoſsible that we ſhuld come neere him: but we will rather flee frō him, & whē we be once gone away, we will ſtil labor to draw further & further from him. Therfore we muſt plucke vp a good hart in our aduerſities, that we may call vpon God and not be afrayde too returne vnto him, truſting that he will be readie to ſhewe vs mercie, if wee ſeeke it with a good, pure and rightmeening mynde. Ye ſee then wherevnto the words that I haue touched do 50 tende: namely that wee muſt not bee too nyce in our afflictions, but rather feele them be times, that we may returne vnto God. Alſo if God hauing ſent vs any aduerſitie do double the ſame, and that we may be griped exceedingly both within and without: Yet lette vs aſſure our ſelues that we are not yet come where Iob was, and therfore that if he continued to call vpon God, and to flee ſtill vnto him for refuge, it is not for vs to turne away frō him. Thus yee ſee what wee haue too marke in this ſentence: Nowe whereas heere is mention made of Gods Archers:60 it is a very notable ſimilitude. For wee ſe howe men are alwayes troubled, when they come too the afflictions of this preſent life. For wee can not father them vpon God as wee ought to doe, but wee imagine alwayes that they come by miſfortune, or elſe by meanes of men. To bee ſhort, wee iudge diſorderly, and can not ſhape our ſelues vnto God. For this cauſe, the holie Scripture (beſides that it telleth vs that life and death, light and darkeneſſe, good and euill are in Gods hande) vſeth alſo familiar cō pariſons, to the ende that the matter may be expreſſed to vs the better, according as it is ſayde heere that God did ſet his Archers in aray againſt Iob. Speakes hee heere of men? No: But of all the miſeries that Iob had to indure. Theſe miſeries are termed Gods Archers. And why? To the ende we ſhoulde learne that when God afflicteth vs, hee commeth well furniſhed, as if a iudge ſhould haue his officers about him, and come with a ſtrong companie too apprehende a malefactor. Yee ſee then that God vſeth all the aduerſities which we feele in this preſent life. And therfore let vs not thinke it to be miſfortune when ſome indure ſickeneſſe and ſome pouertie. Lyke as the aduerſities of this worlde are numberleſſe: ſo lette vs aſſure oure ſelues that God hathe innumerable meanes too correct vs when he liſteth, and howe he liſteth. And that is it that Moyſes meeneth when hee ſayth, that all thoſe things are locked vppe in Gods Cofers. After hee hath ſpoken of all the miſeries that can happen too man, hee addeth: And are they not in my Cofers? As if he ſhould ſay, I haue my Treaſurers of good thinges when it pleaſeth mee to ſhewe my fauoure and loue towardes men: yea and I haue wherewith to do them good, not after the manner of the world, but by the meanes incomprehenſible. But on the contrarie part alſo, when I liſt to puniſhe men, they ſhall feele howe I can doe more than they wiſt of, and more than euer they knewe. Thus yee ſee howe God will haue his incomprehenſible ryches knowne vntoo vs, as well by voutſauing too poure out his benefites vpon vs, as alſo by the contrarie. VVherefore let vs be ſure that when ſo euer it pleaſeth him too plague vs, hee can doe it, and that after a ſtraunge manner. VVell, are wee ſcaped from one miſerie? a ſecond will followe, yea and innumerable will come one after another. Lo what we haue to remember in this verſe. Furthermore whereas Iob addeth a newe, that his gall was poured out vpon the grounde, and that his kidneyes were open and ſhredde in pieces: lette vs beare in mynde that which I haue touched afore: that is too witte, that when God puniſheth and purſueth vs with extremitie, and that his hand becommeth ſo grieuous and ouerheauie that we can no more beare it: wee muſte not therefore bee too muche diſcouraged, and as it were dulled: but lette vs beethinke vs of that whiche Iob knewe: which is, that for ſo muche as wee haue too doe with God, lette vs ſighe and grone with all humilitie, according alſo as hee himſelfe addeth, ſaying that his eyes and all his face were blubbered with weeping, that hee hadde ſowed ſackclothe vppon his skinne, and that hee had couered his heade with duste. VVhat ledde Iob to doe ſo? Verely bycauſe he knewe that Gods hande was vpon him, and that of all the miſeries that were light vpon him, none came of fortune, but all of Gods viſitation. Had not Iob bene perſuaded of that, what had it booted hym too haue put on ſackcloth vpon his backe next his skinne, and to haue [Page] caſt duſt vpon his heade? True it is that they whiche thinke not at all vpon God, fayle not to make great complaynts and to weepe and howle: but to weare ſackcloth aright, they ſhall neuer do it except they haue an eye vnto God. By the way, although the Hypocrites knowe not God aright, yet haue they ſome conceit of him whē they ſhewe ſuch ſignes of repentance. True it is that if we ſaw them within, we ſhould finde nothing in them but fainedneſſe: neuertheleſſe, the Ceremonie whereof Iob ſpeaketh, is a ſure ſigne that men are informed to confeſſe that 10 God is their iudge. And for as muche as Iob did it vnfaynedly: we ſay hee was not benummed as theſe vnbeleeuers are. If God handle them any thing roughly, they thinke with themſelues, See the miſfortune that is hapned me, and they looke no further. Iob did not ſo. But he knewe and was fully reſolued, that it behoued him to impute thoſe things vnto God. Had we learned this leſſon, we had profited wel for one day: I meene if we had learned to practize it throughly as we ought to do. For moſt men can well inough confeſſe, that diſeaſes, deathes, and 20 other miſeries, as warres, plagues, famine, and all ſuche things come of God: but if it come to the proofe, we bee amazed, and not able to make that concluſion [and to ſay in ourſelues,] VVell, ſeeing that God viſiteth vs, and cō meth home vnto vs, it behoueth vs nowe to returne vnto him. Heretofore we haue played the looce coltes, & we haue wilfully run aſtray from him: and nowe he rayneth vs with a rough bit, hee ſhaketh his rodde at vs, yea and he maketh vs to feele it: therefore wee muſt learne to ſtoupe vnder his hande. But contrariwiſe howe deale 30 wee in that behalfe? If a man bee afflicted in any poynte, what wil he do elſe but chafe and grind his teeth in grudging againſt God? And why? Surely if a man tell him he hath offended God, he will eaſily graunt it to be true: but he hath no true remorſe to reſtreine himſelfe. And why? For (as I ſayd) we haue but a confuſed conceit of it. Hereby a man maye ſee there are fewe which haue this leſſon well printed in their hearte, and all afflictions are Gods Archers, and that he is garded with them to ſhew himſelf our iudge. As much is to be ſayd of the ordinarie aduerſities 40 that happen commonly. If a people or a whole countrie be touched with warre, according to the pollings, extorcions, and other outrages that are doone there: howe many men are there that thinke vpon God: VVe ſee that all is on a rore: and yet wee conſider not that God guydeth the ſterne. VVhen we ſee ſuch turmoyling wee are admoniſhed to marke and note ſo muche the more the textes of holie Scripture, wherein God ſheweth vs as in a looking glaſſe, or rather as in a liuely picture, that on what ſide ſoeuer men be afflicted, it becommeth them to 50 acknowledge the ſame too bee the hande of God: and ſpecially if a whole coūtrie be plagued, it muſt be acknowledged to be Gods viſitation. VVherfore when any ſuch thing hapneth, let vs follow the example of Iob: which is, that after wee haue wepte, yea euen till oure face bee formeygred with teares: wee muſte come and confeſſe our faultes and deſire God to pitie vs. I ſayde afore, that the vnbeleeuers alſo do weepe: but it behoueth vs to ſet our ſelues vnto God, and then no doubt but he will make account of our teares, according alſo as we heare how Dauid 60 ſaith, that God putteth them all as it were into a bottle. VVhen we bee ſcourged that wee can no more, lette vs flee for ſuccour to our God. And if we weepe before him, ſo it be with true lowlineſſe, ſurely ther ſhall not one teare droppe from our eyes which ſhall not come to bee accounted of in his preſence. For they be ſacrifices euerychone of them, according alſo as it is ſaide in the one and fyftith Pſalme, that a ſorrowfull hearte, and a hearte that is caſt downe, is a pleaſant ſacrifice vnto God. If our teares tende to this ende, and be as witneſſes of our fleeing vnto God with all lowlyneſſe, acknowledging that in ſo much as his hand is againſt vs, there is none other remedie but to beſeech him to be mercifull to vs: it is certayne (as I ſayde) that he will make account of our teares. And ſpecially when wee be troubled by wicked men, if inſteade of making two diuels for one as they ſay, that is to wit, if in ſteade of rendering euill for euill, we come and beſeech God to aſſuage his hande, and to ſet order in the things that are confuzed: let vs aſſure oureſelues, that lyke as hee put vp Dauids teares intoo a bottle: ſo will hee do ours too: And they ſhall not be loſt, though they fall too the grounde: God (I meene) will neuer forget them. Yee ſee then howe we muſt applie this doctrine to our owne inſtruction: that is to wit, if wee weepe when God afflicteth vs, oure teares muſt not bee as the teares of ſillie witleſſe folke, who knowe not what they themſelues meene by it, nor wherevnto they ought to directe themſelues: but wee muſt directe our ſelues vnto God and mourne before him. And this is confyrmed by that Iob ſayth, that hee clothed himſelfe with ſackcloth, and couered his heade with duſt. Surely theſe things were ſignes of repentance, like as when a wretched offender will ſue for grace, hee will not cloth himſelfe in wedding apparell, hee will not come combed and friſled and in a brauerie before his iudge: but hee will rather come ſo as hee maye moue him too compaſsion, I ſaye hee will come with a ſorrowfull and heauie countenance, hee will come courſly apparelled as a mourner. And ſo the faithful haue had the outward ſignes of repentance when God afflicted them, and haue confeſſed their ſinnes that they might obteine forgiueneſſe: their wont was to cloth them ſelues in hayre and ſackcloth, and to caſt duſt vpon their heades, and their ſo dooing was allowed of God. VVhy ſo? For firſte of all, men had neede to quicken vp themſelues, bycauſe they be ſlowe and colde. Therefore when they take conuenient helpe too ſpurre them ſelues forwarde, it is not ſuperfluous, ſyth wee knowe that when it commeth to the humbling of our ſelues before God: we go ſo lazily to it, as it is not but for faſhions ſake. VVee can well ſay wee bee faultie, and wee can well caſt foorth ſome ſighes. But in the meane ſeaſon wee conſider not our offences: the number of them is infinite, and they be exceſsiuely great, as wee ought of right to be diſmayd with feare of death, when wee come before oure iudge. Neuertheleſſe to our ſeeming it is ynough to caſt foorth a ſigh or twaine, and away. Seeing then that there is ſuch a coldneſſe in vs, lette vs aſſure our ſelues that wee haue neede to be ſpurred lyke Aſſes. Lo wherevnto the ſackcloth and duſt of the auncient fathers ſerued. For when they vſed this ſayde Ceremonie, it was not for nought. Alſo it behooueth vs too come vnto God when wee caſt duſt vpon oure heades. For was not the bodie created by [Page] him? Then like as we muſt haue our hearts ſettled [vpon God] ſo muſt oure bodies alſo bee anſwerable therevnto, and all the whole man muſt be dedicated vnto God and do him homage. Nowe then wee ſee that theſe things were no fond trifles, when the auncient fathers ware haire and Sackcloth on their backes, and therewithall did alſo caſt duſt vpon their heades. And that is it which Iob ment by ſpeaking ſo. Neuertheleſſe the Prophete Ioell ſayth, Rende your heartes and not your garmentes. His meaning there is nor to reiecte thoſe outward ſignes: but he 10 directeth his talke to the hypocrites, who thought themſelues well diſcharged, when they had playde a fewe Apes toyes before men, and made a goodly ſhew, ſo as it might ſeeme that they were well ſeaſoned with repentance. Yea (ſayth hee) your garmentes beare good recorde, and yee make many bragges to ſhewe your ſelues to be good penitents. But what for that? Your harts continue ſtill ſtubborne in naughtineſſe, they are as harde as Stithies, which is the thing that you ought to haue begonne at. Furthermore all this notwithſtanding, hee ſayth that the people 20 take ſackcloth and aſhes, and caſt themſelues vpon the ground, and weepe before God, and that the gouernours and ſuch as haue publike charge do begin, and all the reſt of the people follow. Now then we ſée how the auncient fathers vſed ſackcloth and duſte, when they came to the open witneſsing of their repentance before God. True it is that nowe adayes wee bee not tyed nor bound to ſuche manner of doings. Neuertheleſſe, if our repentance were ſuch as it ought to be, wee would not bee frozenharted as we are. For all the neceſsities that I haue alledged, are to 30 be found in vs alſo. If the men of olde time were willing to ſpurre vp themſelues to the knowledge of their owne ſinnes, by putting ſackcloth on their backes: I praye you what ſhall become of vs? Haue we ſuch and ſo feruent a zeale to craue pardon of God? Are wee ſo pulled downe that we miſlike of our offences, and are as ſorie for them as were requiſite? Alas no. It were much for our behoof: but wee bee dull in that behalfe. Then if the auncient fathers needed too humble them ſelues in acknowledging their ſinnes: much more neede we to doe it. But what?40 VVe thinke not on it a whit. And thereby it is ſeene that we can no skil, neither of God, nor of his iudgement, nor of our owne ſinnes. True it is that our ſinnes may perchaunce be well ynough knowne to vs. But to perceyue our owne filthineſſe, and to bee aſhamed of it, and to bee grieued with our ſelues for it: that is no part of our care, we hearken not after it. And yet notwithſtanding, this was not written in vaine. Then let vs learne, that if any of vs be afflicted, although he ware no ſackcloth, ne caſt duſt vpon his heade: yet ought we (as much as we can) to ſtirre 50 vp our ſelues by all the meanes that we ſee meete for vs. VVhen a man is by him ſelfe alone, let him bethinke himſelfe thus: well, I pray not to God ſo hartily as I ſhould doe. And let him aduiſe himſelfe, ſuche a meane were good for mee, if I did caſt my ſelfe vpon the earth, and lay there as it were with my mouth in the duſt, beeing abaſhed and aſhamed before God: that ſhoulde touch mee more neerely to the quicke, and I ſhould be prouoked to flee to my God for ſuccour. Beholde (I ſay) howe euerie man ought to prouoke himſelfe particularly, ſpecially 60 when neede conſtreyneth vs, as wee ſee wee haue great neede preſently. And alſo let all of vs ſtirre vp our ſelues togither. As ſoone as God ſendeth any plague, or famine, thinke wee it ſhould not bee a pleaſant ſacrifize to him, if men made ſolemne proteſtation, and that both great and ſmall confeſſed their ſinnes before him, and euerie man ſtirred vp his neighbours to doe the ſame? Contrariwiſe when we come bolt vpright, and it ſeemeth that wee perceiue not Gods chaſtizements, but giue him the ſlip: doe wee wonder if hee double his blowes, yea and puniſhe vs ſeuen folde more, as it is ſayde in his lawe? VVee haue skill inough to chafe and to demaund wherefore he preſſeth vs ſo ſore: yea but wee conſider not, that when hee went about to meeken vs, we did beate backe his blowes with ſuch pryde and ſturdineſſe, as he is fayne of neceſsitie to double them. So then let vs bethinke vs to practize better this leſſon that is ſhewed vs here by Iob. And furthermore let vs marke well what he ſayth for a concluſion: that is to witte, that there was no extorcion or robberie in his hands, and that his prayer had bene pure. Iob addeth this (as I ſayde) to ſignifie that ſuche manner of affliction was ſtraunge to him. For ſo hath he ſpoken heeretofore. And ſurely when ſo euer God afflicteth vs, beholde what wee muſt do, wee muſt enter into our ſelues and examine our owne liues, and therevpon according as wee haue offended, ſo muſt we lament before God, and ſay: Alas Lorde thou afflicteſt me ſore in deed, but if I compare my faults, and wey them in the ballance with the aduerſitie that I indure, Alas Lorde I knowe I haue offended thee ſo many wayes, that if thou ſhouldeſt plunge me euen in hell, I were well worthie of it. Lo what we haue to doe. But if we perceiue not that God afflicteth vs for our ſinnes, that is a verie ſore temptation to vs. [And we fall to reaſoning in oure ſelues,] howe nowe? VVhat haue I treſpaſſed? VVherefore doth God handle me ſo rigorouſly? I ſee he ſpareth the wicked: I haue indeuered to ſerue him with a good and vpright conſcience: In deede I come farre ſhort of diſcharging my dutie throughly: But yet haue I euer kept on forwarde: and yet notwithſtanding I am vſed as the vnhappieſt and curſe dſt creature that the earth beareth. And what is ment by this geere? Ye ſee here a great temptation, and ſuch a one as is able to diſmaye vs, according as befell to Iob. But what is to bee done in this behalfe? Firſt let vs be well aduiſed that wee may be like to Iob, ſo as wee may ſay that there is not extortion in oure handes. For it is an eaſie matter for a man to vaunte and bragge of his ſoundneſſe, as wee ſee that the wickedd eſt ſort are not aſhamed to do. And nowe adayes if a man admoniſheth them of their miſdoings, O there is nothing but perfection in them, and the diueliſheſt of them all would be eſteemed as halfe Angels. So then (as I ſayd) let vs for our part ſerch throughly what is in vs without flatterie, and let vs not proteſt that wee haue cleane handes, except wee bee throughly like vnto Iob: and for performance of that, we muſt not be our owne iudges to iudge after our owne fancies. After what manner is it that men ought to examine oure liues, or in what fourme ſhoulde they frame their inditement? It muſt not be with ſaying, I weene I ſuppoſe, I take it ſo, or I weene not. All this ſtuffe muſt be layde away. VVhat then? Let vs come to Gods lawe, and praye him to inlighten vs with his holie ſpirite, that we may throughly ſerch out our owne darkneſſe [Page] for the ſinnes that are in vs are terrible lurkingholes. God therefore muſte bee fayne too light vs vp a Creſſet, and to giue vs wiſedome and diſcretion to knowe and vnderſtande our faultes in ſuche wiſe as wee may confeſſe them. Thus yee ſee what wee haue to doe. But let vs put the cace that Gods handling of vs ſo is not for oure ſinnes, as in good ſooth hee mente no ſuche thing towardes Iob as to puniſhe him for his deſertes. VVherefore did hee it then? Hee intended to trie his pacience. God then may afflicte the good men more than 10 the euill: according as wee ſee that Ezechiell indured much more than the wickeddeſt that were in Ieruſalem. VVherein God had not a ſpeciall eye to his ſinnes. Howbeeit although God puniſhe vs not according to our ſinnes, yet is not that as much to ſay as hee may not doe it if he liſt. If we ſhould bee ſcourged a hundred tymes more than Iob was, and that God would ſend vs ſorer aduerſities than hee ſent him: Yet ſhould he not do vs any wrōg at all. Thus yee ſee what wee haue to marke: and therewithall it behooueth vs to knowe, that in ſo doing God 20 executeth his iudgementes, which are concealed and kept from vs for a time. Beholde ſometimes when hee chaſtizeth vs, it ſeemeth that hee were minded to deſtroye vs: and yet hee doth it for our welfare. True it is what wee knowe it not preſently. But wee ſhall knowe it when he diſcoureth that which is now hidden. Againe, if Iob were handled ſo roughly, notwithſtanding that he had pure and cleane handes, as will appeere by the proteſtations that wee ſhall heare him make heereafter: I praye you ought wee to wonder nowe adayes if God afflict vs: I ſay, vs 30 that haue rebelled againſt him ſo many wayes? Let euery of vs a little bethinke himſelfe: and we ſhall finde wee haue committed ſo many iniquities and offences, as it is horrible. God afflicteth vs: but after what manner? Not as hee did Iob: hee beareth with vs a great deale more. For he giueth vs but a ſtripe or twaine with a rodde. But put the cace he ſtrake vs with great blowes of his ſword: yet are not his ſtrokes deadly. Then ſeeing it is ſayde that Iob was handled ſo rigorouſly, notwithſtanding that hys handes were cleare, and his prayer right before God: let vs learne that if all the worlde were plagued after the ſame ſorte, there were no cauſe why they ſhould wonder. VVhy ſo? For wee are ſure that iniquitie is as a water floud, and that as euery man feeleth it particularly in himſelfe, ſo are wee all of vs infected with vices in common. For who he is that can ſay he hath walked ſo vprightly, as hee may truely proteſt, that his handes bee cleare before God? Alas, he commeth farre ſhort. Then ſeeing it is ſo, let vs be ſure that whenſoeuer we indure any afflictions, the ſame is Gods puniſhment for our ſinnes: and therefore, that wee may beare them paciently, let vs aſſure our ſelues we haue deſerued much more. Neuertheleſſe let vs bee bolde to flee vnto our God, praying him to voutſafe to clenze vs from all our vnrightuouſneſſe, which is the cauſe of the miſeries that wee endure in this preſent life: and that it maye pleaſe him to beare with our infirmities, and make vs feele his goodneſſe, to the ende wee may alwayes haue occaſion to glorifie him, euen vntill he haue diſpatched vs out of this flightfull life, to make vs partakers of his euerlaſting glorie.

Nowe let vs fall downe before the preſence of oure good God with acknowledgement of our faults, praying him to make vs knowe them in ſuch wiſe (ſo farre foorth as is expedient for vs) as that therewithall hee comforte vs by his goodneſſe, and ſo reforme vs by his holie ſpirit, as wee may not neede to bee perſecuted roughly at his hand, but that aſſoone as he giueth any inckling, we may bee throughly moued to humble oure ſelues vnder him. And that it maye pleaſe him to accepte our prayers, not only for our ſelues, but alſo for al thoſe that haue need in theſe dayes, according as wee ſee howe ſore the whole wretched worlde is plagued. VVherefore let vs beſeech our good God to looke vpon it with the eye of pitie, that by reaſon of the ſpreading out of his mercie vpon vs, and vpon all Nations of the earth, wee may haue occaſion to ſound forth his prayſes euery where. And ſo let vs ſay, Almightie God our heauenly father, wee acknowledge and confeſſe, &c.

The .lxiiij. Sermon, which is the third vpon the .xvj. Chapter.

This Sermon is yet ſtill vpon the .xvij. verſe, and then vpon the text that followeth.

18 O earth, hide thou not my bloud, neither let there be any place for my cries.

19 For euen novve is my vvitneſſe in heauen, and he that vvarrant eth me is in the higheſt places,

20 My friendes are Rhetoricians againſt me, and myne eyes poure out teares vnto God.

21 O that it vvere lavvfull for man to reaſon vvith God, as vvith the ſonne of man his neighbor.

22 Beholde the ſhort yeares ſhall ſlide avvaye, and I enter into the vvaye by the vvhich I ſhall not come backe againe.

IOB intending too make proteſtation of hys owne vpryghtneſſe, ſetteth downe heere twoo thinges, that is too witte, that hee hath not delte amiſſe towards men, and that hee hathe called vpon God purely. And that was by referring his life too the lawe, bicauſe that there our Lorde ſheweth both howe wee muſte ſerue him, and howe wee muſte bee 60 conuerſant among men: inſomuch that we be often ſpoken to of it, and not without cauſe. For it is no ſmall matter to bee able to guide our life in ſuche wiſe as it maye pleaſe God. VVe ſee then what Iobs intent was: namely, [to ſhew that he had indeuered to ſerue god, and to walk with his neighbours without hurting or annoying of any bodie. True it is that heere hee ſetteth downe but two particulars. Howbeit his meening is to comprehende the whole. For when hee ſayth there is no outrage nor exceſſe in his handes: it importeth as muche as that he had liued withoute giuing any man cauſe to complayne of [Page] him, as who ſhoulde ſay, hee had not procured them any harme or loſſe. True it is that wee may doe ſome wrong and iniurie without any ſhew of violence. But for as much as when men giue themſelues too harmefulneſſe, they ſtarte out of their boundes, and ſtreyne themſelues too racke one, to pill another, and to deuour the third: therefore Iob purpoſely ſayeth, that there had beene no rauening in his handes. As much is ment by the ſeconde ſaying For the ſeruing of God conſiſteth not only in the exerciſe of prayer: But for ſo much as that is the chief point:10 vnder that particular, Iob hath comprehended the whole. Nowe then wee ſee after what ſorte our life may bee allowable afore God: that is to witte, when it is duely referred to his lawe. For God will not haue men to liue after their owne ſwinge, nor too delight in this or that, as they thinke beſt themſelues, nor to be their owne iudges. But hee himſelfe will haue the whole authoritie ouer vs, and that wee ſhould be gouerned according to his word. So then to the ende that wee labour not in vaine, let vs learne too walke according to Gods commaundement.20 Marke that for one poynte. Verely this is oftentimes ſhewed vs: but yet for all that wee ſee howe the worlde doth alwayes runne aſtraye, and men delight to much in their owne fancies. Therefore it is not without cauſe that the holie Scripture doth ſo often ſende vs to this poynt, that wee ſhould liue, not after our owne liking, but according as God hath commaunded. Againe, whereas vnder the worde Prayer, heere is mention made of the whole ſeruice of God: wee ought to weye the ſame throughly. For the moſt part of men thinke not at al of praying vnto 30 God, and wee ſee howe the world diſchargeth it ſelfe of it verie lightly. Neuertheleſſe, when the Scripture ſpeaketh of the honouring of God, the chiefeſt poynte of it which it ſetteth downe to vs, is prayer: and had this bene obſerued as it ought to bee: the manner of praying had bene much more eſteemed among men, ſo as they would not haue ſwarued one waye nor other, but haue followed that which the holie Scripture ſheweth. But nowe cleane contrariwiſe, it is come to paſſe that men haue taken ſuch a ſcope in praying vntoo God, as there is no reckening 40 made of knowing what is good and profytable too bee prayed for, or in what maner: but euerie man ſteppes to it like blinde Bayarde, and commes not duetifully vntoo God. And whence proceedeth this ouerweenyng? Bycauſe wee take not Prayer too bee a thing of ſo great eſtimation as it is. For if wee tooke it for the cheefe poynte of Gods Seruice, it is certayne that wee woulde go to it with farre greater heartineſſe than we do. Againe wee ſee, that in ſteade of praying vnto God, menne are giuen to praying to Sainctes deceaſed: and the worlde,50 which yeeldeth that thing to creatures which is peculiar vnto God, thinketh not the ſame to bee otherwyſe than good. If a man aske the Papiſtes why they terme the Virgin Marie their hope of ſaluation, why they flee to hir, and why euery one of them hath his ſeuerall Saincte to be his patrone: if a man tell them it is blaſphemie againſt God: it is verie hard to make them beleue ſo. And why? Bicauſe they neuer knewe nor taſted of that which the holie Scripture vttereth ſo diligently: that is to wit, that to ſerue God aright, it behooueth vs to praye vnto him.60 Surely the greateſt and honorableſt ſeruice that he requireth of vs, and the greateſt and ſoueraineſt worſhip that he alloweth, is for vs too haue oure recourſe vntoo him. Now had the Papiſts conſidered this: would it not haue yrked them to haue gone to a deade creature, and to ſay, I worſhip God, or rather I yeelde him his due? Prayer is the principall ſeruice that he requireth at oure handes, and yet they will conuey the ſame ouer to a creature. Is not this a peruerting of the order of nature? So much the better therefore ought wee to marke throughly what is conteyned here: that is to wit, that by this word prayer, Iob ment to ſhewe that he had ſerued God purely. And ſo if men will nowe giue proofe of their vprightneſſe: let them not alledge their Gewgawes, as the hypocrites are wont to doe, ſaying, Haue wee not faſted? haue wee not done this or that? But wee muſte vnderſtande, that our Lorde will haue vs ruled after his lawe, and hee will haue the whole authoritie ouer vs. Marke that for one poynt. Furthermore wee haue alſo to note, that our prayer ſhall neuer bee pure before God, nor acceptable vnto him, vnleſſe our handes bee cleere from violence. And why? If wee bee cruell and wrangling with our neighbors, God putteth vs backe, and we haue no acceſſe vnto him. True it is that many do giue the aduenture to pray vnto God: although they be full of rauening, and haue troubled one, and tormented an other: yet ceaſſe they not to bee hardie ynough to call vpon God. But ſurely their prayers are abhominable, bycauſe their handes are ſtayned with bloude, that is to ſay, with wicked doings. And heere yee ſee alſo why God complayneth by his Prophet Eſay, that the Iewes came to weare the pauement of his Temple: And ſo hee mocketh them, meening that hee liketh not their comming to his Temple, and of their making of reſemblance as though they ment to worſhippe him. For (ſayth he) your handes are full of bloud: that is to ſay, ye haue not ceaſſed to anoy and hurt your neighbors. Nowe thinke you that I will giue you acceſſe to me, or that I will haue any acquaintance with you? Thus yee ſee in effecte what we haue to conſider in this ſentence. And nowe Iob addeth, O earth, byde not my bloude, neither let my teares take place. Some haue miſinterpreted this ſentence, that the earth bideth not the bloud. For they vnderſtood it that Iob ſhould wiſh to haue his miſeries knowne, and that for as much as hee was afflicted after ſo exceſsiue a faſhion, hee deſired that his bloude might not be hidden, but that the earth might crie for vengeance of it. But to what purpoſe were that? He was not plagued by men. And ment he that the earth ſhould aske vengeance againſt God? Againe on the otherſide, the texte declareth it ſelfe anon after: And needes muſt a man ſhet his owne eyes if he will be ouerſeene in ſo eaſie a matter. For Iob heere toucheth two points. The one is in theſe words, O earth hide not my blud, & the other is in theſe, neither let my cries take place. VVhat meeneth hee by wiſhing that his cryes ſhould not take place? It is as muche to ſay, as when hee hathe ouerlaboured himſelfe in crying and turmoyling, it ſhall bee but laboure loſt, bycauſe God refuſeth it. And that if hee come to men, he ſhall gayne nothing by it. Syth the cace ſtandeth ſo, wee maye eaſily conclude, that in ſaying, O earth, hide not my bloude, he graunteth that if he haue done amiſſe, the matter ſhall come to account and iudgement, and all his whole life ſhall bee layde afore him, and his [Page] inditement ſhall bee framed with extremitie, and God will handle him according to his deſerts. And doubtleſſe, in the holy Scripture the worde Bloude, is oftentimes taken for all horrible crimes. [As for example.] Lorde deliuer me from bloude: that is to ſaye, Lorde deliuer mee from all the deadly ſinnes that I haue commited. VVherfore wee ſee that Iob in this place termeth all the trāſgreſsions and crimes that hee might haue committed, by the name of his Bloud. And that is according to his matter. For he had ſayde that his handes were cleere from rauin.10 And for a confirmation thereof hee addeth, that if God finde him guiltie in any thing whatſoeuer it be, hee is contented that the ſame ſhall come to light and to account, and that his ſinnes ſhould bee no longer concealed, but that God ſhoulde bring them abroade: and that when he is throughly examined, if hee bee found faultie, hee is contented that God ſhould ſhewe him no fauoure nor mercie. And afterward hee ſayth, that although hee ſighe and ſhreeke, yet notwithſtanding let it not boote him, but let al his outcries be loſt, ſo as it may ſeeme that 20 Gods eares are ſtopped. Now we ſee what Iobs meening is. And heere we haue to call to mynde a thing that hath beene treated of afore: that Iobs raging is bycauſe hee looketh not at Gods ſoueraine iuſtice, whiche is ſo perfecte and exquiſite, as no creature is able to ſtande with it, no not euen the Angelles, as hath beene ſayde heeretofore. For had Iob looked well vpon that, it would haue hilde him in awe, ſo as he ſhould neuer haue made ſuche proteſtations. Moreouer wee muſt call to remembrance that Iobs intent is not to iuſtifie himſelfe, as though hee 30 were vtterly innocent: but he loketh at the reſpect why God ſhould puniſh him: which was not that he had deſerued it, as men are commonly puniſhed for their miſdeeds. Alſo God had another reſpect: that is to wit, he ment to ſet him forth as a mirrour to all men, and to trie his pacience. Iob then meeneth not to declare heere that his life was wholly pure, and that he had neuer done amiſſe: but his meening is that God puniſheth him as rigorouſly as if he were a wicked caytife, and had led a more licencious life than all other men. Lo heere in effect what we haue 40 to beare away. But as for vs, let vs aſſure our ſelues that if God plague vs, it is for our ſinnes. And although our conſcience witneſſed that wee deſire to ſerue and honour him, yea euen without hypocriſie: yet notwithſtanding we ſhall come farre ſhort of beeing ſo cleare as we ought to bee, and wee ſhould bee found indaungered a hundred thouſand wayes. Therefore let euery man looke neerely to himſelf, and whē we know our faults beſt, let vs be ſure that God knoweth a hundred times more by vs than we our ſelues do. For if we knowe ſome one fault, is not God 50 more ſharpe ſighted, as ſayth Sainte Iohn in his Canonicall Epiſtle? So then, let vs learne too humble oure ſelues and to beſeech God to hide our faultes. For it behoueth vs to come backe to that which is ſayde in the two and thirtie Pſalme: namely, Bleſſed is the man whoſe ſinnes the Lorde couereth, and whoſe iniquities hee calleth not to remembrance. If God diſcouer oure faultes, we muſt all of vs periſhe, yea euen the perfecteſt. So then the onely refuge of our welfare, is to praye vnto God to hide all our tranſgreſsions, that they maye not come too 60 account before him. For if he intende to iudge them, there is no ſhift but hell muſt be prepared for vs. Furthermore, let vs deſire God to hearken to our cries, vnworthy though they bee. For if God delay the graunting of our requeſtes till wee haue ſerued him in all perfection: alas, what ſhall become of vs? There ſhall not be any one but the gate ſhall bee ſhet againſt him, ſo as hee ſhall haue no entrance vnto God. Our cries therfore muſt be receiued, notwithſtanding that we haue deſerued to be ſhaken off. Neuertheleſſe, it behoueth vs to doe our indeuer, to liue quietly with our neighbors, that we may haue Gods fauour, and finde him ſuch a one towards vs as we deſire. VVhy ſo? For it is written, iudgement without mercie ſhall he haue, that hath bene mercileſſe. Ye ſee how Saint Iames telleth vs that God will deale rigorouſly with vs, if we haue no pittie and compaſsion vpon our neighbors heere. VVhat thing can betide vs ſo dreadfull, as when God handleth vs rigorouſly? And contrariwiſe where is there any hope for vs to conceyue, but in Gods vſing of his infinite goodneſſe, which he ſheweth in not imputing our ſinnes to vs? Againe Salomon ſayth, that hee which ſtoppeth his eare at the crying of the poore, ſhall cry himſelfe and not be heard. Then if our neighbours be in aduerſitie, and deſire our ayde, and yetnotwithſtanding we be deafe, ſo as we ſhake them off, yea and (which worſe is) we alſo torment them: needes muſt we feele this vengeance, that God ſhall make vs to crie, yea and bring vs to ſuch an after deale as we wote not where to become, and yet for all that ſhall not hearken to vs. Therefore (as I haue ſayd alreadie) if wee will haue God mercifull to vs, let vs beware that we haue compaſsion of ſuch as are in aduerſitie, and that we ſuccor them: and let vs kepe our ſelues from all crueltie and outrage, leaſt the thing that is written be performed vpō vs: which is, that the ſame meaſure ſhall be moten to vs which wee mote to our neighbours. Thus ye ſee in effect what we haue to marke in this ſentence. Now there followeth immediately after. Alſo now I ſee my witneſſes in heauen, and hee that warranteth mee is in the highest places. My friends play the orators againſt me, and mine eyes guſh out teares vnto God. Heere Iob appealeth vnto God as the onely competent iudge, bicauſe hee had bene wrongfully condemned by men. And he doubteth not to appeale vnto God, for as much as hee knowes his cace is good. True it is (as I haue ſaid already) that he miſſehandleth his cace: howe be it in ſo doing hee had iuſt cauſe to mainteine his own ſoundneſſe. Ye ſee then that the cauſe why he is not afrayde to appeale vnto God, is for that he ſeeth that men do perſecute him wrongfully. But let vs conſider what a one Iob was, to the intent we vſe not ſuch raſh boldneſſe as moſt men do. VVhen the matter commeth to calling of God to witneſſe, I pray you who is he that maketh any curſie or conſcience at it. The world now adays is full of forſwearing, and ther is no faithfulneſſe in it. VVhereof cōmes this? It is bicauſe we haue no feeling of Gods iuſtice, but we come ruſhing againſt his ſeate like wilde beaſtes. For what is periurie or forſwearing? It is a ſpiting of God, as though hee had neither might nor authoritie to puniſhe vs. VVe can not denie but it is ſo when wee call God to bee oure witneſſe and iudge. Hee therefore that ſweareth falſely, doth mocke Gods maieſtie to his face: and yet for all that we ſee that men make not much account of it. Then is it apparant hereby, that [Page] wee beare ſmall reuerence too the Maieſtie of God. VVherefore ſo muche the more oughte wee to marke that whiche I ſayde: namely, that wee muſte not bee ſo bolde in proteſting before God, and in calling him too recorde: but wee muſte goe too it as if wee were at the poynt to yeelde an accounte before him. After the ſame maner was Iob ſummoned, as we haue ſeene heretofore, and ſhall ſee yet more fully hereafter. Nowadays if a man bee accuſed of any crime, althoughe he be taken tardie, yea and vtterly conuinced: yet will hee make no conſcience 10 too ſaye, God is my witneſſe that I am wronged, and falſely accuſed. And howe happeneth it that Gods name is ſo ryfe in mennes mouthes? Alſo when the hypocrites will magnifye them ſelues, they will alwayes ſaye, God is priuie too my hearte, he knoweth what I am, I referre my cace too hym. And how happeneth this? Doe wee thinke, that bycauſe God wynketh at menne, when they call him ſo to recorde, as it were to falſe ſtandarde larum, and puniſheth not thoſe at the firſte daſhe whiche doe ſo dallie with him: therefore hee will not at 20 lengthe ſhewe that whiche hee hath vttered in his lawe, that is too witte, that hee will not ſuffer his name too be taken ſo in vaine, but will reuendge the wrong that is doone him in offering him ſo great reproch as too ſcorne his Maieſtie after that ſorte? Then lette vs marke well, that as ofte as we muſte come before God, it behoueth vs too haue examined oure lyfe after the example of Iob, and that wee bee not ſo raſhe as to ſteppe foorth to ſaye, God is my witneſſe: but that wee haue thoroughly ſerched oure conſciences, and that God anſwere within vs, that hee alloweth them. Marke that for one poynte.30 And heerewithall wee haue further too marke, that if all the worlde beare vs recorde, it is nothyng till God haue allowed it. And hereby wee bee warned not too diſpoſe our lyfe to any fayre outewarde ſhewe, as wee ſee howe there is nothing but vayngloriouſneſſe alwayes in the worlde. If men clappe their handes at vs, and wee bee in good eſtimation among them: it is ynough for vs, and wee woulde fayne that God ſhould content himſelfe with it too. Yea but hee is not lyke mortall men, as the holye Scripture ſheweth. And why? VVee ſee,40 the outwarde appearance: but God ſearcheth that which is hidden within, and hath an eye too truth and vprightneſſe, as he ſpeaketh by his Prophete Hieremie, accordingly too the other texte in Samuell. Seeing it is ſo, let vs learne to knowe that it behoueth vs not only to haue oure handes, oure eyes and feete cleane, neyther muſt wee thinke our ſelues too haue doone muche, when oure ſinnes are not manifeſte. And why? For the chief poynt is to haue our recorde in heauen: that is too ſaye,50 that God allowe of our doings, as I haue declared alreadie. VVhat manner of allowaunce muſt wee haue before God? Verely that wee haue walked in pureneſſe of heart, that there hath not bin any hypocriſie in vs, and that wee haue not onely had ſome outwarde ſhewe, ſo as wee might ſaye, the worlde can not charge me with this or that: but that wee haue had a right meening mynde, that wee haue continued in good dooing, and that wee haue indeuered ſo too behaue oure ſelues, as if God marked not onely all our woorkes, but alſo our thoughtes 60 too. Marke yet further what we haue to beare awaye in this ſentence. Beholde (ſayth Iob) euen nowe is my recorde in heauen. Vnder this woorde Euen, or Alſo, hee comprehendeth, that he may wel take men to witneſſe with him, but hee paſſeth yet further, and commeth euen vntoo God. And that ought to bee weyed. For whereas hypocrites call God too witneſſe, they dare not put themſelues to the triall of menne. If there bee a wicked perſone that is notoriouſly knowne too bee ſuche a one, ſo he be not caſte in priſon, or ſo hee bee not a drawing to the gallowes, hee will brag of his honeſtie to the vttermoſte: and yet in the meane whyle euerie man wil condemne him, yea and in ſteade of three or foure Iudges, he ſhall haue a hundred or a thouſande. For euerie man will ſaye, Marke mee yonder naughtypacke, marke mee yonder Theefe, marke me yonder murtherer, marke me yonder extortioner, yonder ſwearer, yonder extortioner, yonder ſwearer, yonder deſpizer of God. And yet for all this, ſuche manner of menne are ſo ſhameleſſe, that they make no bones to take God to recorde of their honeſtie, and too proteſte that he knoweth them, and that they bee readie to anſwere before him, where as if the matter come but too the tryall of menne, they ſhoulde haue a thouſande voyces too condemne them, as I haue touched alreadye. And howe dare they then preſent themſelues before God? Bicauſe they conceyue not his Maieſtie. Lo why wee oughte too weye well thys woorde Euen, ſayeth Iob. For hee preſuppoſeth that hee maye call men to recorde, and that euerie man will beare witneſſe with him, that hee hadde ſo behaued himſelfe as that hee had bene an eye to the blynde, a gardian too the fatherleſſe, a defender of the widdowes, that hee had ſerued in ſtead of legges to the Cripples, and that his hande had neuer bene ſhet too the poore, as wee ſee he maketh his proteſtations afterwarde. For Iob had walked in ſuche wyſe afore men, as hee ſayeth hee myghte come euen before God alſo, whyche is a greate thing. Alſo wee ſee howe he magnifyeth heere the witneſſe of heauen. And by this it is well too bee coniectured, that hee flung not out at aduenture too iuſtifye himſelfe with vnbrideled libertie as theſe mockers doe, who proteſte with their mouth that God knoweth them, and yet their life is ſo villanous as the verie ayre ſtinketh of it, and the verye babes canne skyll too ſpeake of it. Thus yee ſee what wee haue too marke in this texte. Afterwarde hee addeth, that his freendes playde the Oratours against him: and that in the meane whyle his eyes poured oute teares afore God. Here Iob ſheweth why hee is fayne too referre himſelfe too Gods iudgement: namely, bycauſe he fyndeth no reaſon nor vprightneſſe among men. Surely it is a verie greate temptation when wee bee plagued, and that the worlde taketh vs to bee forſaken of God: for it is a pollicie of the Diuels too driue vs too deſpaire. VVhen a poore man is ſmitten with Gods roddes, the miſerie that he indureth is heauie inoughe of it ſelfe: nowe if one come and laye a double loade vppon his backe, by caſting him in the teeth howe it appeareth plainly that hee is vtterly forſaken of God: it is ynough to ouerwhelme him. For I ſpeake not of the wicked ſtubborne ſorte, whome God plagueth for their ſinnes: but I ſpeake of ſuche as haue walked vprightly, and yet notwithſtanding God hathe not miſſed too afflict them. True it is that they haue wel [Page] deſerued it: but hee hath not alwayes an eye vnto that. Nowe and then hee intendeth too mortifye them for the tyme to come. Bicauſe they be not yet ſufficiently tamed, he is fayne to cut away all the leude affections that are in them. And furthermore he will haue them learne that it is needfull for them too pray vnto him, and to put theyr whole truſt in him: and finally he wil haue their pacience ſhewed. Thus ye ſee, that a good man, which tendeth too Godward, and walketh playnely, ſhall notwithſtandyng haue greate plagues. Nowe is that a proofe that God taketh 10 him to be a greater ſinner than other men. No ſurely. And yet if a man ſhould threape that vpon him, it were inough to caſte him intoo deſpaire. But ſo was Iob delte with. Then let vs marke well, that the ſayde temptation is hard and burthenſome, and therfore let vs reſort to the remedie that we muſt vſe, that is to wit, that we preſente our ſelues before God, without tying of our ſelues ouermuche vnto men, according as Iob hathe diſcourſed heere afore. My frendes (ſayth he) play the Oratours againſte mee. He meeneth that they which oughte to haue comforted 20 him, and partly to haue aſſuaged his grief, haue taken pleſure to mocke at him. For this Rhetorike wherof he ſpeaketh, is nothing elſe but that they had filed their toungs to mock at him, to vexe him, and to put him beſides himſelfe. This hapned vnto Iob, to the ende it ſhould bee an example vnto vs. Therfore whenſoeuer it ſhal pleaſe God too afflict vs, if the world iudge amiſſe of vs, and diuers take occaſion to condemne vs, as though our mynd had neuer bene rightly diſpoſed: let vs take all paciently, aſſuring our ſelues, that when oure Lorde ſtirreth vp men after that ſort agaynſt vs, and Satan practiſeth too caſt vs 30 quite downe, the ſame is a parte of our Croſſe, and wee muſte ſeeke too remedie the miſchiefe in ſuche wyſe as Iob ſheweth vs. And how is that? Oure eyes muſt poure out teares vnto God. VVhy ſo? VVe ſee men come too vexe vs after that ſort, and therfore we would encounter them to driue them backe. And howe? O, they doo mee great wrong, and it is a greate crueltie too handle me after this maner. True it is that we maye well make ſuche proteſtation: but wee muſt not ſtande too muche vpon that point, we muſt but glaunce at it, yea and it muſte be 40 done to an other ende, namely, as ſorie that men ſhould [...]ake occaſion of ſtumbling at vs. But to the intente wee be not an example of euill, let vs ſaye thus: Beholde, although men iudge euill of mee, yet haue I endeuered to ſerue God. Neuertheleſſe, this conceite muſte glyde away lightly, for we neuer bethink vs of Gods iudgementes, neyther doe we enter intoo our owne conſciences, ſo long as we pleade after that ſort with men. VVe ſee this vice too bee ouer common. Therfore let vs remember 50 this leſſon that is ſhewed vs heere: that is too wit, that our eyes muſt ſhed out teares before God. And how? By lifting vp our eyes aloft. For when we ſee men ſo malicious towards vs, that we can draw no reaſon out of them, though it be eaſie for them to iudge of oure life, and that we haue not doone any thing worthie of blame: lette vs learne to reſort vnto God, and to be content to haue him for our warrant. Thus yee ſee wherevntoo Iob leadeth vs when wee follow his example duely. And heereby alſo it is ſhewed vs more plainly, wherefore he made the 60 proteſtations which we haue heard not long ſince. And ſo his complayning in this ſentence, is bycauſe men condemned him wrongfully. But let vs nowe proceede further. He wiſheth that it were lawfull for hym to pleade with God as a mortall man doth with his equall. But (ſayeth he) the ſhort dayes ſlide away, and I enter into the way by whiche I ſhall not come backe ageyn. VVhen Iob wiſheth that it were lawfull for him to plead with God, it is according to that whiche wee haue ſeene alreadie. For hereby he ſheweth that his chafing is bicauſe the miſerie that he endured was ſo greuous as he could not beare it any more. But in ſo doing hee did amiſſe. It is not for vs to accuſe Iob in all points: but let vs haue an eye to that whiche I haue ſayde, namely, that where as he had a good matter, yet he was caried away and ouerſhot himſelf [in the handling of it.] And why was that? For had he knowne his owne tranſgreſsion, and the faults that he had cōmitted, he had ſubmitted himſelfe quietly to Gods will, and not entred intoo any pleading or faultfinding. He had ſayd afore, how he knew that the Angels were not clere before God: and that there was ſuch a perfect rightuouſneſſe in God, as that all that euer the creatures can bring, muſt of neceſſitie bee nought worth: inſomuch that if the brightneſſe of the Sunne do dimme the Starres, much rather muſte Gods rightuouſneſſe ſwallowe vp all the rightuouſneſſe that we ſuppoſe our ſelues to haue. Iob therefore ſpake after that maner. But if he had well remembred the ſaid conſideration [of Gods rightuouſneſſe:] he would not haue ſo ouerſhot himſelfe, as to ſay, I would it were lawfull for mee to goe to lawe with God. But (as I haue touched already) albeit that he knew this doctrine: yet was his paſsion ſo vehement, as he forgate himſelf. And hereby we be warned, ſo to beare away the things whiche we reade in the holie Scripture, as wee may learne too bridle our paſsions when wee bee tempted to impaciencie, or anye other vice: and as the thing that wee haue learned by Gods worde, may bee ſufficient to drawe vs from the trouble that riſeth vp againſt vs. Saint Paule ſayeth, that the Goſpell is of power to ſubdue all things that lifte vp themſelues againſte God. Beholde oure wittes, beholde oure fleſhly affections, and ſee howe they lifte vp themſelues agaynſt God and bid him battell. VVhat is to be doone? They muſt be hilde in captiuitie, that is too ſaye, what ſoeuer it be that we finde in vs, and in oure nature too bee agaynſt God and his doctrine, wee muſt ſubdue it by force. Thus yee ſee a perfect conſtancie wherein it behoueth vs to continue. Therefore when we fall to diſputing of this and that, and ſpecially when we come too encountering: let vs ſhrinke downe meekely lyke ſillie ſheepe, and let vs alwayes conclude: God is my iudge, and there is nothing too bee found fault withall in hym: though I had libertie too pleade, yet ſhould my cace quayle: for I coulde not alledge one poynt for myſelfe, but hee woulde alledge a thouſande againſte mee. Yee ſee then that wee muſte glorifye God without ſtanding in contention with hym, yea euen althoughe it were lawfull for vs to pleade for our ſelues. And heere ye ſee alſo why our Lord (of purpoſe to conuince mē the more) doth now and then ſay, Go to, let vs go to law togither: as he doth cheefly by his Prophet Eſay. I am content (ſayth he) to go to law with you, let vs haue a iudge or an vmper, and let it bee tryed who hath wrong, or who hath [Page] right. VVhereof can ye accuſe me? VVhat harme haue I done you? But contrariwiſe, I can accuſe you of ſuche poynts and ſuche. It is out of all doubt, that there is no iudge betweene God and vs. VVhy then vſeth he ſuche maner of ſpeach? He letteth himſelfe downe from his Maieſtie and highneſſe, and ſheweth that if hee were a creature, and that there were an vmper or dayeſman appointed, ſo as hee ſhould bee fayne too abyde another bodyes iudgement: yet could not men cleare themſelues of that which hee had to alledge agaynſt them. VVe ſee then 10 that Gods vſing of thys manner of ſpeech, as thoughe he were a mortall man, or were clad with our perſon: is to ſhew vs that he plagueth vs not lyke a Tyrant, ne dealeth with vs by abſolute authoritie, as the popiſh diuines haue ſurmized, which is a diueliſh doctrine. God vſeth no ſuche abſolute power, that is to ſay, no lawleſſe power (as they terme it) whiche ſhould bee ſeparated from his rightfulneſſe. But hee vſeth all vprightneſſe, inſomuche that all mouthes muſt be ſtopped before him. Hath he condemned vs? He will bee founde righteous in iudging, as it is 20 ſayd in the one and fiftie Pſalme. True it is that wee will haue falſe and wrongfull verdites, and make many allegations againſt it: but in the ende God ſhall bee founde rightuous, yea euen to our confuzion. VVhat remayneth then? VVe muſt humble and meeken our ſelues, too acknowledge that all Gods iudgements are rightfull, notwithſtanding that vnto vs they ſeeme contrarie. Furthermore let vs not go about to diminiſh his Maieſtie, neither let vs ſay, I would that God were a mortall man as I am, and that I had to deale with my match. But let Gods 30 Maieſtie bee continued ſtill in full ſtate: for lyeth it in vs to imbace it? And it is not a curſed blaſphemie to attempt it? Surely Iobs intent was not to blaſpheme: for had hee bin of that mind: Satan had caried him quite and cleane away. But (as I ſayde) hee bewrayeth his owne paſsions, wherevnto he conſented not. Then had he the firſt moouing to it, and by and by he did cut it off. And ſo when it cōmeth in our mynde to lift vp ourſelues againſt God, bycauſe his hand ſeemeth to lye too heauie vpon vs: let vs by and by turne backe and reſtreyne the vnruly affections, aſſuring our ſelues that God hath iuſt cauſe to puniſhe vs a hundred tymes more roughly than hee dooth, if he liſted. Yee ſee then in what wiſe it behoueth men to humble themſelues, and to acknowledge God to bee their ſoueraine iudge: and therewithall not to fayle too take holde of his mercie, aſſuring themſelues that inaſmuch as he is the welſpring of all goodneſſe: hys Maieſtie will not be too terrible to vs, but that he will looke vpon vs with pitie, and knowing oure infirmities, will beare with them. And in very deede we know he hath gyuen vs a good pawne, and a good aſſurance of it in our Lord Ieſus Chriſt, whome he hath made our iudge, to the intent we might find mercie in him, as in the partie that ſheweth himſelfe our redeemer and aduocate.

Now let vs caſt our ſelues downe in the preſence of our good God wyth acknowledgement of oure ſinnes, praying hym to make vs feele them in ſuch wiſe, that being aſhamed of them, we may flee no whither elſe for ſuccor but to his mercie, and that we may know how needeful the ſame is for vs, and therevpon imbrace it. And therwithall alſo let vs learne to bee diſpleaſed with our ſelues for our ſinnes, ſo as we flatter not our ſelues in them, as we haue bin wont to do: but that wee may bee more and more clenzed from all oure owne filthineſſe, and be clothed ouer wyth hys rightuouſneſſe, whiche is as yet but a little begonne in vs. That it may pleaſe him to graunt this grace, not onely to vs, but alſo to all people and Nations of the earth, &c.

17

The .lxv. Sermon, which is the firſt vpon the .xvij. Chapter.

This Sermon is yet ſtill vpon the last verſe of the xvj. Chapter, and then vpon the text that followeth.

MY breath is vnſauerie, my dayes are at an ende, and the graues are vpon me.

2 There are dallyers vvith me, and myne eye abideth in their bitterneſſe.

3 I pray thee lay dovvne a guage, giue a pledge for thee: vvho is he that vvill touch in my hande?

4 Bycauſe thou haſt couered theyr hart, that they can haue no vnderſtanding, thou vvilt not exalt them.

5 Verely as for thoſe that ſpeake flatteries to their freends, the eyes of their children ſhall fayle.

AFter that Iob had made proteſtation of his innocencie (as we haue ſeene:) hee addeth that the ſame booteth him not,50 and that hee ſeeth hymſelfe in manner forlorne. I go (ſayth hee) intoo the path whereby I ſhall neuer returne agayne. And anon he addeth a complaynt of the ſhortneſſe of our life, meening thereby that God ought to handle men leſſe rigorouſly, ſeeing they do but paſſe away ouer the earth. Afterwarde he confirmeth this matter new agayne, ſaying, that his breath is vnſauerie or his breath is quite ſpent, and hee hath no more lustineſſe in him, ſo that there remayneth nothyng for him but the graue: on which ſide ſo euer he turne him he 60 ſeeth preſent death, and hee is hemmed in round about, ſo as he cānot ſcape the graue that is prepared for him. Ye ſee in effect what Iob meeneth. Surely as in reſpect of his motherwit, he could not perceiue but that God was minded to diſpatch him quite & cleane. But he might haue loked higher, acording as we know that euen in the extremitie of death, the faithful muſt ſtill hope for life, & ſo cō fort thēſelues in their tribulations, as they may not doubt but God will giue them a good end. Moreouer God not onely giueth vs wherewith to comfort ourſelues in oure tribulations, but alſo whereof to glorie and triumph, aſſuring ourſelues that the ſame ſhal turne to our ſaluatiō. Iob thē ſpeaketh not here throughly like a faithful mā: no, but (as I haue ſayd already) he vttereth his paſsions, as euery one of vs findeth by experiēce in himſelf that although he [Page] reſt vpon gods promiſes, and comfort himſelf with them yet notwithſtanding he ceaſſeth not to be diſquieted and troubled in himſelfe. VVe ſhall not ouercome temptations at the firſt puſhe: but we muſt be fayn to fight with great force and difficultie. VVhen wee haue ſuch a battell, we may well ſaye with Iob, that we ſee nothing but the Graue, that our breath is foreſpente, that our liuelyneſſe is cut away, and that ther is no more recouerie. VVe may then ſay ſo: for ought that we ſee: howbeit as ſoone as we haue eſpied out oure miſeries and felte them, wee 10 muſt lift vp oure ſelues higher vnto Godwarde, and not doubte but hee will deliuer vs, yea and make that thing turne too our profite, whiche wee thinke to bee too oure harme. Yee ſee then in effecte, after what ſort wee muſte practize this ſentence: that is too wit, firſt of all when any of vs is in ſuche diſtreſſe as he woteth not what to ſay, ne ſeeth any ende of his cace: well, we muſt not therfore bee aſtonyed, thoughe accordyng to the fleſhe we dread preſent death, and God ſeeme too haue forſaken vs, and will helpe vs no more. And why? VVee ſee that Iob 20 came too the lyke diſtreſſe, and yet notwithſtandyng hee ceaſſed not too beleeue that God would haue pitie of him in the ende, after hee had foughte a good whyle, neyther doubted hee of the victorie. Yee ſee then that our owne feebleneſſe ought not too bee any diſcomfort vntoo vs. But as ſoone as we feele ſuche impedimentes, let vs caſt our eye vpon God, and ſay: well, we muſt bee fayne to paſſe heere thorough the pathe whereby neuer man returneth agayne, according to the courſe of kind. Yea but hath not God promiſed his ſeruauntes to holde 30 them by the hande in the middes of death? Yes: then let vs marche on boldly. Againe, haue wee not Ieſus Chriſte for our guyde? Then let vs goe to death. Doe wee not know howe it is the entrie wherby to come to the glorie of heauen? Seeing that the reſurrection was ioyned too the deathe of Gods ſonne, was not that alſo too aſſure vs that God will not ſuffer vs too continue in rottenneſſe? Knowe we not that that whiche is written in the ſixteenth Pſalme was fulfilled in him: namely that God preſerued hym from rotting, too the ende that wee 40 ſhoulde bee made free from it, and drawne quite out of it at length? Seeyng then that wee haue ſuche promiſes at Goddes hande, and ſuche aſſuraunce in the perſone of oure Lorde Ieſus Chryſte, wee ought to fyghte [manfully] agaynſt the dreadfulneſſe of death. Loe in effect what wee haue to remember in this ſtreyn. Herewithall wee bee alſo put in mynde of the brittleneſſe of our lyfe. My breath is forespent ſayeth Iob. And in good ſooth what is the luſtineſſe of all men? It is but a blaſte. Agayne, were our lyfe as long as wee woulde wiſhe: yet 50 were it but a little ſtart. Then are the yeares but few in number, as in reſpecte of mannes lyfe. All the lyſtyneſſe that wee haue in it is but as a thyng that is ſo withered as it fadeth awaye. Seeing it is ſo, let vs learne not too ouerſleepe our ſelues heere, knowing that God in ſhewing vs howe frayle we be in this worlde, giueth vs occaſion too thinke vppon him, and to ſeeke for the heauenly life, and not too torment oure ſelues out of meaſure, ſith wee ſee that oure lyfe goeth too decay, and by little and little fadeth vtterly. Therefore let vs not bee 60 greeued at it. And why? Aſſoone as God ſettleth vs in this worlde, hee telleth vs it too the entent wee ſhoulde paſſe ſwiftely awaye, and as it were too make but a turne heere, as though it ſeemed that our life were verie ſtrong, and in no wiſe to be miſliked. This is the thing whiche wee haue yet too remember in this ſentence. Alſo it is to bee noted vpon this worde Graues, that we bee beſieged, not with any one kind of death, but with many. VVe haue but one life, yea and the ſame is verie flightfull, conſiſting in one blaſt which is nothing. But if wee looke nerely about vs, whole hundreds of deaths beſet vs round about. And ſo ye ſee why Iob vſeth the plurall number Graues. It had bene ynough for him too haue ſayde, The graue is prepared for mee, I cannot eſcape: but hee ſayeth, The graues are prepared for mee. And needeth one man anye more than one pitte? No: but Iob meeneth, that as ſone as he were neuer ſo little paſſed oute of one death, another ſhoulde wayte for hym, yea and another after that, and too bee ſhorte, hee ſhoulde bee fayne too periſhe, thoughe hee had paſſed neuer ſo many daungers. True it is, that wee come not all intoo ſuche extremities as Iob was at. But yet is there none of vs that findeth not himſelfe in the ſame cace: that is too ſaye, that he hath but one lyfe among a number of deathes that are readie for vs. VVhat is too bee doone then? VVe muſt learne too praye vntoo oure God, and to betake oure lyfe intoo his handes, too the ende wee may bee ſure of it. Seeing then that it pleaſeth God too be the keeper of oure lyfe, lette vs walke on our courſe withoute ouermuche carefulneſſe. Agayne, though there were a thouſande deathes readie too ſwallowe vs vp: God is ſtrong ynough too plucke vs out of them, as it is ſayde in the Pſalme, that it is hee that hath the iſſues or outegoings of death in his hande: that is too ſaye, hee hathe the meanes whereby too deliuer vs, yea euen althoughe the ſame bee incomprehenſible too vs. Neuertheleſſe, lette vs heereby take warning to bee alwayes readie too departe out of the worlde, and not be too much wedded to our beeing heere by low. For what ſhoulde wee gayne by it? So then lette vs alwayes haue the one foote lyfted vp as if wee ſhoulde enter intoo our graue, and lette vs goe luſtily too it, making this concluſion with our ſelues, that wee goe not thither to tarie there for euer, but that oure Lorde hath ſhewed vs in the perſone of our Lord Ieſus Chriſte, that hee will not haue vs too periſhe in death, nor too abyde in rottenneſſe for euer. But let vs proceede further. It is ſayde, Of a truthe there be Dallyers with mee, and myne eye continueth in their bitterneſſe. Heere Iob findeth faulte with thoſe that came too comforte him, and did nothing elſe but put him too more trouble. Hee termeth them Dallyers, that ſcoffe at folke in aduerſitie, bicauſe they came not too iudge of his affliction with compaſsion and humanitie as they ought to haue doone, and ſo hee addeth that they could bring nothing but vexation too greeue him the more, and that he was fayne to beholde ſtill the miſerie and bitterneſſe that they had procured him. And hereby we bee aduertiſed that if wee will comforte the ſorrowfull and afflicted aright: we muſte not come with an vnkyndely heart as it were of ſteele or of yron, but wee muſt bee pitiful. Then muſt not a man thinke himſelfe meete to comforte ſuche as are in trouble and incomberance, except he cloth him [Page] ſelfe with their paſsions: that is to ſay, except hee do as it were put himſelfe into their cace. It is true. For ſuch as to their owne ſeeming are ſtouteſt to comfort poore folke in diſtreſſe, ſhall doo them ſmall good, if they come but with tongue and with breuerie of gay words. They may well diſcourſe of matters: but it ſhal be to no purpoſe. For it is impoſsible for vs to vſe the doctrine that ſhall be fitte to aſſwage the greefes of our neighbours, vnleſſe we feele them, and be touched with them ourſelues. Therefore let vs marke well by the word Dallyers, that all ſuche as are 10 churliſhe or vnkynde, can by no meane comforte thoſe that are incombered with tribulation. Marke that for one poynt. Agayne, ſeeing we know that it behoueth vs to bee pitifull toward ſuch as ſuffer any miſerie: let vs bethynke vs how it is ſayd in the Pſalme. Bliſſed is the man that hath conſideration of the poore, God will delyuer hym in the day of his aduerſitie. For it is to do vs to wit that it behoueth vs to haue a ſingular diſcretion to iudge aright of the aduerſities of our neighbours, and that wee muſte follow the ſame diſcrete dealing which God ſheweth vs 20 and giueth vnto vs. For without that, wee ſhall go cleane contrary to worke, and if a man be plagued, we ſhall hold talke with him ouerthwartly without any diſcretion. Thē muſt God giue vs vnderſtanding too deeme aright of other folkes afflictions. And heerevpon when we come to comfort ſuch as indure any aduerſitie, ſpecially if it be to ſhew them their faultes: let vs not go too it ſharpely as it were to ſet oure foote vppon their throte when they bee downe, but rather let vs haue a mind and deſire to releeue them and help them vp. But aboue all things we muſt beſeech 30 God to giue vs the ſpirit of vnderſtanding as I ſayd. Moreouer this thing muſt alſo be practized: that is to wit, when any of vs is in trouble, he muſt haue a care to apply the holy ſcripture to ſuch vſe as he may be comforted by it. VVhy ſo? For we bee offended if a man commeth too ſting vs, and to heape vp yet more trouble vpon vs when we be in aduerſitie already: and wee will ſoone ſay it is a greate crueltie, and that there is no honeſtie and good dealing in men, when they handle vs after that ſort: and yet for all that, euery one of vs will do the lyke to hymſelfe.40 As how? If I be in any he auineſſe and take the holy ſcripture to comfort mee with, I bethinke me not to take the texts that ſhould do it: but rather if I meete with any threatening, in ſteade that the ſcripture ſhould make mee feele ſome taſte of Gods goodneſſe to my comforte in hym, and aſſuage all my ſorrowes: I ſet my ſelfe on fire and increace my greefe more and more. See then how we ouerſhoote ouerſelues bycauſe we haue not the skill to cō fort our ſelues as we ought to do, and as God would wee ſhould do. And therefore not only let vs haue pitie and 50 compaſsiō of our neyghbours when they be in aduerſitie: but alſo let euery of vs looke to hymſelfe, to comfort and aſſuage hys owne ſorrowes aright, when he lighteth into ſuch extremitie. Now it followeth that Iob deſireth God to lay downe a gage, and to giue a pledge, or too put in a ſuretie. VVho is he (ſayeth Iob) that will touch [me] in my hand? He returneth too the matter that was declared yeſterday, which is, that hee woulde fayne go to law with God, yea and do it as with his fellowe or hys equall. For why demaundeth hee a gage? why demaundeth hee a ſuretie or 60 warrantize? It is bycauſe he would haue God too abace himſelfe from his maieſtie: as if he ſhould ſay, Surely ſo long as thou continueſt in thy greatneſſe, I dare not come to diſpute againſt thee, for thou art ouermightie to confound mee. But giue mee leaue to talke with thee, lay me downe a gage, bynd thy ſelfe to abyde tryall, and ſubmit thy ſelfe too the authoritie of a iudge, in cace as if a man that is no dweller in a place, ſhoulde hyre a houſe and put in ſuretyes for it. VVhat Iob meeneth by ſaying, VVho is hee that will touch mee in the hand. It is as muche to ſay, as who is he that will vndertake too bee ſuretie for mee? For men vſed that ceremonie: and like as now adayes men ſigne a paper in the hand of a iudge or of a notarie: ſo in thoſe dayes the parties touched one another in the hand, too gyue theyr fayth and to bind them ſelues. Yee ſee then what Iobs meening was. But yee would knowe whither this demaund of his were to bee excuſed, in that he deſired God that hee myght pleade againſt him? It is very certayne that it was not to bee excuſed. For (as I touched glauncingly yeſterday) we ought too deſire, nothing more, than to come before God, and to haue hym to be our iudge, yea and that he ſhould handle vs as hee liſteth himſelfe. True it is that if he ſhould vtter his rigour againſt vs, there were no ſhift but we ſhould be confounded. VVo bee to thoſe wretched creatures that come to be iudged rigorouſly and without mercie. But foraſmuch as God loueth vs, too receyue vs through the forgiueneſſe of our ſinnes whiche hee offereth vs, and ſheweth hymſelfe to bee at one with vs in our Lorde Ieſus Chriſte, and pronounceth all them bliſſed whoſe ſinnes are forgiuen: when we heare of theſe things, can wee wiſh a better cace than to come before the face of him that taketh away oure ſinnes, and caſteth them behynde hys backe, and into the bottome of the Sea as it is ſayde▪ And ſpecially let vs looke vppon oure Lorde Ieſus Chriſt, too whome all power of iudgemente is gyuen, whiche ſerueth to maynteyne our cace, and he is our aduocate. Thynke wee not that hee will make the bitter death auaylable which he indured for vs? So then, if men were as well aduyzed as they ought to be: there were nothing too bee more wiſhed, than to be iudged at Gods hand, at leaſtwiſe ſo they had recourſe to his mercie, and yeelded themſelues intoo the handes of our Lord Ieſus Chriſt, who will not iudge vs to our condemnation, but rather acquit vs. And why? For in that behalfe wee may ſay with Sainct Paule, It is God that acquitteth vs, who ſhall condemne vs? VVho ſhall accuſe vs, ſeeyng that Ieſus Chriſt is our aduocate that defendeth oure cace, and the partie that anſwereth for vs before God hys father? Shall wee now feare too bee accuſed or condemned? But what? Iob hath vttered hymſelfe heere, in ſuch wiſe as hee founde himſelfe turmoyled with hys owne paſsions and torments: and heereby wee bee taught to repreſſe oure owne naughtineſſe. VVhy ſo? For wee ſee what the inordinateneſſe of our nature is. If wee giue oure affections head, whereto muſt we come? Iob deſyreth to go to law wyth God. Alas, and can he preuayle in his ſute? No, hee deſireth too bee vtterly ouerwhelmed. As much would we doo, were it not that God reſtreyneth vs by gyuing vs the grace too ſubdue our paſsions. Then let vs marke well, firſt that when men ſuffer themſelues too bee caried away by their fleſhly affections, they ouerſhoote [Page] themſelues ſo far, & become ſo hardharted, as they make no bones to ruſh againſt God: and that is a horrible thing. For there is not that mā of vs which abhorreth not to aduāce himſelf after that ſort againſt god: but yet for al that, we do ſo, and it is an ordinarie vyce among vs. VVhat is to be done heerevpon? VVe muſt learne to brydle oure affections, ſeeyng they be ſo furiouſe and do arme vs after that manner againſt God. For this example is ſet afore vs, to the end that euery of vs ſhould indeuer to repreſſe them as much as in vs lyeth. Marke that for one 10 poynt.

Agayne, lette vs not deſire too diminiſh the maieſtie of God for the eaſing of our ſelues. For if his hand be ouerſtrong and ouerheauie vpon vs when he afflicteth vs: let vs aſſure our ſelues that hee vpholdeth vs by a farre ſtronger and mightier puiſſance. VVhen our Lord viſiteth vs and ſendeth vs any affliction, well, wee may then ſay, heere is a burthen too heauie for me to beare, I can no more indure it. But when we be ſo feeble, let vs conſider a little by what meanes wee hold out but one minute of 20 an houre. How are we able to reſiſt? Is it of our own manfulneſſe? Is it for that wee of oure ſelues can warde Gods blowes when hee ſtriketh vs, or for that wee are able too outſtand his force? No no. But it is bycauſe that when hee ſtriketh vs with the one hand, hee holdeth vs vp with the other. For elſe it is certayne we ſhould be vndone at euery blowe. God ſhould neede no more but to giue vs one fillup as they ſay, or but to make countenance to ſtrike vs, and we were diſpatched out of hande. Seeyng it is ſo with vs that we cannot holde out when God afflicteth 30 vs, but by his power: were it not a greate follye in vs, to deſyre therevpon, that his mightineſſe ſhould bee abated? VVherefore (as I haue ſayde erewhyle,) Let vs learne not to deſire that his glory ſhould bee diminiſhed for the eaſing of vs. For that were the cleane wrong way, and wee ſhould bee vtterly diſappoynted of our deſire, if we thought too bee eaſed by the weakening and effeebling of Gods hande. For that were the next way too ſend vs packing, bycauſe there is none other meane too preſerue vs, but onely Gods vttering of his ſtrength in 40 vs, as I haue ſayde afore. That is another poynt whyche wee haue too conſider in this texte. And therewithall let vs marke alſo that it is an horrible blaſphemie to require God to lay vs downe a gage, and too put vs in a pledge or ſuretie. And why? For it is a likelyhod that wee truſt not too his faithfulneſſe. True it is that Iob vſeth theſe words to declare that there is an ouerhygh power in God, and that no mortall man durſt incounter it, except God would releaſe his owne right: and yet neuertheleſſe, that God gyueth vs other aſſurances to come 50 vntoo hym. VVhich are they? It is that he will haue men content themſelues with his ſingle word, as good reaſon is they ſhould. VVill wee then bee aſſured? Let vs giue eare to Gods promiſes, let vs imbrace them, and let vs beleeue that hee ment not to feede vs with leaſing, not to ſoade vs with vayne and fruteleſſe hope, but that hee is faythfull too performe all that he hath promiſed. Thus yee ſee to what poynt it behoueth vs too come. And beſides this, we haue a good gage in our Lord Ieſus Chriſt. For we ſee that all that euer God promiſed was warranted 60 at ſuch time as he gaue his onely ſonne to death, and rayzed him vp agayne. Do wee not then ſee a gage that ought to aſſure vs ſufficiently? Beſides this, God ſealeth his promiſes in our harts by his holy Ghoſt. Marke then what a goodly record this is: namely to haue our Lorde himſelf ſpeake, to the end we might not doubt of his truthe, but might boaſt to our ſelues, that whatſoeuer is conteyned in his word, is altogither ſure and deceytleſſe vnto vs. Marke (I ſay) marke the aſſurances whiche God gyueth vs, and the goodes that hee putteth into our handes to warrant vs. Other pledge and aſſurance hee will not haue vs to demaund: and therefore let vs learne too content our ſelues with that. This in effect is all that we haue to conſider vpon this verſe. But yet for all that, it behoueth vs to turne backe to that which I haue touched: that is to wit, that ſeeing our Lord voutſafeth to handle vs ſo ſweetly, and telleth vs that we muſt not be afraid to come before his face: ſo much the more vnthākfulneſſe is in vs, if we deſire to go to law with him. For muſt not a man be totoo froward, when he refuzeth to bee iudged by God? Yes: and ſith that God promiſeth that euen when he vſeth greateſt rigour, yet will hee not forget his goodneſſe, too releeue and mainteyne vs continually as he ſhal ſee needfull, and to giue a good and deſirable end to all oure afflictions? muſt not we needes be toto vnkynd if we refuze ſuche a benefite and priuiledge? So then there is no way for vs but to humble and preſent our ſelues at the iudgement ſeate of God, that wee may be vphild by his grace. Now Iob addeth: Bycauſe thou hast couered their hart that they can haue no vnderstandyng, thou wilt not exalte them. Heere Iob ſtrengtheneth himſelfe againſt thoſe that vexed him vnder the colour of comforting him. But we haue to remember what hath bene ſayd: namely that Iob bewrayeth all his affections, and ſo it is no woonder though he continue not all in one tale, but ſhift eft into one matter and eft into another, and ſo ſhewe himſelfe variable. And wherfore is that? Bycauſe he ſpeaketh as in his combate. VVe knowe that when a man is fighting of a combate, he keepeth not alwayes one countenance, but is fayne to trauerſe his ground, to fet a compaſſe about, to ſhift handes, to retire, and to auaunce forewarde, after as his enimie preaceth vppon him or as he himſelfe eſpyeth his owne aduauntage. Euen ſo is it with vs when wee fall to reſiſting of our temptations. Sometimes we ſtoupe to ſaue our ſelues, and ſometymes wee giue backe too auoyd a blowe. After as God giueth vs reſpit, ſo take wee hart agayne, and are releeued when it was lykely we ſhuld haue bene ouerthrowen. The thing therefore that we ſee here in Iob, is that now he taketh courage and ſayth: Lord it is true that it is a corzie to mee to ſee my freendes become dalyers, and to doo nothing elſe but vexe mee: but yet muſt I not diſcomfort my ſelfe for all that. And why? For I ſee well they haue none vnderſtanding, and therefore I muſt not take hold of them, ſeeing there is no reaſon in them. If a beaſt came running vppon mee, or if a dogge hild mee at a bay: I myght well vſe fayre woordes to appeaze them, but it could not preuayle, for they vnderſtand them not. So then, ô Lord, I muſt not take it too hart when I heare the wandering talke of theſe men here. VVhy ſo? Bycauſe thou haſt couered their hart that they can haue no vnderſtanding. And thys is it that I haue touched already: namely that if we will comfort wretched [Page] folke in their afflictions: wee muſt deſire God too giue vs his ſpirit and wiſdome to do it withall. For our talk ſhall be vaine and vnprofitable, ſauing ſo farre foorth as he reacheth vs his hand: like as on the contrarie part, wee ſhall ſpeake to edifying if he guyde vs. It is ſayd that he couereth their hart, that they might haue none vnderſtanding: as if a man ſhould ſay, hee blyndfoldeth their eyes. For in the ſcripture, this word Hart is ſometimes taken for the mynd. In deede it is not taken ſo continually, for it is ſometimes taken for a trueneſſe, and for a pure conſcience.10 But whereas it is ſayde by Moyſes, God hath not giuen you a hart to vnderſtand, no not euē vnto this day: wee ſee that the word Hart is taken there for the mynde. Euen ſo is it alſo in this ſentence. Iob therefore meeneth that God hath as it were blyndfolded the eyes of theſe men heere which thought themſelues very wiſe, and that thereby they became as good as beaſts. Now let vs marke what manner of men theſe freendes of Iob were. It is euident by their talke that they were excellent men, and no fooles. For we ſee they were men of experience, and men 20 of great wit, yea and it is ſayd that God had ſent them. And how then ſhall they do that ſcarſly haue one iote of wiſedome? what ſhall become of them when it pleaſeth God to blynd them? Agayne, if God do ſo blind the wiſe: let thoſe that thinke themſelues skilfull, and truſt to their owne ſharp wit, and preſume much vpon their owne policie, learne to humble themſelues, knowing that God can ſo blynde their eyes, as they ſhall not ſee a whit at high nooneday. Thus ſee yea profitable leſſon for ſuch as take pride in their owne wiſedome, and thinke that nothing 30 ought to paſſe but by their aduice. VVhat ſhall become of them when God ſhall haue blynded them? Thus, the blynde wretches haue their eyes ſeeled vp that they can diſcerne nothing, and what ſhall the end of them be? God will not exalt them: that is to ſay, hee will put them too ſhame in the ende. Now if this bee verified of worldly things: what is to be ſayd of the ſecretes of the heauenlye kingdome, which do farre ſurmount al the wit of mā? Behold, God blindeth the eyes of the wiſe euen in worldly affayres and in the things that concerne this preſent life,40 inſomuch that euen thoſe that are moſt craftie, & of greateſt wit, become like little babes, and do fond deedes and are readye to fall downe at euery blowe. Men ſee this, And what is the cauſe? It is for that God hath couered their eyeſight. And how ſhall wee then doo when wee muſt be fayne to mount vp hygher to the wonderfull ſecretes which cannot be knowne, vnleſſe God haue inlightened vs by his holy ſpirit. Heereby wee bee warned not to take offence, when wee ſee the wyſe men of the worlde haue no taſt of the Goſpell, nor of any poynt of 50 the doctrine of Saluation. And why? It is not a diſhe whereof euery man may be hys owne caruer: God muſt bee fayne too worke there by his holy ſpirite. And that is a thing well worthy too bee noted. For wee ſee many wretched weaklings at this day which reſt themſelues vpon thys, that the wiſe men of the world cannot frame themſelues to the Goſpell. How is it (ſay they) that ſuch a man, being a man of ſo great reputation, ſauoreth not of the Goſpell? Yea and there needeth no alledging of ſome one man, but of whole Nations. For men will ſay,60 what? In ſuche a Nation where there are ſo many wyſe heads, we ſee the Goſpell is not receyned. As who ſhould ſay, that the receyuing of the Goſpell came of our owne towardneſſe, & that we by our own motherwit were able to comprehend what ſoeuer God ſheweth vs in the holy Scripture. No. But cleane contrariwiſe it is ſayd, that we be blinded in that behalfe, and that all the wiſdome of God is fooliſhneſſe to mans reaſon. Seeing then that the cace ſtandeth ſo, let vs not thinke it ſtraunge, though ſuche as preſume to know themſelues, be blynded after that ſort. And why? For God forſaketh them by reaſon of their pride. And further hee is no ſchoolemaiſter, but for the humble and little ones. But theſe men will be great ones: and are they then able too take any profite at all in Gods ſchoole? No. So then ſeeing wee perceyue that God blyndeth men after that ſort, let vs for our part learne not too truſt in ourſelues, but to deſire him to guyde vs by his holy Ghoſt, and ſo to gouerne vs, as we may ſee cleerely in the middes of the darkneſſe of this world. Yea: for hys word is the creſſet that muſt ſerue too that purpoſe, as S. Peter diſcourſeth. Although then that there be nothyng but darkneſſe in the world: yet ſhall we be well guyded, if wee followe the doctrine of the holye ſcripture. But yet aboue all things God muſt bee fayne too inlighten vs with hys holy ſpirite, hee muſt take away the kerchiefs where with Satan hath blindfolded vs, and hee muſt open oure eyes. Seeyng then that it lyeth in him only too do that, let vs craue that grace wyth all lowlineſſe, vtterly diſtruſting in our ſelues. And moreouer let vs marke the ſaying that is added: Lorde, ſeeyng thou hast couered theyr eyes: thou wilt not exalte them. For when Iob ſayeth that the blind folke of whome he ſpeaketh, ſhall not be exalted, hee meeneth (as I haue told you before) that they ſhall bee confounded, and God ſhall laugh them to skorne, and make them a ieſtingſtocke. Therefore let vs bee afrayd, leaſt when wee bee deſtitute of Gods ſpirit and of the lyght which wee ſhould receyue thereby, we be confounded in the end, and our Lord cauſe vs too be driuen foorth headlong like wretched beaſtes, and ſo wee fall intoo ſo manye irkſome thinges, as euery man bee aſhamed of vs, and yet in the meane whyle we ourſelues perceyue not our owne ſhame. For behold how the world goeth with all thoſe whome God hath giuen vp too a lewde mynd? how that (as Sainct Paule ſayeth in the firſt Chapter too the Romanes,) when God hathe bereft men of witte and reaſon, they ſhall no more diſcerne aught at all. And in good fayth, wee ſee howe the wretched idolaters caſt themſelues downe before a pecce of wood to worſhip it: and is not that a beaſtly thyng? Yes verely. Howbeeit when God hath blinded men after that ſort, they muſt needs become ſtarke beaſts, and fall from euill too euill, and finally giue themſelues ouer to ſo ſhamefull deedes, as they forgo all countenance [of honeſtie,] and fall too working againſt nature, and too dooing of things which men would abhorre. If we would but looke vppon drunkards, which are as ſwine, if wee would looke vppon whorehunters whiche are ſo chafed with the fire of their owne luſt, as they haue no more modeſtie nor honeſtie in them: ought we not to tremble at the ſight thereof, knowtng that all of them are the frutes of Gods vengeance, when he blindeth men and ſieleth vp their eyes in ſuche ſorte, as they bee not able to ſee or [Page] diſcerne aught any more? And yet is not this the laſt parte of their cōfuzion. VVe muſt come to that which the prophet Eſay ſayeth. VVhen God hath ſpoken of his puniſhing and of his blynding of men: and vntill when (ſayeth the prophet?) vntill their Cities be beaten downe, theyr people deſtroyed, and nothing left vnconfounded. See what the frute is of this blinding of men. And therfore we muſt walke aduiſedly in feare, and pray God that he wyll neuer ſuffer vs to haue our eyes ſo blyndfolded. Thus much concerning this ſentence. Now Iob addeth, That hee 10 which telleth his freend flattering tales, ſhall haue the eyes of his children to fayle. Heere Iob ſpeaketh according to the circumſtance of the place. For wee haue ſeene heeretofore of what opinion his freendes were: namely that it might be perceyued and iudged in this worlde, whiche be Gods chozen, and which be the reprobates. But that were as much to ſay, as there were no laſt iudgement wherevntoo any thing ſhould be reſerued. For if wee wyll eſteeme of men according to Gods preſent handling of them heere: what a thing were it? Ye ſee then it were a very vntoward 20 doctrine to iudge ſo. But Iob vſeth this worde Flalterie of ſet purpoſe: as if he ſhould ſay, he that preacheth proſperitie to his freend, that is to ſay, he that ſhall ſay to a man, Gotoo, thou art happie, thou art beloued of God, for thou proſpereſt, thou liueſt at thine eaſe, thou art rich, and in the fauour of the world: he (I ſay) that talketh after thys ſort, is curſed, ſo as the eyes of his children ſhall fall out: that is to ſay, hee ſhall be accurſed, not onely in his owne perſone, but alſo in his ofſpring. And heereby we be warned firſt not to reſt our ſelues vpon the proſperitie of this 30 tranſitorie life: for that will bring nothing but flatterie. Marke that for one poynt. And this leſſon will greatly auauntage vs, if we can practyſe it throughly. It is ſayd too be a flatterie when men reſt wholly vpon the proſperitie of this tranſitorie and worldly life. And why? For they beare themſelues in hande that they bee beloued of God. And this was the cauſe of the ruine and deſtruction of the Sodomites. Liued they not in pleaſure and eaſe, whyle their arreignement was a making in heauen? Verely that was the ſentence that was giuen and pronounced againſte 40 them in the perſone of Abraham. Sixſcore yeeres before the Flud, the world did ſo exceede in delights and pleaſures, as it ſeemed that God ſhoulde no more haue any charge of men, and they were ſore abaſhed at their ſuddayne ſurprizing when they doubted it not. So then it were a playne falſhood too eſteeme Gods fauour by the preſent proſperitie. And therefore let vs not take occaſion to flatter our ſelues for it, nor to ſay, O, God loueth and fauoreth vs, for he proſpereth vs. I ſay, let vs beware wee beguyle not ourſelues after that ſort: for that will bee but 50 our confuzion. Thus yee ſee what this word Flatterie importeth. And therewithall wee haue to note, that it is too wretched a dealing, both for our ſelues and for our neybours, when we vſe the ſayd flattering. And why? For euery man dazeleth his owne eyes, and ſeeketh too lift vp himſelfe againſt God, when he is in proſperitie. And again we deceyue our freendes alſo. For wee make them that are at their eaſe, to beleeue that they bee as good as in Gods lap, & yet for al that, they be as it were in the gulfe of hell, or very neere it. Therefore it is not without cauſe that Iob doth here pronounce ſuch greeuous puniſhment againſt thoſe that preach proſperitie after that ſort to their neighbours. VVhat is to be done in effect? VVhen we be in proſperitie, let vs cheere vp one another to ſerue God, & to buſie ourſelues in yeelding him thāks for the goodneſſe that he ſheweth vs And when we be in aduerſitie, let vs take the promiſes that are giuē vs to cōfort vs withall, and make them to ſerue our purpoſe. And therewithal let vs be alwayes ready too receyue aduerſitie, notwithſtanding that God do ſhew himſelf gētle and louing towards vs. I ſay let vs not ceaſſe to prepare ourſelues to chaſtizement, but let vs bee willing to receyue the ſtripes of hys hand, if it pleaſe him to handle vs rigorouſly. Furthermore let not our mind be troubled to ſay, that God doth hādle men heere according to their deſerts. But whenſoeuer he afflicteth vs, let vs vnderſtand that he chaſtizeth vs for our ſinnes. And if hee ſpare vs: let vs vnderſtand that hys meening is to draw vs to him by gētleneſſe. And ſo whatſoeuer betide vs. Let nothing hinder vs to lift vp our heds cōtinually, to ſeke our life & cōtentatiō in heauē & in the happie reſt that tarieth for vs, And let it not greeue vs to be aflicted here, ſeing our god calleth vs to the triūph that is purchaced for vs by the death of our Lord Ieſus Chriſt.

But let vs caſt ourſelues flat before the face of our good God with acknowledgement of our faultes, praying hym to make vs feele what his wrath is, in ſuche wiſe by oure aduerſities, as wee may not ceaſſe too taſt alwayes his fatherly mercie, and to haue recourſe to the ſame, ſo grounding and ſetling ourſelues therevpon, as wee may neuer ſwarue from it, not doubting but he will deliuer vs from all our afflictions in conuenient time, and eaſe vs of al our miſeries: and that although we bee pinched to the vttermoſt as nowe, yet wee ſhall bee fully diſpatched of them when he hath bereft vs of this fleſh, too make vs parttakers of all the benefites whych hee hathe prepared for vs aloft in hys heauenly glorye, where wee ſhall triumphe with oure Lorde Ieſus Chriſt, according as hee hath gone afore vs in the glorye of his reſurrection. That it maye pleaſe him to graunt this grace not only to vs but alſo too all people and Nations of the earth, &c.

The .lxvj. Sermon, which is the ſecond vpon the .xvij. Chapter.

6 He hath made me a common byvvord, and ſet me to be an open gazingſtocke.

7 Myne eyes is dimmed vvith ſorovve, and all my limbes are as a ſhadovve.

8 The rightuouſe vvill bee aſtoniſhed at this, and the innocent ſhall lift vp himſelfe againſt the hypocrite.

9 The rightuouſe vvill hold his vvay, and he that hath cleane hands ſhall be ſtrengthened.

10 All of you returne, turne ye agayne, for there is not one vviſe man among you.

[Page]11 My dayes are glyded avvay, mine enterprizes are paſt, and the thoughts of my hart,

12 Haue turned day into night, they haue offered mee darkneſſe for light that approched.

13 If I tarrie, the graue is my houſe, I ſhall make my bed in the dark.

14 I vvill ſay too the duſt thou art my father, and to corruption thou art my mother and my ſiſter.

15 VVhere is then myne expectation? and vvhat is it that my hope muſt looke for?

16 They ſhall go dovvne into the bottom of the graue: there vvee ſhall bee layed in the earth, or our bed ſhall be in the duſt.

IOb following the matter that he entered into afore, intēdeth to ſhew briefly that as in reſpect of his preſent ſtate he is vtterly forlorne, and there is no remedie for his miſeries. Seing the cace is ſuch, he muſt be faine to conclude, that if the talk of thoſe that ſpake afore him be true, (that is to wit, that mē are delt within this world according to their deſerts, and that we muſt eſteme Gods grace or his loue or hatred according to the ſtate of this preſent lyfe) it 20 ſhall not boote him at all to flee vnto God. Ye ſee then in effect what we haue to marke. And firſt of al it is ſayd, that God hath made him as it were a mockingſtocke, & that he was ſet to be a Gazingstock and for men to make tales of. For the ſecond woord which he vſeth (which I haue tranſlated Gazingſtocke) ſignifieth a Timbrell. And marke here how ſome men haue thought that Iob ment to compare heere his proſperitie with his aduerſitie ſo great and extreme as it was at that time, as if he had ſayd, Heretofore I haue bene in great triumph, and nowe God 30 hath handled me in ſuch wiſe, as I ſee my ſelf to be a byword and a gazingſtocke. True it is that in ſteade of Gazingstocke, ſome trāſlate it Hel: and whereas I haue tranſlated Open, it is before them, or in their ſight. And ſo their opinion is that Iob ment too ſay, that men had damned him as a wretched creature before the tyme. But when all is well conſidered, the playne meening is that which I haue touched. For it is but a repeting of one matter twyce, for the greater confirmation of it, according to the common cuſtome of the holie Scripture. And therefore 40 the thing that he intēdeth to ſet downe, is that in aſmuch as God hath made him as a mirrour of aduerſitie, if wee ſhould eſteeme men in Gods fauour or diſpleaſure by the ſtate of this preſent life: wee ſhould hold him for a forlorne perſone. But yet for all that, he takes himſelfe for none ſuch, howbeit that he were not vtterly without feeling: but what infirmities ſoeuer he had in him, yet did he fight agaynſt them, and was ſure and fully reſolued, that God would at length pitie him, and therefore hild his mouth as it were ſhet, vntill he ſawe ſome end of 50 his miſeries. And in this reſpect he addeth, That the rightuouſe ſhall be astoniſhed at it, but yet neuertheleſſe the innocent ſhall lift vp himſelfe againſt the hypocrite, & the rightuouſe ſhall hold on their wayes, and ſuch as haue cleane handes ſhall gather new ſtrength to be the more ſtedfaſt. In ſaying that the ryghtuouſe ſhall bee astoniſhed, Iob meeneth that when wee ſee the aduerſities that God ſendeth too ſuch as haue ſerued him and walked in his feare with a pure conſcience: we thinke it ſtraunge and are abaſhed at it. And in good ſooth, we ſee it runnes in 60 our minde, that if God do gouerne the world, it is good reaſon that he ſhould ſpare good men and ſuch as haue indeuered to walk purely before him, and that he ſhould handle them as a father doeth his children. And if we ſee thē afflicted extremely at Gods hand: we imagin eyther that he hath turned his backe & wil not think vpō earthly things: or elſe that he paſſeth not how mē liue, nor how they behaue thēſelues. This then is the cauſe why we be oftētymes aſtoniſhed at the aduerſitie of rightuouſe mē, when God ſeemeth to ſhewe himſelf their enemie and they ſee nothing but ſignes of crueltie. And that is the cauſe why Iob ſpeaketh of aſtoniſhment. Howbeit he ſayeth, that yet neuertheleſſe the innocentes ſhall auaunce themſelues aboue the hypocrites: that is to ſay, they ſhal not be ſo ſore aſtoniſhed, but they ſhal make a good winding vp. And there is not a ſentence which we ought to marke better thā this. VVhy ſo? For we know by experiēce how hard it is for men to iudge aright of Gods dooings, as in reſpect of that which we ſee preſently. For (as hath bene declared more fully already) god executes not his iudgemēts after ſuch ſort in this world, as that all things ſhould be well ruled and nothing out of ſquare. But contrariwyſe things are confounded, and if we ſee a wicked man puniſhed, a rightuouſe man is puniſhed much more: and if wee ſee a good man proſper, a wicked man ſhall proſper double. VVhere are we when we ſee ſuch things. VVee be aſtoniſhed, wee be at our wits end, and (as they ſay) we know not which way to turne vs. So then if wee iudge of preſent things by our naturall reaſon, wee muſt needes be as it were rauiſhed, and the holie Scripture telleth vs wee ſhall be ſo. And although God ſuffer vs to haue experiēce of it, yet hath he alſo voutchſafed to warn vs by his woord, that our wits ſhall be troubled and as it were dazeled if we looke vpon things as they ſeeme to be now, and go no further. Therefore let vs marke well this ſentence, where it is ſayd that the ryghtuouſe ſhall be aſtoniſhed, when they ſee God afflicteth his children after that ſorte. And in verie deede there is this point alſo, that the croſſe miſliketh vs, according alſo as we terme all ſuch things aduerſities, as miſlike vs, or are harde and comberſome. Now in aſmuchas wee ſhunne afflictions after that ſorte, needes muſt wee be as it were caryed away with aſtoniſhment by reaſon of this gaynſtryuing that is in our nature, when we ſee that God afflicteth his children after that maner, and layeth vpon thē with great ſtrokes. For whē we ſee that our Lord ſpareth not thoſe whom he hath chozen to himſelf, and to whom he hath giuen the grace to walke purely in his feare and ſeruice: we doubt of our ſelues. I ſay that when we ſee that, wee are in forced to be aſtoniſhed. But what a thing were it if we had not learned this leſſon? VVe might be ouertaken with ſuch a feare, as wee ſhould neuer returne into the [Page] right way againe. VVherfore let vs take warning before the blow come. And when wee ſee good men handled roughly at Gods hand: let vs not therefore be offended and ſet al at randon. But let vs keepe our ſelues from tarying in that myre, and let vs vnderſtand that it behoueth vs to paſſe further, and to come to that which Iob ſayeth, and to follow it: that is to wit, what ſoeuer come of it we muſt not ceaſſe to lift vp our ſelues againſt the deſpizers of God. And hereby ye ſee wherein the faythfull differ from the faithleſſe. For they may ſeeme too bee bothe in 10 like cace to the worldwarde. But what? Some there be that are vtterly plundged ouer head and eares in this imagination, that God gouerneth not the worlde when he ſheweth not himſelf as a iudge, but winketh at things, and ſpecially when his children are oppreſſed without releef, wheras in the meane while the wicked haue their full ſcope, and the bridle layd looce vppon their necke, without any redreſſe of things. There are that reſt vpon that point, and cannot rid their hands of that trouble and temptation. VVhat behoueth it vs to do then? As a man 20 that is in the myre muſte be fayne to wade out by force till he come to firme grounde (as it is ſayde in the fortith Pſalme): Euen ſo when wee feele that the Diuell goeth about too make vs ſinke into the deepeſt of the bottomleſſe pit, and by that meanes would driue vs to deſpayre: let vs ſtreyne our ſelues, I ſay, let vs inforce our ſelues till we be come to the point that wee haue wonne ſo much as to be able too ſay: yet will God neuer forſake his ſeruants, though they ſeeme to be oppreſſed (for ſo will it ſeeme in deede) and that he ſheweth not himſelfe too be 30 ſtrong ynough to ſuſteyne thē continually with his hand, and to make them feele at length that they be deliuered, and that after a woonderfull faſhion. Marke I ſay what our exercizes are: marke in what battels God intendeth to imploy vs. That is to ſay, when we ſee things confuzed in this world, and are greued at it for a time: we muſt labour to releeue our ſelues, vntill wee haue gotten the victorie of ſuch temptations. And now Iob expreſſeth more at full, that whiche he had touched breefly, ſaying, that the rightuouſe ſhall hold on his way, and that he whiche 40 hath cleane handes ſhall be ſtrengthened. Behold a verie profitable leſſon. For what cauſeth many men to ſtep out of ſquare, but bicauſe they would be recōpenced at the firſt day? And if God cōtent thē not after their own appetite: they thinke it labour loſt to ſerue him, & that they ought not to take ſo much peynes, ſeing there is not more wages for the good than for the bad. So then, impacience cauſeth many men to be greeued and turne backe, yea & loſe their corage though they haue begon well to folowe God. VVherefore let vs marke how it is ſayd here, that 50 the rightuouſe may take ſome conceyt too diſquiet them ſelues, ſeing that good men ceaſſe not to bee perſecuted, in ſomuch that God ſeemeth either too haue forgotten them, or elſe to be become their aduerſarie, ſeing he perſecuteth them after that ſort. But although the good men feele thēſelues greeued for a time, yet muſt they ſtrengthen themſelues again, vntill they haue cōcluded to hold on their way, that is to ſay, to continue throughout, and although they ſee the way wherthrough they muſt paſſe, to be full of thornes and bryers, ſo as they muſt be fayne 60 too leape ouer hedges Rocks and Diches, yet muſt they not ceaſſe to continue in Gods ſeruice. For if that were not, what triall and examinatiō of our faith ſhould there be? VVere we as it were in a faire medow, that we might runne along the riuers ſide in the ſhadow, and that there might be nothing but pleaſure and ioy in all our whole life: who could vaunt, that he had ſerued God with good affection? But when God ſendeth vs things cleane contrarie to our deſire: and that we muſt be fayne one while to enter into a quamire, another while to marche vppon rugged ſtones, and anotherwyle too bee combered with bryers and thornes: whē we muſt be fayne to meete with hedges and diches, and to leape ouer them: and when we ſhall haue traueled a greate while, it ſhall ſtill ſeeme that we haue gone verie little or nothing foreward, & yet we ſee no ende of our iourney: behold, it is a troubleſome tēptation to vs that couet to walk according to Gods wil. And why ſo? Bicauſe we haue not vtterly renounced our ſelues. He that hath not yet learned to tame his affectiōs, & to ſubdue his will to the ſeruing of God, notwithſtanding that it be hard for him to doo: knoweth not yet in good earneſt what it is to liue well and faithfully. So thē let vs practize that which is ſpoken here of holding on our wayes, that is to ſay, of knowing that if wee be deſirouſe to rule our life according to Gods lawe, the way is verie difficult, and it will not be done without many lets and hinderances: and yet we muſt be firme and conſtant to hold on our way ſtill. Now ſith that God ſendeth his children ſuch triall, that is to wit, that hee ſuffereth them to be in much vexation, and yet neuertheleſſe they muſt hold ſtill to their tackling: what ſhall be become of ſuch as forſake the right way without vexing or troubling at all, as we ſee many men do? Behold our Lord is ſo graciouſe vnto ſome, as to beare with thē in reſpect of their weakneſſe: well, he handleth them after their owne nature, ſo as he ſendeth them not any, ouerſtrong temptations: and yet they fayle not to go awrie as though they tooke pleaſure in forſaking God wilfully. I pray you what would they doo if they were aſſayled with like temptation as Iob ſpeaketh of here? Then would the vnthankfulneſſe that is in moſte men appeere. For howe many are there that repine at God without any maner of diſtreſſe? If a man aske them why they doo it, or what temptation hath moued them to it: there is none other matter but bycauſe they bee of ſo maliciouſe and froward a nature, as they wil needes be vtterly accurſed. But let vs for our part be well aduized, that although the way wherby God will haue vs to paſſe, be full of greate hardneſſe, and that we ſhall haue much a doo too ſteppe foorthe one pace, but wee ſhall meete with ſome hard incounter: yet notwithſtanding wee muſt keepe on our way ſtill, according to that which is ſhewed here. Howbeit foraſmuch as that cānot be done, without gathering of new ſtrength. Therfore Iob addeth, that he which hath cleane hands ſhall gather new ſtrength. Now hereby let vs note, firſt that there is in vs ſuch feebleneſſe, that if wee flatter our ſelues and become werie ſo ſoone as we know our ſelues to be weake, all that would ſerue God were quite vndone, and there ſhould be no conſtancie nor ſtedfaſtnes in vs. And why? Let vs conſider a little how frayle wee be, I meene euen thoſe too whom God hath giuen ſome good zele. Iob ſpeaketh not here of ſuch as ſticke only to their naturall [Page] reaſon. He treateth of ſuch as haue the ſpirite of God dwelling in thē, which haue already receyued ſuche vertue from aboue, as they be diſpozed to weldoing. Yet neuertheleſſe euen ſuch maner of men are frayle ſtill, and find themſelues ſo voyd of all ſtrength, that if God preſſe them, they knowe not where they be when they ſhoulde withſtand any temptation. And therefore we haue neede to gather new ſtrength, and wee muſt not ſhrink though wee feele ſuch weakeneſſe in our ſelues. And why? for when it is ſayde that Gods children ſhall be ſtrengthened 10 therby, we ſee that although we be weake, God beareth with vs and ſhakes vs not off for that. No verely, ſo wee flatter not our ſelues through hypocriſie as a number do which fode themſelues in their owne vices, ſaying, ô I am a man, and what are we able to do, when notwithſtāding, they know they haue ſo many fleſhly infirmities in them. They beare themſelues in hande that they are well diſcharged, by alledging the commō and ordinarie vice that is in all men. But cōtrarywiſe it is ſayd, that as oft as God maketh vs to feele our owne weakneſſe, it is a warning 20 to make vs learne to ſeeke the remedie. VVherefore let vs beware of nurriſhing our owne vices by ſelfflatterie, and let vs beware we ſeeke not fond excuſes, where with many folke beguile themſelues, weening that God will forgiue our faults, though we labour not to amend them: but cōtrarywiſe let vs looke to gather ſtrength. And wher ſhall we get it? Certainly it is not too be found elſwhere than in God. Do men then find themſelues weake? Let them go ſeeke ſtrength where the holie Scripture telleth them that it is. It is ſayd that God hath the ſpirite of 30 ſtrength and ſtedfaſtneſſe in him. Do wee then feare too be borne downe by temptations? are we afrayd of ſwaruing? Let vs deſire God to ſtrengthen vs. Lo how the faythfull ſtrengthen themſelues, not with a vayne ouerweening as they doo which truſt in their owne free will, chalendging woonderfull things to themſelues, and bearing themſelues in hand that they be come to the compaſsing of their intent, whereas in the ende they ſtep aſide, and it is well ſeene that there was nothing but vanitie in them. VVill we then be well ſtrengthened? Let vs 40 not preſume vpon our owne ryghtuouſneſſe, but let vs returne vnto God beſeeching him to ſtrengthen vs in ſuch wiſe by his holie Ghoſte, as the Diuell may not be able to fell vs downe though he aſſayle vs with neuer ſo many battells. Lo what the lyfe of the faythfull is in effect: that is to wit, that they ſhall neuer bee without many temptations: and ſpecially that wee bee ſubiect to ſo many miſeries during the tyme that we be in this earthly wayfaring, that ſuch as indeuer to ſerue God beſt, ceaſſe not to be often ouerpreſſed with many inconueniences,50 and many afflictions. But what for that? VVhen we be aſtoniſhed, (as it cannot be but we muſt thinke it ſtrange at the firſte brunt) let vs fight againſt ſuche temptations, and let vs holde on in the right way without ſtarting out of it. And although we find much hardneſſe in ourſelues, let vs pray God to giue vs ſuch an inuincible ſtrength, as we may continue in his ſeruice euen to the end, notwithſtanding that Satan labour too thruſt vs out of it. Iob ſpeaketh purpoſely heere of ſuch as haue cleane handes. Surely the true pureneſſe conſiſteth in the hart, or at leaſt 60 wiſe the harte is the place where it taketh his roote. For it were nothing woorth though our life were more perfect and more Angellike than a man could wiſhe, except we had a pure and rightmeening minde to ſerue God. A man may well withhold himſelf from working euil, he may forbeare too do any bodie wrong or harme, he may refreyne from giuing folke cauſe too complayne of him, or to caſt any thing in his teeth. But if his hart bee inflamed with vaynglorie, if he be atteynted with hypocriſie, if he be ſelfwilled, or if he bee infected with any other vice ſecretly: all his whole ſtate is but filthineſſe, yea though it be neuer ſo highly commended of men. Thus ye ſee why I ſayd that wee muſte begin at our minde, as hath bene ſhewed heretofore not only in this chapter but alſo in diuers other places. But nowe Iob hauing ſpoken of the rightuouſe and of the innocent or ſoundmeening man which is matched againſt the hypocrite, addeth the partie that hath cleane handes. So then it ſtandeth vs in hande to haue this inward ſoundneſſe before God: but yet moreouer, we muſt alſo ſhewe by our deedes that we bee ſuch as we ſeeme. And why? For wee ſee that ſuch as are full of naughtineſſe and vtter deſpyzers of God, are more bold to brag of themſelues, than thoſe that are the beſt Chriſtians, with whom no man can finde fault. To bee ſhort, now adayes if a man will haue faire proteſtations, he muſt ſeeke out the wickeddeſt ſort, for thoſe are they that are puffed vp with ſelfe eſtimacion, inſomuch that they come foorth like ſhameleſſe harlotts of the Stewes, with, who am I? who cā find any fault in me? And yet the verie babes can deſcerne of their life, for it is ſo abhominable that the verie ayre ſtinks of it. By reaſon hereof it is purpoſely ſayd, that if we intend to ſhewe that we be ſound afore God: our hands muſt alſo be pure & cleane: that is too ſay, wee muſte liue after ſuch a ſort among men, as our doings may ſhewe the feare of God that is within vs. To be ſhort, yee ſee in what wiſe it behoueth vs to yeeld record of the goodneſſe of the roote. For if a man ſhould ſay vnto vs. This is a good tree: and yet it appered not that the frute which it beareth is good, where were the goodneſſe of it? Verely the frute that cō mes of it ſhall neuer be good except the roote & the nature of the tree be good. But yet muſt we yeeld frute (as I ſayd) if wee intend to ſhewe truly that we haue the ſayd right & ſound meening in our harts, & that we ſtudie to ſerue God. Thus ye ſee in effect what we haue to remē ber in this ſentence. And now Iob addeth, turne ye, turne ye (ſayeth he) for there is not a wiſe man among you. His ſpeaking ſo, is to diſproue the talke that had bene miniſtred by thoſe three that had diſcourſed with him, (as we haue herd heretofore) to ſhewe that he was a man forſaken of God, and that there was nothing but curſedneſſe in him, bicauſe they ſawe him ſo perſecuted. Iob hath ſhewed, that iudgement muſt not be giuen by the aduerſities that are ſeene in this preſent life, to ſay that a man is forſaken of God. Marke well that point. Afterward he ſayth againe, that God doeth not alwaies puniſh men for their ſinnes, and that the good men are ſometimes afflicted & noman knowes why: the reaſon therof appereth not. Inquire a man neuer ſo much, and trauel he neuer ſo much, yet ſhal he be neuer the neerer, bicauſe Gods iudgments are ſecret and incomprehenſible. Now foraſmuch as Iobs freends conceiued no ſuch thing, he ſayth there is [Page] no wiſedome in them. And certeſſe (as we haue ſayde afore) it is no ſmall point of wiſdome to diſcerne aright of the afflictions that God ſendeth vpon men. I ſay, when a man in his owne cace is viſited by the hand of God, it is a great wiſedome in him, if he haue skil to know his own ſinnes, and can enter into himſelfe, and humble himſelfe, and acknowledge, Behold here is a right profitable medicine for mee, God knew ſuche a vice in me, and he hath done me the grace that I knowe it, and therefore muſt I now apply it wholly to mine owne vſe. By this meanes 10 he ſhal know how to profit himſelf greatly by Gods corrections: & beſides this, although he know not preciſely why he is afflicted, nor be able to lay his finger vpon it: yet it ſhal be wiſdome for him to conclude. VVell Lord, thou knoweſt priuie diſeaſes in me, though I haue done amiſſe and perceiue it not my ſelf, thou Lord knoweſt it. For thou art the true Phiſicion: giue me the grace that when I am ſmitten by thy hand, I may alwayes take good by thy correction and diſcipline. Yea and albeit a mā perceiue that God doeth not in any wiſe puniſh his ſinnes:20 yet muſt he neuertheleſſe humble himſelf ſo farre as too ſay, Alas Lord I knowe not wherefore thou doeſt it, but ſure I am that thou art rightuouſe, and it is ynough for me though thou doo it but too make mee too forget the world, to draw me the more to thy ſelf, to make mee taſte of the heauenly life, and to reſtreyne me that I be not giuen to any worldly delights. Then if a man be ſo skilfull as to know how to apply Gods chaſtizings to his own inſtruction, ſurely it is a point of great wiſdome: and wee ſhall haue profited greatly all the time of our life, when 30 we once come to that point. As much is to be ſayd of the corrections that God ſendeth to our neighbours. VVhen we ſee a man ſo ſmittē, we may ſuppoſe that he is chaſtized for his ſinnes. Yea truly if we haue knowne him to be a deſpyzer of God, or a diſordered perſone: then is it good too thinke that God puniſheth him for the ſame cauſe. But wee muſt not iudge our neighbours, leaſt the ſame come home by vs againe immediatly. After what ſorte? now my God, if thou puniſh ſuch a one, ſhalt not thou much more puniſh me? And wheras thou haſt giuen 40 me the grace to haue ſome deſire to ſerue thee, Lorde I am ſo much the more bound vnto thee. But if thou liſt to chaſtize me I muſte indure yet more, for I am woorſe than he. All this geere muſt come to our remembrance. Againe: when we ſee him puniſh one mans whoredome, another mannes drunkenneſſe, a third mans blaſphemie, and ſome other mens robberies, guilefulnes, or periurie: well, we muſt alwayes profit our ſelues by all ſuch things, according alſo as S. Paule ſayeth that they be peynted tables wherein God ſheweth vs howe ſore he hateth and 50 abhorreth all vnrightuouſneſſe, and how it behoueth vs to make our owne gayne by other mennes loſſes as it is ſayd in the prouerbe. And furthermore let vs not be ouer rigorous, when we ſee God ſmite ſuch folke as haue not bene detected of any ſuche great and vnmeaſurable miſdoing, as we might ſay, behold yonder naughtipacks, behold yonder deſpyzers of God. But if there be a man that hath had ſome infirmities, & yet ſhall haue ſhewed ſome ſignes of vprightneſſe, if wee ſee him in great aduerſitie, wee muſte ſay, well, God knoweth why he afflicteth his 60 poore creature, but yet muſt we haue pitie and cōpaſsion on him. And here ye ſee why Dauid ſayeth, Bliſſed is the man that can iudge aright of him that is in aduerſitie: that is to wit, when we cā beare with Gods ſeruants and children when we ſee them oppreſſed with aduerſitie: & can pitie them, and be gende to them, and not condemne thē by hooke or by crooke, aſſuring our ſelues that men may condemne vs double, if the like rigour ſhould be vſed againſt vs. Then is it not without cauſe that Iob doth here reproue his freends, of finding no wiſdome in them, bicauſe they iudged at randon of his aduerſities. Hereby we be warned, that to be well taught in Gods ſchoole, and to get a true wiſdome that may be to our welfare: it behoueth vs to apply our mindes to the conſidering of Gods iudgements in this world, as well vpon ourſelues as vpon our neighbours, and to beate vpon that point earely and late. For when a man indeuereth himſelfe to put that in vre, ſurely the time is well imployed. And why? For the cheef point of the doctrine that God bringeth vs, is that we ſhould apply his iudgements to our owne vſe, and be edified by them in his feare. Therfore when we proceede after that maner, ſurely there is perfect wiſedome in vs. But without that, we may haue all the ſhewe of wiſdome that can be deuiſed, we may diſcourſe curiouſly vpon the holy ſcripture, we may bring many faire allegacions: but yet all ſhal be but vanitie till we be come to the point that we can iudge aright of that which our Lord requireth of vs, when he ſendeth vs chaſtizements and afflictiōs. And herevpon, to conclude his matter, Iob ſayeth, that his dayes are paſſed, his thoughts vaniſhed, and all his enterprizes broken of and diſappointed, and that he had bad darkneſſe in ſtead of the light, and when he thought that the day ſprang, he had night. To be ſhort, he ſheweth vs that there was no end at all of his miſeries, and that there was no hope that euer he ſhould continue as touching the preſent life. And for this cauſe he addeth, Then ſayd I to rottenneſſe thou art my father, and vnto the duſt, thou art my moother and my ſister. As if he ſhould ſay, It is not for me to regard eyther kinſfolk or freendes any more here bylowe. For God hath hidden me from them, and cut me of from the rank and companie of the liuing I am like a wretched carion, and I muſt not looke to returne again, to ſay that any creature can eaſe me, That matter is out of all queſtion, & ſo am I vtterly diſpatched, there is no more remedie in my cace. VVhat is mine expectation? I haue no more (ſayeth he): when I haue looked vp and downe, I must go downe into the pit, and my bedde muſt be bylowe: that is to ſay, in death, whatſoeuer I hope for, or how ſoeuer I build: for the Hebrew woord that Iob vſeth may come of building. And it is a verie fit ſimilitude when he ſpeaketh of hope or expectation, and yet neuertheleſſe hath an eye to this building. There was a doubtfulneſſe in the woord as in reſpect of the ſignification. Therefore it is all one as if he had ſayd, Although I bee patient and prolong my miſerie continually: yet remayneth there nothing for mee but the graue. And he likeneth this expectation of his to a building. I may well builde (ſayeth hee) in thinking there is ſtill ſome hope left for me: but ſhal I ſpeede euer the better? No (ſayes he). VVhen I haue builded my beſt, I ſhall haue none other houſe but my graue. It ſeemeth that Iob ſpeaks here as a man that had no more taſte of the heauenly life, nor wiſt what Gods mercie ment. But [Page] it behoueth vs too conſider too whom he telleth his tale. True it is that heretofore when he was in his fittes, and diſputed againſt God, he ſhewed wel that he had terrible conceits, which notwithſtanding he reſiſted. But after he hath treated of the fitts that he felt, he ſheweth what the follie of them is, which would haue Gods fauor to vtter it ſelf [vnchaungeably] in this preſent life, vpō the good and faithful, and that if God ſhewe not himſelf merciful here in the open face of the world towards thoſe that are his, it ought to be concluded that he hath forſaken them,10 and they be vtterly paſt hope of recouerie. Iob mocketh at this geere. So then, he telleth his tale too ſuch as would ſee mennes full payment in this tranſitorie and decaying life. But it were an ouerfroward doctrine to iudge ſo, (as I haue declared alredy.) VVherfore let vs mark that Iob is not here as a mā in deſpayre: but he reproueth the follie of ſuch as ſayd they were his freendes, and yet would make him beleue that euen here in this worlde wee ſhall ſurely perceiue whither wee be in Gods fauour & grace, or whither we be forſaken of him. For the better cōprehending 20 hereof, let vs looke vpon the argument that S. Paule maketh, when he intendeth to aſſure vs of the laſt reſurrection. VVe are (ſayeth he) the wretcheddeſt of all men on the earth. Let a man compare the Chriſtiās with the deſpyzers of God, with the Heathen folke, with the hypocrits and with all them tha: ſpyte God to the ful, & ſee which of thē are beſt intreated. It is certaine, that take one with another, a man ſhall ſee more proſperitie in thē that are giuen to all euill, than he ſhall doo in them that walke in the feare of God. And why? For as our Lord is 30 neere vnto vs and watcheth ouer vs, ſo if we do amiſſe he amendeth it: as a man will haue more care to correct his children thā his neyghbours. God therefore, to ſhew the loue that he beareth vs, chaſtizeth vs whē he ſeeth vs do amiſſe. Againe he intendeth to proue our obedience as good reaſon is he ſhould: and he intendeth to ratifie our faith. For faith is ſo preciouſe a thing, that it deſerueth to be tried as gold and ſiluer, or rather more, as S. Peter telleth vs. And moreouer we know that the Diuell ceaſſeth not to practize all that is poſsible againſt vs: and after as 40 he ſeeth vs heedfull in the ſeruice of God, ſo much the more is his rage ſet on fire. Alſo looke how many wicked folk there are, ſo manie enimies haue we, and Satan ſerueth his turne by them to trouble vs. Therfore we muſt not maruell though Gods children bee moſt miſerable in this world. And S. Paule vſeth the ſelfſame argument to ſhewe that we looke for a better ſtate. Sith that mē ſhake vs of (ſayeth he) ſith they treade vs vnder their feete, ſith we be a reproch and laughingſtocke to the whole world: in what cace were we if we hoped not for the reſurrectiō 50 that is promiſed vs, that our lord Ieſus Chriſt muſt come, and that then we ſhall perceiue we haue not ſerued God in vayne. If we had not this, there were no more God in heauen, there were no more Iuſtice, there were no more prouidence. Ye ſee then how S. Paules argument muſte ſerue vs as a key to open this text. Yee ſee mee (ſayth Iob here) as a man paſt hope. VVhen I haue made all my windlaſſes, I muſt be fayne to come to the graue, there is my lodging, I ſee nothing but rottenneſſe round aboute mee. Sith it is ſo, will yee make mee beleeue that God 60 doeth handle men here beneathe thereafter as he doeth loue them or hate them? For as for mee, I knowe I haue indeuered too ſerue God, and I am not diſappointed of myne expectation. Yet do I ſee my ſelfhandled as roughly as may be, euery man lookes a skew at mee, I am as a gazingſtocke and a cōmon by word. VVhat remaineth thē? Eyther I muſte burie all the benefits and priuiledge that God hath giuen mee, and caſt them quite away: or elſe I muſt conclude that God mocketh and abuſeth his ſeruants, and that it is in vaine for thē to truſt vnto his promiſes. And would ye haue me to fall into ſuch a wickedneſſe? Then ſith the cace ſtandeth ſo, let vs vnderſtād that we muſt not iudge of Gods loue or hatred by the things that we ſee now. But let vs procede further, and conſider that God loueth thoſe whom he ſcourgeth, and keepeth the taſte of his goodneſſe in ſtore for them, though it bee hidden from thē for a time, whē he ſheweth nothing but vtter rigour againſt them. Therfore let vs cōfort ourſelues in it and ſay, yet will I hold ſtill this hope continually, that my God will at length pitie mee, and that I ſhall perceyue him to be my father. And although I haue happened to lift vp my ſelf againſt him for a time, yet wil I ſtill returne to the ſayd concluſion. VVe ſee then what maner of doctrine we haue to gather of this ſentēce for our better edifying: that is to wit, that we muſt take al the miſeries of this preſent life (and ſpecially all thoſe which wee ourſelues feele and which we ſee in al Gods children) as an opē declaratiō that God reſerueth much better things for vs: and the ſame muſt be a cauſe to confirme vs in the hope of the heauenly life as we now ſee that Paule ſpeaketh in the ſecond to the Theſſalonians. For in reherſing that one had ſuffered many things, and had bene vexed by the wicked: It is (ſayeth he) an euident token of Gods iuſt iudgement, for it is a reaſonable thing and agreeable to his nature, to giue you releef when ye haue ben ſo oppreſſed: [and therfore] aſſure yourſelues that ſeing you haue not had your reſt vpon earthe, God prepareth it for you in heauē. Again on the otherſide, if it be a thing that ſtandeth vpō Gods Iuſtice, that the wicked ſhuld be puniſhed according to their deſerts, and yet notwithſtāding we ſee it not done in this worlde: aſſure yourſelues, that in your aduerſities, troubles and miſeries, God doth as it were in a glaſſe ſhewe you, that you ſhall oneday come vnto him: and that alſo is the verie thing wherevnto your hope muſt bee referred. So then as long as wee be in this world, if God ſend vs neuer ſo much pouertie and tribulation, let vs learne to be drawen to the hope of the heauenly life. VVhen we ſee good folk and Gods ſillie children roughly handled, laughed to ſcorne, their pacience abuſed, and themſelues left ſuccorleſſe: I ſay whē we ſee al this, let vs vnderſtād that God declareth, that although things be confuzed in this earthly life: yet muſt wee not therfore runne out of ſquare, but looke further afore vs, how wee muſte not neſtle ourſelues in this world, nor in theſe corruptible things, but onely paſſe through thē, and right ſwiftly and as it were a full gallop. Furthermore if god ſpare vs, let vs acknowledge that he pitieth vs, & that his interteyning of vs in reſt, is to giue vs ſome taſt of his goodneſſe. But ſpecially he will haue the ſame too ſerue for the time to come, to the intent we ſhould lerne to be the bolder to truſt in him, not doubting but he will deliuer vs from all the battels and aſſaults of this world, too [Page] make vs partakers of all the benefits whiche he hath prepared for ſuch as come willingly to ſhroude themſelues vnder the ſhadow of our Lord Ieſu Chriſt.

Now let vs caſt ourſelues downe before the face of our good God with acknowledgmēt of our ſinnes, praying him to make vs ſo to feele them, as we may returne to him vnfeinedly, & in returning come with true fayth and repentance, deſirouſe to be rid of all the vices & corruptions of our fleſh, not douting for all that, but that our Lord will alwayes behold vs with pitie, and receiue vs to mercie, for his ſake whom he hath giuen vs to be our mediator. And ſo let vs all ſay, Almightie God, &c.

18

The .lxvij. Sermon, which is the firſt vpon the .xviij. Chapter.

THen Bildad the Suite anſvvered, ſaying:

2 VVhen vvill yee make an ende of your vvoordes? Herken and let vs ſpeake.

3 VVherefore are vvee counted as beaſts, and (in your opinion) are dullardes and of no value?

4 This man teareth his ovvne ſoule in a rage: ſhall the earth be forſaken for thy ſake? Shall the Rockes bee remoued out of their places?

5 Verely the light of the vvicked ſhall bee quenched, and the ſparke of their fire ſhall not ſhine.

6 His light ſhall bee dimmed in his tent, and his lampe that ſhyneth vpon him ſhall be put out.

7 His ſteppes ſhall be reſtreyned, and his ovvne deuice ſhall caſt him dovvne.

8 For a net is ſpred out vnder his feete, and he ſhall vvalke vpon Snares.

9 The Grinnes ſhall catch him by the heele, and the Theeues ſhall come vpon him.

10 His pitfall is hidden in the earth, and his trappe in his vvay.

11 Fearfulneſſe ſhall make him afrayd on euery ſide, & driue him too his feete, and vvhich vvay ſoeuer he go they ſhall make him to fall.

I Haue tolde you heretofore how it is a true and very profitable doctrine, that God puniſheth mens faults too ſhewe himſelf too be our iudge: ſo the ſame be vnderſtood and handled skilfully.30 And her by we ſee how it is not [...]ugh to take ſome point of holy Scripture in generall: but that we muſt ſo apply it to our vſe, as we may fare the better by it. Alſo experience ſheweth what a number there are that abuſe the holy Scripture by toſsing things to and fro and by taking them at all aduenture. That whiche they ſpeake is true, ſo it were well applied. But what? They turne it cleane cōtrarie to the meening of the holy ghoſt: and ſo is the truth vtterly corrupted. The ſelf ſame thing doth Bildad here a newe. For he vndertaketh that which 40 he had ſpoken afore: namely that although the wicked proſper for a time, yet ſhal they be cōfounded in the end, and God will not ſuffer their proſperitie to laſt for euer. This is true: But therewithall he paſſeth meaſure, by vpholding that the puniſhments which God ſendeth vpō the wicked, are alwayes ſo full and apparant, as men may finally diſcerne by eyeſight that God iudgeth them in this preſent life: whereas contrarywiſe, that is not alwayes ſeene, nother muſt we make a general rule of it. Lo wherin Bildad is ouerſeene, yea notwithſtanding that the doctrine 50 of it ſelf be good and holie. And ſo although that at the firſt bluſh there ſeeme to be no harme in it: yet if we be once throughly perſwaded of it, (that is to wit, that God puniſheth all wicked mē ſo as it is ſeene to the eye:) great daunger will inſue of it. For proofe therof, if things fall out contrarie to our expectation, it will ſeeme vntoo vs that God is no more the iudge of the worlde, that he hath giuen vp his office, and that things are ruled here by fortune. And that is a curſed blaſphemie. Herevpon we ſhall be tempted with ſuch impatiencie, that we ſhall 60 ſtomacke when wee ſee that God ſetteth not a ſtay in things diſordered. And finally wee ſhall be prouoked to giue our ſelues to all naughtineſſe. For we ſhall thinke it but loſt time that is ſpent in doyng good, ſeing that God hath no regard of mē, to guide them, but leaueth them as it were at randon. To be ſhort, ſo little ſhall we be able to call vpon him, that we ſhal be vtterly eſtraunged frō him. And ſo vnder the ſhadow of a good doctrine, Bildad turneth all Religion and all feare of God vpſide downe, and ſetteth men in ſtate of deſpayre. Thus ye ſee why I ſayde that it ſtandeth vs greatly on hand to deſire God to giue vs skill too apply too our owne profite and edifying the things that we reade in the holie Scripture, and what ſoeuer els is ſhewed vs at al times concerning his iugemēts. Firſt of al Bildad is greeued that he was not herkened to, and for that his ſayings were not receyued. Verely if he had taught faithfully & to purpoſe, he had had iuſt cauſe to be diſpleaſed. And why? For if wee be appointed to beare abrode Gods woorde and doctrine of ſaluation, & ſee that the men which heare vs are hardned, or elſe hold ſcorne of the thing that we tell them: ſurely if wee haue any zele to Godward, and reuerence his woorde, we muſt needes be grieued and ſorie [at the hart.] And why? For that deſpite toucheth not vs, but the liuing God whoſe meſſengers we be. Therefore he that ſerueth God faithfully in carying abrode his woorde, muſt be ſorie if his labour profite not, ſith that men doo wrong vnto God in not receyuing his woord. And on the other ſide we muſt (as much as in vs lieth) procure the health of mennes ſoules. For we ſee that men go to deſtructiō bicauſe they giue not eare vnto God. And when they be ſo headſtrōg agaynſt good counſell, beholde they are vtterly vndone. Ought not this (ſay I) to vexe vs at the hart? Then if Bildad had taught as he ought to haue done: he had had iuſt cauſe to complayne of men for not hearing histale. But for aſmuch as he corrupted the truthe, and turned it into a lie: there is no reaſon he ſhould be grieued. Notwithſtanding, [Page] whenſoeuer any man offereth vs any doctrine, we bee warned hereby to diſcerne what is in it, and not to reiect the thing that wee knowe not, as wee ſee ſome do, which make no great matter to reiect all, if a man go about to ſhewe them that which is for the health of their ſoule. Therefore lette vs not haue any ſuch pryde in vs. For wee ſhall not onely greeue the men that ſeeke our welfare and are willing to do vs ſeruice: but we ſhal alſo grieue the ſpirite of God that dwelleth in them and giueth them the loue to edifie vs and to offer vs that which 10 is good and conuenient for vs. Ye ſee then how we haue neede to beware of deſpiſing that which is offered vs, till wee know what is in it. Furthermore when Bildad doth here vpbrayde Iob, that he teareth his ſoule as in a rage: thereby we be warned (as I haue touched afore) that whē men martyr themſelues in their paſsions, they gayne nothing by it but that they plundge themſelues ſtill more and more in their miſerie, which ſhall alſo returne vpon their owne head. True it is that the man which is in aduerſitie thinkes himſelfe well eaſed by his murmuring,20 by his ſtorming, and by his ſtomacking, ſpecially if he belke out ſome blaſphemie againſt God. Lo (I ſay) how men woulde fayne wreake themſelues when God holdeth them in aduerſitie. But what? Do they further their cace by it in the ende? No: Cleane contrariwize they do nothing elſe but rende their owne ſoules, yea euen furiouſly, as it is ſayd in this ſtreyne. The very Heathen mē had skill ynough too ſay, that a mans choler is a burning and headie furiouſneſſe. Now when a man cannot ſubmit himſelfe too God in his aduerſitie, but ſharpeneth 30 himſelfe ſtill more and more: I pray you is it not all one as if he were ſtarke madde? Is it not al one as if he would ſtande againſt God? I ſay not that wee ſhould be vtterly without paſsions when God ſendeth vs any aduerſities. But if our affections be vnbrydled and vnruly, and ſerue to kindle vs and to ſpurre vs foreward againſt God, ſo as wee bee full of bitterneſſe: then muſte it needes followe that we be poſſeſſed with furie, (as I haue ſayde alreadie) ſeing wee come to iuſtle after that ſort againſt God. And durſt the creature do ſo if he were not bereft of his right 40 wittes and reaſon? No ſurely durſt he not. Then ſee ye a text which we ought to marke well. For although Bildad do miſapply it to the perſone of Iob: yet is the ſentence true in it ſelfe, and ought to ſerue our turne in aſmuch as we ſee that impaciencie is a kinde of madneſſe in a man. And what is ment by Impaciencie? It is not ſimply a greef conceyued of the miſlyking of our aduerſities when wee be werie of them: but it is an exceſsiue hartburning or ſtomaking againſt them, when wee cannot ſubmit our ſelues ſimply vnto God too diſpoſe of vs at his pleaſure.50 Therfore if our paſsiōs be ſo vnruly as we can not keepe any meaſure in our aduerſities: then dothe impaciencie ouermaſter vs. And if wee haue no hold nor ſtay of our ſelues, wee muſt needes conclude that wee are no better than frentike folke againſt God, yea & vtterly out of our wittes. True it is that we will not confeſſe it to be ſo: but for ſo much as the holie Ghoſt hath auouched it, would we haue a more competent iudge? And if we looke well into our ſelues, there is nothing in this texte, which very experience ſheweth not to be too too true. So then let vs 60 aſſure our ſelues that he which hath the power to bridle his affections and to hold them ſhort, hath gotten great wiſedome. And vndoubtedly, to the ſelf ſame purpoſe alſo S. Iames ſayeth that if any man want wiſdome, let him aske it of God. And why? For (he had ſpoken afore of patience) my friends ſayeth he, whenſoeuer God afflicteth you, & that you light into tēptations, aſſure your ſelues it is for your profit & welfare. Yet foloweth it not but that the ſame may ſeeme ſtraunge, and fewe men ſhall agree therevnto: But if a man haue neede of wiſdome let him reſort vnto God. As if he ſhould ſay. It is true that mans minde will neuer thinke that al tēptations and aduerſities are benefits of Gods procuremēt towards vs: & the fault is bicauſe we be miſaduiſed & knowe not what is expedient for vs. VVhat is to be done then? For aſmuch as we want wiſdome, ſpecially when our paſsions ouermaiſter vs, & trouble our mindes: let vs repayre vnto God: for he can well skill how to ſupplie our wants. Thus ye ſee what we haue to gather vpō this ſentēce: namely, that we muſt applie our indeuer to bridle our affectiōs, that we be not in to great a choler when God afflicteth vs: aſſuring our ſelues that if we take it paciently, God wil turne al to our profit and welfare. Contrary wiſe if we ſtomacke matters, & will not aſſwage our miſeries with the cōfort that God giueth vs: what will be the end of the? Euen ſuch as Bildad ſheweth here: that is too wit, wee ſhall but teare our owne ſoules, as we ſee a wretched madman do: he flings himſelfe into the fire, he leapes out of windowes, and he hurteth one whyle himſelf and an other whyle othermē, when the fit of his frenzie taketh him. Euen ſo ſhal we do when we be caried away by our choler. For we wil make no bones to ruſh out of ſquare againſt God, not remembring a whit, that all ſhall turne to our owne confuſion. Therfore we haue neede to wey wel this doctrine: that is to wit, that we teare not our owne ſoules, but learne too referre ourſelues wholly to Gods good will, that he may do to vs what it pleaſeth him. Thus ye ſee in effect what wee haue to beare in minde. By and by after, it is ſayde: Shall the world be chaunged for thy ſake? Shall the Rockes be remoued out of their place? Some expound this ſentence very curiouſly, thus: Shall the world, that is to ſay, ſhall the order that God hath ſet and ſtabliſhed, be chaunged? And ſhall the Rocke, that is too ſay, ſhall God whiche is the ſtrength of the worlde, [hee remoued out of his place]? But theſe are things to much racked. Bildad ment too ſpeake more ſimplie: namely that Iob in his talke peruerted the order of nature. That in effect was the thing that hee ment. And why? For Bildad had ſet downe, that aſſoone as God had made Heauen and earth, and ſettled the naturall order that wee ſee, it behoued alſo that his iuſtice ſhould haue his courſe. This is very true. Howbeit he miſtaketh it, in that he would haue Gods iuſtice to be altogither apparant, ſo as men might know it and behold it with their eyes and as it were touche it with their finger: wherein he beguyleth himſelfe. Neuertheleſſe it is good to vnderſtand his meening, that wee may gather the inſtruction which is conteyned in it. His ſaying is, ſhall the worlde bee chaunged for thy ſake? That is too ſay, How vnderſtādeſt thou it? For thou reaſoneſt that God doth not ſo execute his iuſtice here bylow, as it may be knowne. And would not God haue his iudgemēts knowne forthwith frōthe time that he had ſtabliſhed this order in the [Page] heauen, the ayre, and the earth? when wee behold Gods workes both aboue and beneath, is it not to the end that his goodneſſe, his wiſedome, his rightfulneſſe, and all his vertues ſhould be knowne? Yes out of all queſtion. To what end hath God ſet out ſo fayre a lookingglaſſe in all his creatures? Is it not to the ende too be glorified at our hand? Now ſith it is ſo, like as God vttereth his vertues in all the reſt, ſo alſo wil he haue vs priuie to his iudgemēts. This is true in ſome reſpect: that is too wit, ſo it be vnderſtood as it ought to be. But Bildad ſtretcheth it out to 10 generally. VVhat is to be done then? As oft as any man ſpeaketh to vs of God, let his workes which he ſheweth vs & are neereſt vnto vs, leade vs cōtinually higher vnto him. As for example. The Scripture ſpeakes oftentimes to vs of that which we ſee dayly: that is to wit, that God ſendeth rayne & fayre wether, maketh the earth to yeeld fruite, and cauſeth it to nurriſh vs. Now it is not ynough for vs to know that rayne & fayre wether come of God, and that when the earth yeeldeth vs foode, it is through his grace. True it is that thoſe are the fundacions: but yet 20 muſt we go further, and mount vp higher: that is to wit, that if God giue ſuch power to the earth, it muſte much rather needes follow that we receyue our ſtrēgth of him: for we be much nobler creatures. Is not the life that is in vs a far greater & excellenter thing, than the power that the earth hath to yeeld fruite▪ Yes certenly is it. Then behoueth it vs to acknowledge, that the ſame is one of gods workes, and that it proceedeth from him. Againe yf God haue a care to feede men in this world: thinke we that he which is a father in that behalf, and vouchſaueth to haue 30 regarde of our bodies which are but wretched carkaſes, doth not make much more account of our ſoules? Alſo, if after the caſting of ſeede into the earth and the rotting of it there, he cauſe it to ſpyre againe and to beare fruyte anew: can he not reſtore vs to a better lyfe though wee go to corruption, ſeing he ſheweth ſuch power in the order of nature? Beſides this, God keepeth a ſtedie hand in making the Sunne to ryze & go downe euery day. Moreouer the moone finiſheth hir circuite euery moneth, and the ſunne euery yeere, and we ſee the orderlineſſe of the 40 ſtarres and the planets. Now then, as oft as wee beholde theſe things, we muſt cōclude that God is through ſtedfaſt in his truth, and that he giueth vs ſome inſtructions and ſignes thereof here. VVhen we ſee ſuch a conſtancie ſettled in the order of nature: what ſhal we thinke of the promiſes that belong to our ſaluatiō, which is no corruptible thing nor ſubiect to the alteracions and chaunges of the world? Lo how the holy Scripture trayneth vs higher and higher by thoſe workes of God that are neereſt and moſt familiar to vs. Neuertheleſſe it behoueth vs alſo too 50 haue skill to diſcerne betwene Gods workes as neede requireth. As how? Yee ſee how Bildad is vtterly cōfounded in his owne matter. For he ſayeth that bicauſe God hath created the world in ſettled order, and maynteyneth it in the ſame: therfore it foloweth that his iudgements are al certeyne, & that men may ſee them and know them. But that is an ill cōſequēce. VVhy? Gods wil is that the ſunne ſhould rize and go downe, and thereby we be aſſertayned that he wil giue vs al things neceſſary for the preſeruatiō of our life, euen to the worldes ende. VVhen we ſee the 60 vines, the trees, & the earth yeeld fruite, well▪ God ſheweth vs that he hath a care of this preſent life, notwithſtanding that it be flightful & drooping. But his ſo doing is as it were to take vs by the hand to lift vs vp to heauē vnto himſelf. God thē wil haue vs to know this moſt certenly, & ſo cōmaundeth vs: but as touching his iudgemēts, that is an other cace. For it is his minde, that wee ſhould haue but only a taſt of thē in this life, & that we ſhould wayte with pacience till he ſhew thē to the full in the latter day. For then ſhall the things be ſet in order which are nowe out of order: & vntil thē, God wil not execute his iudgements but in part. And ſo the cōcluſiō that Bildad maketh here, is not good nor conuenient. For he mingleth twoo things togither, betweene the which there is great diuerſitie. VVherfore it behoueth vs to vſe diſcretiō in this behalfe. Now we vnderſtand how this ſentēce is true, & yet miſapplied. This ſentēce is true, inaſmuch as the order of nature teacheth and coūſeleth vs to ſeeke the things that are higher, that is too wit, to knowe the wiſedome, rightuouſneſſe, goodneſſe, and trueneſſe of God: not only in things that cōcerne this tranſitorie life, but alſo in things that pertayne to the euerlaſting kingdome of heauē. And if we do it not, our vnthankfulneſſe is to heynous & ſhall not be excuſed. For ought not the vynes to put out our eies? ought not the riuers, the fields, & al other like things to do the ſame, wherin God ſheweth & repreſenteth him ſelf vnto vs? If we cōceyue not that: muſt not our blindneſſe, (that is to ſay, our periſhing in our owne ignorāce) needes be wilfull? But now let vs come to that which is ſpoken here. Verely the light of the wicked ſhall be quenched, and the lampe that ſhyneth vpon his head ſhalbe dimmed: there ſhall not remayne one ſparke of his fire. By ſuch ſimilitudes Bildad ment to ſignifie in effect, that God will not ſuffer the wicked to proſper for euer. Howbeit we muſt marke well that it is very true, that God will giue the wicked leaue to liue at eaſe for a time, and to triūph and ruffle it out, as though they had fortune in their hande. If Bildad had bene ware of this poynt: he would not haue locked vp himſelf ſo ſtreytly as he doth afterward. And why? He graunteth here that the wicked may ſometimes proſper. VVherein is it then that he ouerſhooteth himſelfe? It is in that he foreſetteth the time and in maner the day that their proſperitie ſhould take an end, & God ſhould turne their laughter into weeping. But it is not for vs too appoynt that. And why? God may ſometimes leade forth the wicked in proſperitie euē to his graue ſo as the world ſhall ſee it, as I haue partly touched: that is too wit, they ſhall go downe into the graue without trouble in the turning of a hand, according alſo as it is ſayd in the Pſalme. Beholde (ſayeth Dauld) Gods children drag their lynes and cordes, they doo put pyne away here bylowe, it ſeemeth that death purſueth them, and yet notwithſtanding will not take them away. But how fare the wicked? They be luſtie and ſtrong, and die ere they be aware. Sith it is ſo, let vs marke well▪ that it is not for vs to ſet God any terme, too ſay that he ſhould quenche the light of the wicked in this world, & thruſt them into darkneſſe, that is to ſay, into confuſion. VVe cannot do ſo without controlling of our God. Beſides this, we be aduertized that his pleaſure is it ſhould be ſo. For he intendeth to reſerue ſome iudgement to the latter day. VVhat is to be done then? Firſt let vs marke as it is ſayde here, that the deſpiſers [Page] of God, or the hypocrites ſhall haue as it were a lampe burning in their houſe. Surely hee expreſſeth the matter by the diuers termes of libg [...], lampe, and ſhining: but Bildads ſpeaking here is after the ordinarie maner of the holy Scripture. Neuertheleſſe this light betokeneth nothing elſe but that the wicked liue at their eaſe and in pleaſure, and that God ſeemeth to ſauuor them, like as on the contrarie parte it is a very common thing to haue our tribulations and anguiſh likened to night and darkeneſſe. But nowe let vs come backe agayne to the matter.10 The deſpyſers of God, and folke of looce life, or els ſuch as haue nothing in them but hypocriſie, may wel proſper for a time, and we ſee it, yea and it ſtandeth vs in hand to be well acquaynted & inured with it: for if we find it noueltie to vs, we ſhalbe troubled and vexed, and we ſhalbe forced to giue ouer Gods ſeruice. Therfore it behoueth vs to bee at this poynt, that if God ſuffer the wicked too liue merily, and to reioyce, & to take their pleaſure here bylow: we muſt not be aſtonied at it. Marke that for one poynt. And it is an exerciſe that is very needefull for vs.20 No doubt but it wilt ſeeme harde to vs: howbeit it behoueth vs too accuſtome our ſelues too it as I ſayd afore. Moreouer lette vs marke ſecondly, that our Lorde will quench all the ſayd light, & when the wicked haue ſported themſelues a whyle, all their pleaſures and paſtymes which they haue taken vp muſt be deerely payd for. And why? It cannot miſſe but that their light ſhalbe quēched. Alſo this is it that Dauid ſtandeth vpon in the. 37. Pſalme. For how exhorteth hee vs, not too repine at the vngodly when wee ſee them triumph after that maner, and it ſeemeth 30 that all the world is theirs, & that their life may bee eſteemed happie, and they themſelues alſo do glory in it, as though no mē were beloued of God but they? VVhat reaſon doth Dauid alledge to aſſure vs? for he ſayeth that al this ſhal paſſe away. Let vs tarie (ſayeth he) and we ſhal ſee that all the happineſſe which the wicked ſurmiſe thē ſelues to haue, is but curſedneſſe. True it is that they ſhal be ſure ynough of their good fortune as they terme it, & they ſhall like of it tootoo well: but in the end God will throw them downe. Then if we wil not be miſprouoked 40 by being in companie with the wicked, we muſt learn to paſſe beyōd the world, & to vnderſtād that God wil ſhew howe it is nothing worthe too haue had the eaſe of this world, & that it is a ioy of no continuance. True it is that God doth ſometimes beare vp his ſeruants in their infirmitie, ſo▪ long till he cut off the edge of the wicked mens proſperitie, according alſo as it is ſayd in the Pſalme, that if we ſhould be alwaies in aduerſitie without any releaſe, wee might reache out our hande too do euill: that is too ſay, wee bee ſo frayle, that although wee called vpon 50 God, and were deſirous too ſerue him: yet might we bee tempted to breake ſquare, if God did not both moderate our afflictions & alſo repreſſe the wicked by giuing thē ſuch blowes as ſhould beate them downe to the grounde. God then may well execute ſome of his iudgements euen in this tranſitorie life, to the intent to ſupport vs after a ſort: but that is not alwayes, nother muſt wee make a general rule of it as Baldad did. For if we ſay that God wil quenche the light of the wicked, and being demaunded when, do anſwere, to day, or to morrowe: [I ſay] if 60 we ſet God a terme after that ſorte: he will giue vs leaue to bee diſapoynted of our hope. Therefore lette vs put that into his hande: hee knowes the tyme and ſeaſon wherein the wicked ſhould bee rooted out. Sometimes he ſatteth them as men do oxen and ſwyne, according as it is ſayd in the prophet. Nowif a mā f [...] an oxe or a ſwine it is not to trauell them when they be full fedde, it is not to put them to colde and heate, it is not to ſet them to labour as other beaſts: but it is to ſnetch the Oxe & to cut the Swynes throte. Euen ſo doth God fat the wicked till they come too the brimme of their graue. And therefore let vs marke well what I haue ſayd afore, namely that to reſt our ſelues vpon Gods iudgements, wee muſt mount aboue the worlde, and wee muſte looke vnto the things that as yet are hidden from our eyes. Thus yee ſee what we haue to marke. And ſo when wee ſee the wicked aduaunced and all things fall out as they would wiſh: well, muſt we thinke it ſtraunge? Hath it not bene ſo from the beginning of the world? Haue not the fathers of old time bene aſſaulted with the ſame temptation, and reſiſted it? Then let vs leaue that to God Onely let vs know that al the pleaſures which the wicked doo take in this worlde, ſhal turne to their confuzion, and it were much better for them that God had dealt niggardly with them, than to haue giuen them ſo liberally of his benefites. And why? For according as they haue abuſed his goodneſſe, ſo muſt they alſo be fayne to be puniſhed ſo much the more grieuouſly for their vnthankefulneſſe. Alſo lette vs tarie till God worke in doing his office, that is to ſay, til he quench the light of the wicked. And herewithal we haue to mark well the maner of ſpeeches that are ſet downe heere: as when Bildad ſayeth, That nettes are layde vnder the feete of the wicked, that they cannot paſse but through ſtraits, that when they riſe vp they ſhall be caught as in a pitfall, and that ſnares are pitched vnder their feete, howbeit that thoſe ſnares bee couered and ars not to be perceyued. According herevnto Dauid alſo ſayeth: that the wicked ſhall walke alwayes vpon yee. True it is that their way gliſtereth, and is fayre to the eye: but there is no ſure footing for them, & God will make them treade a ſtep awrie to breake their necke before it was once thought of. All theſe ſimilitudes agree in one: that is to wit, to ſhewe that although the wicked do proſper, and their happineſſe is wondered [...], and had in eſtimation, yea and coueted of all the whole worlde: yet notwithſtanding they go to deſtruction. Euery man will ſay: I would I were in ſuch a mans cace: but wee ſee not the ſnares that are couered in the earth. It will ſeeme that God beareth vp the wicked, and that they haue wings to flie with. But what for that? If they ſtie high, it is but to tumble downe the more vnhandſomely: and if their feete bee vpon the earth, there are ſnares vnder them. True it is that we ſee them not: but when wee bee warned of them by Gods woorde, we muſte looke vpon them by fayth. Notwithſtanding if Bildad had vnderſtood well what he ſayd, he had not bene ſo hampered in the ſnares of contrarietie. VVhy ſo? For in ſaying that the ſnares are couered vnder the wicked mens feete, hee ſhould haue remembred that is not in vs to eſpie them, vntill God ſhewe them. And when ſhall that be? Surely it is not for vs to appoynt him any time Then muſt men ſubmit themſelues too Gods prouidence, and not ſette downe a generall rule or Lawe, to ſay, God will do ſo or [Page] ſo. But let vs on our ſide looke to applie the ſayde doctrine to his right vſe. Seing it is ſayd that there be ſnares vnder wicked mens feete: well, let vs pray God to leade vs by the hand, aſſuring our ſelues that ſnares are layde in this world for men. For Satā not onely aſſayleth vs with open warre: but alſo layeth ambuſhes for vs, and practizeth our deſtruction priuily as muche as is poſsible for him. VVee therefore ſhould not know howe to ſtep one pace in this preſent life, but wee ſhould be in daunger to be caught in his ſnares. But what for that? VVhen Satan 10 hath layde his ſnares and grinnes for vs, and is euen ready to catch vs: our Lorde preſerueth vs. Our way is made afore vs, yea and wee be hilde vp and guyded by the very Angels, as it is ſayde in the. 91. Pſalme. As for the wicked, they haue their ſnares alwaies pitched. True it is that they ſooth themſelues, and other men alſo doo thinke them to bee exceeding happie. But that is bycauſe they know not what is prepared for thē. For it is not ynough to knowe that ſnares are layde to catch the wicked: but wee muſt note alſo that they be couered. Therfore when 20 we ſee a fayre and pleaſant way, and the wicked frisking and ſcoterloping, and it ſeemeth that God can no more hold thē backe: Yet let not vs ceaſſe therfore to cōclude, that a horrible deſtructiō is prepared for them. And why? For wee muſt not iudge after our owne conceyt and ſeeming: for ſuch as do ſo, falſifie the holy Scripture. If wee be deſirous to ſee the ſnares: it is ſayd that they be hiddē in the earth: and therefore let vs be contented to bee ignorāt, till God diſcouer his iudgements vnto vs: I meane his ſecrete iudgements which cannot he cōceyued but by 30 fayth. For if wee would haue experience of them after our owne fancie, that were naught. Ye ſee then how the faythfull ought to brydle themſelues as oft as God ſhall ſeeme to fauour the wicked, & not to be minded to puniſh them, nor to bring them to account. VVherefore let all good men ſtand alwayes vpon this concluſion. VVell, I know not what theſe mens ende will be: but yet is God the iudge of the worlde: I will wayt paciently, till I ſee the falling out of the matter and when I ſhall haue once perceyued that the wicked are caught, I doubt not but God 40 accompliſheth that which he ſayeth, though the meane how he doth it be not knowne to me. Therfore will I not mount aboue my boundes, it ſuffiſeth mee to giue glorie vnto God in all things that he doth, and therewithall too pray him that I may profite my ſelfe thereby: for it is not for me to put him to his ſtint. And here is mention made of the Heele▪ purpoſely. For although Bildad had an eye to that which he had ſpoken, that is, that the ſnares were vnder the grounde, ſo as the wicked were caught with them: yet notwithſtanding, vnder that woorde Heele, hee 50 ſheweth that we muſt not maruel though God make not the wicked to ſtumble at the firſt blowe, but ſuffer them to runne a long race. For when it ſeemeth that they bee come to the vttermoſt, to triumph more than euer they did: then he beareth them downe, and giueth them ſuch a counterbuffe as maketh them too breake their necke. Therefore wee muſt not wonder at it. Then let vs ſuffer God to wayte vpon the wicked, and in the ende to take them by the heele to throw them downe hadlong. Thus yee ſee to what purpoſe the woorde Heele ought to ſerue 60 vs. Nowe Bildad addeth immediatly, that fearefulneſſe ſhal diſmay him on all ſides, and make them to fall euery where. He had ſayd that they ſhould marche in narrowe places, & that whither ſocuer they went they ſhould not eſcape the ambuſhes. True it is that the wicked ſhall haue roume long and large ynough to ſporte in, according as we ſee how they leape about to and fro: and therefore it ſeemeth not that they walke alwayes in ſtreyts. Indeede wee ſee it not: but they themſelues feele it much better than wee can imagine. Againe, albeit that we ſee it not continually: yet doth God at length performe that which is ſayd here, euen according as Bildad vttereth it: namely that feare ſhall diſmay them. But hee miſtaketh the woorde feare, as though Gods enemies ſhoulde needes knowe and conceyue their ſinnes too bee afrayde and to repent them: and that is not ſo. And why? Theſe twoo things, namely that the wicked ſhould be amazed with feare, and yet be merry and triumphe, cannot ſtande togither. For when the deſpyzers of God would be merrie, they ouerſhoote themſelues, they forget themſelues, they become beaſts, they beleeue they be able to worke wonders, and they think themſelues the happieſt men in the worlde that they can anger God. Lo what the ioy of the wicked ſorte is: that is too witte, a furious ioy, and a ioy that ſo bereeues them of their wittes and reaſon, as it leaues no modeſtie at all in them. But yet in the meane whyle God doth now and then call them to account, and he ſummoneth them within ſo as they be conſtreyned to perceyue, that they muſt bee fayne to come before him: And yet for all this they burie that knowledge as muche as they can, and are contented to abyde deafe and blind, and nother to ſee no [...] yet to heare what God ſheweth & telleth them. Now wee ſee how wee ought to ſet foorth this leſſon, that wee may practiſe it too our profite. It is in effect, that although the wicked haue the worlde at will: that is not as much to ſay as their lyfe is therefore happy. And why? VVhat is the cheife welfare of man? To bee ſure that his conſcience is quiet and at reſte, ſo as hee may goe on in true conſtancie through life and through death, yea and euen be merrie. But doth that befall to the wicked? No: for although they ſtreyne themſelues to ſet light by God, and to bee voyde of ſadneſſe: yet are they faine to be ſorie & out of quiet ſpite of their teeth. Hereby wee ſee that their life is vnhappie, for all the goods that they can haue. And ſo if we vnderſtād that God will be mercifull to vs, although we be vexed on all ſides: yet is it a comfort to vs in the middes of al our ſorrowes, that we are ſure that God wil end them to our profit and welfare, & to the confuſion of our enimies. Thus ye ſee how wee muſt practyze this leſſon. Verely it deſerueth to bee diſcourſed more at length, and ſo it ſhall bee by Gods leaue at the next Lecture. But as nowe the preſent time will not ſuffer vs to goe any further.

Now let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him that when he hath made vs perceyue our ſelues well worthie to be bereft of all light, and to be caſt into horrible darkneſſe for reiecting the grace of his holy ſpirite which he had offered vs: it may neuertheleſſe pleaſe him to pity vs, and like as hee hath once inlightened vs by his woorde and holie Ghoſte, ſo too increase the ſame light more and more in vs, and ſpecially too make vs too proſper [Page] in that which he knoweth to be fit for vs. And yet in the meane while that he ſuffer vs not too be tied to the corruptible goodes of this world, to reſt our ſelues to much vpon them: but that wee may alwaies go forward to the euerlaſting heritage prepared for vs in heauen, ſo as wee may not be vanquiſhed by the temptations that may befall vs, but get the vpper hand in all battelles wherwith we be aſſayled, wayting till our God haue deliuered vs from all miſeries of this world, and taken vs vp into the bliſſedneſſe that is prepared for vs in heauen, where wee ſhall haue our full contentation. That it may pleaſe him too graunt this grace not onely to vs, but alſo to, &c.

The .lxviij. Sermon, which is the ſecond vpon the .xviij. Chapter.

12 His ſtrength ſhalbe in famine, and breaking of anguiſh ſhalbe at his ſide.

13 The firſtborne of death ſhall eate vp his braunches or the members of his skinne, yea it ſhall eate vp his members.

14 His hope ſhall be rooted out of his tent, and the king of feare ſhall make him come.

15 He that is none of his ſhall dvvell in his tent, and brimſtone ſhall bee povvred vpon his dvvelling place.

16 His rootes ſhall vvither bylovve, and his boughes ſhall bee cut off aloft.

17 His name ſhall periſh from of the earth, and he ſhall haue no more renoume any vvhere.

18 He ſhall be caſt out of light into darkneſſe, and driuen quite out of the vvorld.

19 He ſhall haue nother Sonnes nor graundchildren among the people, nor any ouerliuer in his dvvellings.

20 They that liue after him ſhall be aſtonied at his day, and they that go afore him ſhal be caught vvith feare.

21 Surely ſuch are the Tents of the vvicked, and the place of him that knovveth not God.

WEe haue too go forwarde with the matter that was begunne yeſterday. For here Bildad ſheweth that God ſuffereth not the wicked too ſcape 30 vnpuniſhed, howſoeuer the worlde go. This ſaying is very true (as I ſaid afore) if it bee rightly vnderſtood: that is to wit, prouided that we minde not to binde God in ſuch wiſe as wee haue bene wont too do, to puniſh the wicked after this maner or that maner, but giue him leaue to execute his owne iudgements. And now let vs looke vpon that which followeth. Here Bildad ſayeth firſt of al, that famine ſhall be the ſtrength of the wicked, and that breaking ſhallbe readie [or iuſt by him] at his ſide. VVhen he 40 ſpeaketh of ſtrēgth, no doubt but he meeneth not all abilitie: as if he ſhould ſay, that the wicked mans nurriſhmēt ſhal be turned into hunger? And herevnto agreeth the ſecōd part of the ſtreyne where he addeth, that his ſides [or ribbes] ſhall do nothing elſe but burſt aſunder. For the ribbes betoken ſtrength, according as wee know that the fleſh alone were not able to beare vp a mā vnleſſe he had ribbes which are of a harder ſubſtance, wherin conſiſteth al the force of him. Then in effect we vnderſtād that god will ſo curſe the wicked, that although they ſeeme ſtrōg,50 and wel furniſhed of al that belongs to them, yet ſhal not that keepe them from broozing and breaking. And that we may fare the better by this ſentēce, we haue to mark, firſt that according to the Scripture, Man is not nurriſhed by only bread, but by euery woorde that proceedeth out of the mouth of God. VVherein Moyſes doth vs to wit, that the abundance which we haue is not able to ſuſteine vs. VVhat then? nothing els but the grace of God. If it pleaſe our Lorde, wee ſhall bee fedde though there want bread, drink & meate, according as he ſayeth, he wil feede 60 thoſe that are his, euen in the time of famine. But cōtrariwiſe a man may haue his garners full and well ſtored, and he may be ſo full till he burſt: and yet ſhall he not be ſuſtenanced euer a whit the more for it. To be ſhorte, God ſhewed once in the Manna, how it is he onely that ſuſteyneth vs by his power. If the foode that we eate be bliſſed of God, it will ſerue our turne as the Manna did: and if there be any ſcarcitie of it, God will well ſupply it. Againe if Gods bliſsing bee not vpon vs, nothing can do vs good, wee muſt needes wexe leane, wee muſte needes ſtarue and pine away with our abundance. Then is this ſentence of Bildads very true, and we ſee there are many other textes of Scripture that agree with it. VVherefore let vs learne to profite our ſelues by it, & let vs vnderſtād that wee haue nother ſtrength nor ſuſtenance but by the ſpreading out of Gods goodneſſe vpon vs, whiche is the thing from whence we drawe lyfe, and the meane wherby wee bee preſerued and maynteyned in our ſtate: and therefore let vs ſettle our whole truſt vpon that. Furthermore when wee ſee the wicked to be ſtrong: lette vs aſſure our ſelues that it ſhall not laſt euer. True it is that wee muſte not imagine as Bildad did, namely that God ſheweth to our eyeſight the thing that is ſpoken here: but wee muſte tarie paciently, and giue God leaue to execute his judgements when he ſhall thinke good. Thus ye ſee what we haue to marke in this ſtreyne. And now he addeth immediatly, that the first borne of death ſhall eate his braunches, or the members of his skinne, yea, it ſhall eate his members, for that parcell is repeted. VVhereas mention is made here of the firſtborne of death, it behoueth vs too vnderſtād ſome exquiſite kind of death. For when ſome mē die, we ſee they paſſe away eaſily, & God ſpareth thē. Otherſome are tormented in ſuche wiſe as they pine away by peecemeale, and are worne away too the harde bones: and otherſome go away without any feeling. Then let vs marke here, that this woord, The firstborne of [Page] death, carieth in it a great force, when a man is hilde as it were vpon the racke, and that God diſmayeth him and frayeth him, and wrappes him in anguiſh on all ſides, in ſomuch that he ſeeth nothing but a bottomleſſe pitte of horrible feare. Bildad therefore ſayeth it ſhall happen after that maner to the wicked. True it is that all of vs are mortall, and that God hathe put vs into this worlde with condition to take vs hence againe. Surely we cānot come to the heauēly life, except the corruptible that is in vs be firſt put away as S. Paule ſpeaketh VVhat muſt be done 10 then? Let euery man diſpoſe himſelfe to die, aſſuring our ſelues that God doth vs an ineſtimable grace in voutchſafing to deliuer vs frō corruptiō by the meanes of death: & that although this trāſitory lodging of our body be deſtroyed, yet will he reare vp a new buyldingin vs which ſhall be much more excellēt, in aſmuch as we ſhall be clothed with glorie & immortality. But on the cōtrarie part let vs aſſure our ſelues that our Lord will ſende the firſtborne of death vpō the wicked, ſo as their death muſt be full of terrour, without any cōfort, & vnaſſwaged of the 20 miſery that is in it. And here ye ſee that the thing wherein we differ from the vnbeleeuers is, that although both of vs muſt be fayn to paſſe through death togither, and that the ſame be common to all men without exception: yet notwithſtandinge God reacheth vs his hande when wee come to the poynt of death, ſo as wee go to him with a quiet minde, & are able to cōmende our ſoules vnto him with a true and rightordered truſt, that hee may receyue them as a good and faythfull keeper. But as for the wicked, they muſte bee fayne too go hence with great violence,30 and to bee troubled and diſmayed, and too ſtriue with God and to ſtorme, and to haue nothing that may comfort them. Neuertheleſſe let vs bethinke vs of that which hath bene ſayde: namely, that this thing ſhall not be alwayes apparant. For ſometime God ſendeth a violent death too his children. But although their body bee payned, yet is not their ſoule therefore in the worſe cace. And this is it wherein Baldad was deceyued, according as wee haue alwayes too beare in minde, that wee muſte not iudge by eyeſight: but for aſmuche as Gods iudgements 40 are hidden from vs, and wee know not how God executeth them: we muſt not vſe our owne wit and imagination in that behalfe. Howebeit if God execute his iudgements after a viſible maner: let vs marke them, that wee may take good by them. If wee ſee them not: well, let vs vnderſtand that hee hath reſerued the vtterance of them till the laſt day, for the triall of our fayth. But yet in the meane whyle wee muſt bee fully reſolued, that although death be common too all men, yet are the faythfull ſo comforted and ſtrengthened by Gods goodneſſe,50 as they come willingly vnto him, knowing that hee will receyue them, according alſo as they bee ſure that he will keepe their ſoules well and ſafely vnto the latter day: in ſo much that they cannot periſh, bicauſe hee hath cōmitted thē into the hād of our Lord Ieſus Chriſt, and he hath taken them into his protectiō. The faythfull therfore wil go willingly vnto death. Contrarywiſe there lighteth an exquiſite and dreadfull death vpon the wicked, bycauſe that firſt they knowe not whither they goe, and ſecondly Gods Iuſtice purſueth them in ſuch wiſe, as they can cō ceyue 60 nothing but feare and diſmayedneſſe. VVhen we heare that the ſayde priuiledge is giuen too vs, wee haue good cauſe to thanke our good God, and to prepare our ſelues to liue or die at his pleaſure. Then lette vs not bee ſtubborne when hee goeth about too take vs out of this worlde, ſith ſuche comfort is prepared for vs. Now it inſueth immediatly, that his hope ſhall bee rooted out of his tent, and that hee ſhall bee brought too the king of death. VVhen he ſayeth that the hope of the vngodly ſhall bee rooted out of his tent: thereby it is done vs to vnderſtād, that God will for a time lodge ſuch as are vnworthie of it, ſo as they ſhall haue eaſe at will, yea and dwell in palaces, whyle in the meane ſeaſon the poore faythfull ones ſhall ſcarſely haue a little cotage too retyre vnto. Thus the deſpyzers of God, whiche are giuen too all naughtineſſe, ſhall dwell in this worlde as though the Lordſhip thereof belonged too none but them. They ſhall haue wide and large houſes, they ſhal haue goodly long walks, and therewithall their truſt ſhall bee in their pleaſures: that is to ſay, they ſhall thinke themſelues ſo well ſettled, as they may neuer be ſhaken, according alſo as it is ſayde in the Pſalme, that they ſhal repine at the order of nature: and if a man looke vpon the buyldings that they make here bylowe, it ſeemeth that they bee ſo highly aduaunced, as the hand of God cannot touche them. Thus yee ſee the twoo things that are ſhewed vs in this ſentence, And therefore when wee ſee the deſpyzers of God in their brauerie, and in their iollitie, let vs not be abaſhed at it. VVhy ſo? For it is not of late dayes that ſuche trade began. Our Lorde will haue vs to behold theſe thinges to the end we may know that we be not yet come to our heritage, but our ſaluatiō is yet hidden. Thus muſt we not be troubled nor offended when we ſee the wicked to proſper, & to haue their ful ſcope, & to haue fayre dwelling places, yea & to truſt in their good fortune, and to be puffed vp with pride, and to haue ſo ſuregrounded hope (to their owne ſeeming) as may be. VVhē we ſee this, well, it is no newe thing. But what? Let vs marke how it is ſayd, that hope is rooted out of their dwelling place: that is to ſay, that although the world ſee thē in ſuch p [...]pe now adayes, & ſo fenced & furniſhed as they ſeeme to bee rāpirde on al ſides, & that no harme may come neere thē to incōber thē: & although the worlde ſee them well at their eaſe, & that the ſame is like to cōtinue with thē euer after: yet wil God performe that which he hath ſayde And it is not for naught that he hath ſpoken both of their dwelling places & of their hope For therein it is ſhewed vs that God wil not be letted to execute his vengeance vpō thē, notwithſtanding that they be ſo highly aduaunced for a time, and as it were exempted from all the miſeries of this worlde. And in the ende it is ſayd, that they ſhall come too the king of feare. Like as before, mencion was made of the firſtborne of death, to betoken a violent death, & a death that is more terrible than common death: So likewiſe when Bildad ſpeaketh here of the king of feare, he betokeneth a royall and exquiſite feare, that is to ſay, the greateſt feare that is to be found. True it is that by this ſimilitude wee may take the Diuell for the king of feare: but the natural meening is that which I haue touched afore. And ſurely the firſtborne of death, and the king of feare, are all one maner of ſpeeche. So then let vs marke briefly, that here the wicked are threatened to be driuen into ſuch a terrible [Page] and exceſsiue feare, that all the feares in the worlde which the godly do conceiue, are nothing to it. And we muſte marke this ſentence well. For if God ſende vs any occaſion of care and feare, wee be grieued at it: and truly the chiefe benefite that we can wiſh in this lyfe, is peace, ſo as wee be ſet free and exempted from all miſdoubting and carefulneſſe. Yet notwithſtanding if God will haue vs to care, wee muſte not therefore be out of quiet. And why? For when we be ouertakē with feare, although the ſame be greate, yet is it the meane whereby God prouoketh 10 vs to reſort vnto him. For we would neuer come to hyde our ſelues vnder the ſhadowe of his winges, if wee were ſafe and ſure on all ſides. It is with vs as it is with little children: for as long as they be not afrayd they ſport and play, and runne euerywhere. But if they bee ſcared with any feare, a man ſhall not get them out of their mothers lap. The little chickens would neuer gather themſelues ſo haſtily vnder their dammes wings, as when they be ſcared and put in feare. VVee bee ſo witleſſe, that if wee knowe there is no daunger for vs, wee play the ſtray 20 beaſts. And therefore our Lorde too drawe vs home too him, ſendeth vs ſuch feare, as wee bee fayne ſpite of our teeth too acknowledge that our life is vnſure, if it be not garded by God. Thus ye ſee whereto the cares and feares that God ſendeth to his children, do tende. Againe they be a meane too make them diſtruſt their owne ſtrength▪ For wee can neuer truſt throughly in God, except we be diſcouraged in our ſelues ſo as wee knowe not where too become. Therefore it is good for vs to bee put in feare. Howbeit when wee ſee the wicked in ſure ſtate, lette vs 30 bee of good cheere, for the reſte that they inioy as now, muſt in the ende be deerely payde for. And why? They ſhall go too the King of feare: that is too ſay, they ſhall haue ſuche flightings as nothing may deliuer them from them, but they ſhall liue in extreeme torment and anguiſh: in ſomuch that if a man would bring them backe againe to God, he ſhould not preuayle: and if he ſhould tell them that they ought too humble themſelues vntoo God that they might reſt vpō his goodneſſe, they ſhould not vnderſtand a whit what he ment, nor be able to taſte 40 thereof. Behold (I ſay) what the aſtoniſhments of the wicked are, which dally nowadayes with God. Thus yee ſee in effect what wee haue to remember in this ſtreyne. And conſequently it is ſayde, that one whiche is none of his ſhall dwell in his tent, and brimstone ſhall bee powred out vpon his houſe. Some men ſet it downe, that he ſhall dwell in his tent: howbeit bicauſe it is none of his own, brimſtone ſhal be caſt downe vpon it. But that is harde and ſtreyned. Let vs marke then that Bildad ment rather, that the dwellingplaces of the wicked ſhall periſh, or elſe be conueyed ouer 50 vnto ſtraungers. This is the effect of his meening here, like as in other textes the like is ſayd of vineyardes and landes. And it is the ſame curſe that Moyſes pronoū ceth againſt ſuche as obey not God, nor haue not ſerued him, but haue bene vnthankfull and rebellious towardes him. Thou ſhalt plant vines (ſayeth he) and another man ſhall gather the grapes: thou ſhalt ſowe and another ſhal reape thy harueſt: thou ſhalt builde houſes and ſtrangers ſhall dwell in them. Then if this curſe be performed, wee muſt acknowledge it to be the hand of God. And (as Bildad 60 ſayeth) they that poſſeſſe great houſes for a time, ſhal be caſt out of them at length, and others ſhall come into them. Yea and euen while they thēſelues dwell in them, God wil ouerthrow thē. There ſhal neede no extortioner to thruſt thē out, nor any other enimie to inuade them & to ſpoyle them of their poſſeſsiōs. For brimſtone ſhal fall vpō them frō aboue, that is to ſay, God will finde meanes vnknowne to mē & extraordinarie, wherby he will make the wicked to periſh, notwithſtanding that they be ſet vp aloft in their ſhrynes & noman put them out of them. Ye ſee in effect what is conteined here. And this is a true and very notable ſentence, ſo we hold vs to the prouiſo that hath bene ſet downe by me. I ſay we muſt beare in mind, that Gods iudgements go not all after one rate in this world, nor are executed after one viſible maner, that our ſenſes may perceyue them. Sometimes God cauſeth his children to be toſſed frō poſt to piller, as we ſee: nother is it of the preſent time only that S. Paule ſayd, we be without reſte. Meeneth he that it is a curſe layd vpon Gods children, that they ſhould bee alwayes wandering in this world? No: For therby they be taught, to ſeeke their heritage & reſt that is prepared for them aboue. Therefore whereas the faithfull are as birdes vpon a bough (as men ſay) ſo as they wote not where to abide, but are remoued to & fro: it is not executed vpon them as a curſe, but rather it is turned wholly to their welfare & ſaluatiō. Howbeit as oft as we ſee our Lord leaue the wicked & the deſpyzers of his woord: it behoueth vs to vnderſtand, that he giueth a taſte of his curſe in that cace. Againe, when they dwell quietly in their houſes and noman troubleth them: God hath thunder and brimſtone in his hand, and can ſoone deſtroy them. For although all men fauour them, and that the worlde maynteyne them and holde them vp ſo as they be throughly fenced on all ſides: yet can not al that ſhet the gate againſt God, but that he may reuendge on his ſide when he liſteth. Immediatly there followeth, that his roote ſhall wither beneath, and his boughes bee cut of aboue. Here nowe againe Bildad dothe vs too vnderſtand that the wicked ſhall be cōfounded, notwithſtanding that their ſtate ſeeme as happie as any may bee. For therevnto dothe this ſimilitude leade vs. Certeſſe he likeneth them too a tree that is rooted in the ground. Marke me a tree that is well planted, & afterward ſpreadeth out aboue as wel in trūke as in boughes, which bear leaues, floures and frute: and euen ſuch is the outwarde ſhew of the wicked, and of the deſpyzers of God: & ſuch ſimilitudes are well woorthie to be noted. For (as I haue declared alreadie) we muſt not be greeued at al when we ſee that God doth not at the firſt daſhe puniſh thoſe that ſteppe out vnto euill, but rather ſeemeth to beare them good will and to heare their petitions. This troubleth vs, and our deſires boyle within vs, ſo as we would faine that God ſhould take vengeance out of hande. So much the more then behoueth it vs too marke well how it is ſayde here, that the wicked may wel be like vnto fayre trees, according as it is ſayde in the. 37. Pſalme, I haue ſeene the vngodly aduaunced ſo high, as he ſeemed like a Cedre of Libanus. For like as Ceders are higher than other trees: euen ſo are the wicked among men, in ſomuch as it ſeemeth that all men els ſhould ſtoupe vnder thē. But what for that? I went by, (ſayeth Dauid) and kept on my way, and when I came backe againe I ſawe there was no print [Page] of them remayning. VVhereas he ſayeth he went by, he meeneth that he taried paciently til God had accōpliſhed his worke, and that the full time was come. Euen ſo muſt we do: when wee ſee the wicked in proſperitie, the ſame muſt not hinder vs from following our courſe, till we be come thither as God calleth vs. Thus yee ſee what wee haue to marke in this text, for the firſt poynt. Secondly it behoueth vs too marke this threatening: that when the wicked ſhal haue taken deepe roote, and be come to ſuch proſperitie as there is no likelihood that euer any winde 10 or ſtorme ſhall ſhake them: then ſhall their roote wither beneath: that is to ſay, then will God worke after ſuch a ſorte, as they ſhal be throwne downe and conſumed: and theyr braunches ſhal be cut off aboue: that is to ſay, God will perſecute them by all meanes. Now when wee ſee this, let vs reſorte to the promiſes that are giuen to Gods children: according as it is ſayd, that the man which feareth God ſhal be like a tree planted by a riuers ſide, which alwayes draweth moyſture and nurriſhment too it, and that ſuch as are of a perfect beleefe in God, are like thervnto,20 as it is ſayd in leremie. Therefore let vs pray God that we may draw moiſture from him, and that the thing which is ſpoken in another place of the Pſalmes, may be fulfilled in vs: namely that the rightuous ſhall floriſhe as the palme tree, & proſper euen in the houſe of the Lord: Alſo let vs pray our Lorde to nurriſh our roote beneath, that although wee carie no outwarde ſhewe before men, yet we may not ceaſe to haue our life hidden in Chriſte. And that if it pleaſe him to giue vs any countenance the ſame may be to the magnifying of his bliſsing, ſo as wee 30 may be an example and record of his goodneſſe: and that if it pleaſe him at any time to cut off our boughes, he wil alſo make that to turne to our profite, as when a man cutteth or ſhreddeth a vine, it is to make it beare good fruite afterwarde, whereas if it were lette alone it would growe wilde. Then let vs be ſure that if it pleaſe God to cut off our boughes, it is too make vs yeelde the more fruite in him by taking away that which is ſuperfluous in vs, that all things may turne too our benefite. Beſides this, it will ſerue alſo to reſtreyne vs frō being tempted to pray God 40 to make vs like the wicked▪ that is to wit, to make vs proſper as they doo. Thus much concerning this ſimilitude. And it is alſo ſayd, that their memoriall ſhall periſh in earth, and that they ſhall haue no more renowme any where. True it is that we muſt not put our truſt in this worlde, too ſeeke renowme and glorie here. For the holy Scripture mocketh ſuch kinde of vanitie, ſaying that ſuch as doo ſettle their names in earth, know not what God and his kingdome meene. Therefore wee muſt not be deſirous too make our ſelues renowmed in this worlde. Yet is it not 50 in vaine alſo that God hath promiſed it as a bliſsing too his children, that their name ſhall continue for euer, and that it ſhall be bliſſed. And how is that? It is bicauſe our Lorde (ſpite of the churliſhneſſe of the worlde) will notwithſtanding make his ſeruants honorable and in good eſtimatiō. They may be deſpized for a time, yea and ſubiect to many ſlaunders and reproches. But God will deliuer them at length, and bring to paſſe that their rightuouſneſſe ſhal be knowne. Ye ſee then that the memoriall of good men and Gods children ſhall be bliſſed. True it 60 is, that this is not alwayes accompliſhed in the world, but yet it falleth out ſo oftentimes. Againe whereas God ſpeaketh of renowme or memoriall, he meeneth it in reſpect of ſuch as haue diſcretion too iudge. For the vnbeleuers are blinde and ignorāt in diſcerning Gods children aright: but yet doth not that diminiſh any thing of the promiſſe that God maketh vs. But now let vs come too Bildads ſaying, that the memoriall of the wicked ſhall periſh. Let vs marke that his ſo ſaying is a curſe peculiarly belongyng to the deſpizers of God, according to that which I haue touched alreadie. For they bee drunken in their fooliſh ambitiō, ſo as they beare themſelues in hand that their name ſhall neuer fade in the worlde but men ſhall haue it in remembrance for euer. But we ſee how it goeth cleane contrarie with them. For what is the cauſe that they turmoyle themſelues after that ſorte? It is too haue men to talke of them. VVell then, are the deſpyzers of God deſirous to make themſelues renowmed in the mouths of men? God will turne it quite and cleane to the contrarie. For if their remembrance continue: it ſhall be in reproche, and men ſhall not ſpeake of them but in skorne and mockage. And as for them that haue bene caried away with this ſayd vaine deſire, do we not ſee that God hath buried them, ſo as menne coulde no more tell what was become of them? VVhereas it ſeemed that they ſhould be talked of while the worlde indured, and whereas they themſelues ſurmized that euery of them ſhould become greateſt,) for although they ſawe many go before them, yet did euery of them thinke with himſelfe, I ſhall be chiefeſt:) yet hath God buried them as I ſayde afore, and if men ſpeake of them, after what maner is it? Euery man is made priuie too their naughtineſſe and ſhame. And doth not this come of the ſayd curſe of God? Therfore lette vs marke that Bildad hath expreſſed here the chiefe thing that thoſe kinde of men ſeeke whiche are giuen to the worlde. And that ought to bee well marked. For if God make our name to periſh too the worldward: what loze wee by it: what harme haue wee by it? For wee knowe our names are written in the booke of lyfe. Be glad (ſayeth our Lorde Ieſus Chriſt too his Diſciples) for your names are written in Gods regiſters too your euerlaſting ſaluation. Is not this ynough to content vs? VVee be not like theſe fooles that haue none other immortalitie than to make themſelues to be ſpoken of. For that were ouergreat fondneſſe. But wee know that God hath written our names in his booke, and ingroced the recorde with his owne hande, that is too ſay, in his owne euerlaſting determination, (for Gods hande is the vnchaungeable ordinance that hee hath appoynted) and afterward ratified the whole with the bloud of our Lord Ieſus Chriſt, & finally ſealed it by the working of his holy ſpirite. Seing then that wee haue our memoriall there among the Angels of heauen, and among the Patriarkes, Prophets and Apoſtles: haue wee not cauſe too be concontented? And ſo albeit that our remembrance be razed out of the worlde: yet ſhall wee looze nothing by it. But wee ſee that God maketh the memoriall of his ſeruants to be bliſſed, (as I ſayd afore) notwithſtanding that they be deſpyzed for a time, and counted in the world to be dirt and dung, as Saint Paule ſpeaketh: for he likeneth them to guttes full of filthineſſe that are caſt away. Thus then the faythfull are exercized for a time, yea & they are [Page] vnder the curſe of men, as though they bare al the ſinnes of the worlde: but in the end God maketh their rightuouſneſſe to ſhine foorth as the breake of the day, and they are had in bleſſed remembrāce. VVe ſee that Abraham in his time was deſpized and ſhaken off. VVhat may a man thinke of Iacob? and yet we ſee that their memoriall is bliſſed. Euerie man ranne vpon Dauid, they curſed him, they ſpited him, he became as a worme of the ground, he was made a skorne and mockingſtocke to the verieſt raſcalles, and euery man did as it were lothe him:10 and yet notwithſtanding, we ſee that his remembrance is bliſſed, yea euen in Gods Churche. For as for the vnbeleeuers, a man muſt not ſeeke to haue any renowme or remembrance among them, bicauſe they bee wretched blinde ſoules that cannot iudge nor are able too diſcerne betweene white and blacke. Thus ye ſee what we haue to marke in this ſentence. And conſequently heere is added, That they ſhall bee cast out of light into darkeneſſe, that they ſhall bee driuen out of the worlde, that they ſhall haue neyther children nor Graundchildren-among the people, 20 and that they ſhall haue no ouerliuer or heyre in the lande where they dwell. Heere Bildad confirmeth the matter that hee had treated of: which is, that if God make the wicked to proſper, that is not alwayes. And that is verie true. For what happineſſe is there in their ſtate, ſeing that all their laughter muſte be turned into ſorow. So then let vs aſſure our ſelues that the preſent light of the wicked ſerues but to leade them into the way of darkneſſe. VVhen we heare this: if wee be in darkneſſe (that is to ſay in aduerſitie, according alſo as the worde importeth)30 ſo as we wote not on which ſide to turne vs, bycauſe we be beſette with ſo many miſeries round aboute, as wee ſee no way out of them: well, let vs for our parte aſſure our ſelues, that the ſame darkneſſe be it neuer ſo great, ſhall be a pathe to leade vs to Gods light. For hee hath wonderfull meanes to leade his children too ſaluation, yea euen when he ſeemeth fully minded to deſtroy thē. Are we then as it were vndone? Let vs aſſure our ſelues, that by that meanes God draweth vs to ſaluation. Are wee in thicke darkneſſe, let vs aſſure our ſelues that he 40 can well bring vs to light. Thus yee ſee what wee haue to gather vpon this text. Contrariwiſe, do wee ſee the wicked puffed vp with their nobilitie, and make great braueries, and ſpread out their wings? VVell, it is true that they are in greate brightneſſe: but lette vs tarie till God performe that whiche is ſayde heere: that is too witte, till hee bring darkeneſſe vppon them. Thus (as wee ſee) heere is a verie profitable thing for vs to knowe: whiche is, that although God make the wicked to proſper for a tyme: their cace is neuer the better for it, for 50 alwayes the ende muſte bee looked vnto. And contrarywiſe, thoughe the poore faythfull ones bee diſtreſſed heere, ſo as they wote not where to become: their ſtate is neuer the worſe for all that. And why? Let vs looke vpon the ende: whiche is, that by this darkeneſſe God meeneth too bring them light. Againe, whereas it is ſayde that the wicked ſhall haue neyther children nor ofſpring, nor leaue any heires in their dwellings: that is according to the curſe of the lawe. For it is ſayde that iſſue is a bliſsing of God. And although our Lorde would 60 that all the benefites of this life ſhould be dedicated vnto him, and that men ſhould acknowledge him to bee the authour of them, and yeelde him prayſe for them: yet notwithſtanding he auoucheth it to be a ſpeciall benefite when he giueth men iſſue. Now although the law were not written in Bildads time: yet had hee the ſame doctrine printed in his hart by God▪ that is to witte, that our Lorde will roote out the wicked, ſo as hee will not leaue one of their race, but al ſhall be brought to naught. If any man alledge, that our Lord doth often ſuffer euen his owne children to be barraine: the anſwere herevnto is, that ſuch maner of curſings are oftentimes turned into bliſsings vnto Gods children. Neyther muſt we make a generall and indifferent rule to ſay, that God doth in all caces woorke his ſayings viſibly to the eye. For wee muſte leaue the choyce of that too himſelfe too diſpoze thereof in time and place as he ſhall thinke good. VVee may ſee then that ſometimes a faithfull man and one that feareth God ſhall haue no iſſue in the worlde: and yet is it not too bee ſayde therefore, that hee is cuiſed of God. For beholde the firſt rightuous man: what iſſue left he behinde him? Yea and when the promiſe was made to Abraham, that his ofſpring ſhoulde bee as the ſande of the Sea, and as the ſtarres of the Skie. Had hee a great number of children? How many children left he after his death? True it is that hee had diuerſe other children beſides Iſaac: but God did cutte them off, according alſo as they were not woorthie too bee Abrahams children. True it is alſo that after him his ſonne Iſaac had but two children: and one of them was a murtherer in his hart, by meanes whereof he was faine to put away the other, and to baniſh him his houſe. VVee ſee then that although the godly leaue no children after their deceaſſe: yet are they not therefore the leſſe bliſſed of God. For they haue an euerlaſting fatherhood in heauen, in that it pleaſeth God to ioyne them not only with all the Saincts and faithfull ones: but with the Angelles alſo. But as for the wicked, it is too bee knowne that the want of iſſue is a curſe of God vnto them. For to their ſeeming, all were forlorne with them, if they might not haue an heyre to ſucceede them. And God diſappointeth them of it by his rightfull vengeance, and as by a puniſhment meete for them, bicauſe it is altogither againſt their liking. This is it that wee haue to marke in this ſtreyne. Now furthermore Bildad concludeth in the end, that ſuch as come after them ſhall be amazed at it, and ſuche as go afore them ſhall be afrayde, and that ſuch is the dwelling of the wicked, & of thoſe that feare not God. This ſerueth to cōfirme his matter: that is to witte, that God will puniſh the wicked in ſuch wiſe, as the worlde ſhall be aſtoniſhed at the ſight of their ſtate, it ſhall be ſo vnhappie. This ſaying is verie true, and we ought to aduaūtage our ſelues greatly by it, and beare it well in minde, prouided that we follow not Bildad in incloſing Iob and all ſuche as are afflicted, within the ſayde curſedneſſe. And why? For (as I haue ſayd) aduerſities light vpon Gods children, as well as vpō the wicked. VVee muſt alwayes beware that we let God alone with the guyding of all things, as vnto whome it belongeth. So then if we be poore and afflicted, ſo as the world eſteemeth vs as wretches: let vs not therfore ceaſſe to reſt vpon the goodneſſe of our God, and too wayte his leyſure till he deliuer vs for a full adoo, from all oure [Page] neceſsities and afflictions, [which thing he will do] if we referre all vnto him.

Now let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him too make vs feele them in ſuche wiſe, as wee may humble our ſelues and be ſorie for them, and learne to take more profite of the miſeries and aduerſities that are ſent vs in this worlde, than wee haue done hithertoo: that vpon the knowledge of our faultes and ſinnes, wee may enter into examination of our lyfe, to miſlike of our vices, to the ende that being receyued to mercie by the meane of our Lord Ieſus Chriſt we may haue the more matter and occaſion to truſt to his goodneſſe for the time to come, ſo that whereas wee haue to walke through many miſeries and aduerſities in this worlde, we may not therfore ceaſſe to obey him alwayes to the end. That it may pleaſe him to graunt this grace, not onely to vs, but alſo, &c.

The .lxix. Sermon, which is the first vpon the .xix. Chapter.

IOb anſvvered and ſayde.

2 Hovv long vvill ye greeue my hart, and vndermine me vvith your vvordes▪

3 Yee haue alreadie ten times put me to confuſion, and are not aſhamed, and yee are hardened agaynſt mee.

4 If I haue done amiſſe, my ſinne ſhall abide vvith mee.

5 But you magnifie your ſelues, and vaunt your ſelues at my miſerie.

6 Knovv ye that god hath beſeeged me vvith his povver, & beſet me roūd about vvith his nets.

7 If I crie out by reaſon of violence, heanſvvereth me not: If I ſhreeke out yet haue I no right.

8 He hath ſhet vp my vvay, ſo as there is no paſſage out, and hee hath put darkneſſe in my path▪

9 He hath bereft me of my glorie, he hath taken the crovvne avvay from my head.

10 He hath deſtroyed mee on all ſides, and I am vaniſhed avvay: he hath taken avvay my hope as the hope of a tree.

11 His anger is kindled againſt me, and he counteth me as his enimie.

12 His armies are come, they haue incloſed me, & they haue pitched their camp about my tent.

WE haue ſeene what Bildads intent was in rebuking Iob. He 30 tooke this for a general groūd, that God leaueth not the wicked vnpuniſhed. And thervpō he concluded, that Iob muſte needes be of that number, ſith that God afflicted him ſo greuouſly. But Iob diſproueth him, bicauſe it is not for men to deeme of his life by the aduerſities that he endured, forſomuch as god puniſheth him not for his offences, but executeth ſome other determination 40 that is ſecrete and vnknowne to men. Howbeit before he come to that poynt, he cōplayneth of his freendes, for being ſo hardharted towardes him. Yee are not aſhamed (ſayth he) to put me too confuſion ſo often times alreadie: you haue hardened your ſelues agaynst mee, or you haue made your ſelues ſtraungers to mee: for the Hebrew worde may import the one as wel as the other. But the fitteſt is, that they had hardned themſelues, in not hauing pitie nor compaſsion vpon his miſeries. Now then wee ſee whereto this plaint tendeth. Howbeeit whereas 50 he ſayth that if bee haue done amiſſe, his ſinne ſhall abyde in him: therein he ſheweth himſelf to haue bene ouerpaſsionate. For if he had done amiſſe, it was for him to receyue correction peaceably. But to ſay let me alone, I ſhall beare mine owne puniſhment: no man ſhall take harme by my ſin but my ſelfe, is a maner of ſpeaking that agreeth to an vnreclaymable and deſperate perſon, rather than to a childe of God. Neuertheleſſe, Iob was tempted therevnto, when he ſawe he coulde haue no reaſon at his freendes handes. But yet he returneth to the principall 60 and ſtandeth not vppon the other poynt, bicauſe he had an euill cace. And he ſayth, Thinke ye to preuayle againſt me by vaunting your ſelues bicauſe ye ſee mee in ſuch plight? or thinke you that my cace is paſt recouerie, and that I ſhall bee damned, bycauſe ye ſee me to be as miſerable a creature as may be? Know yee (ſayth he) that God hath ouerthrowne mee in iudgement (that is to ſay, ye muſt not diſpute heere by reaſon: for God ruleth not himſelfe according to mans capacitie) I can haue no right at his hand, I may well contende, but yet muſt I ſtande to my harmes, I muſte bee oppreſſed, and yet if I crie, or if I make moane, my miſerie is neuer the more aſſuaged, It booteth me not, for he hath ſhewed himſelfe too bee mine enimie, he hath ſent me innumerable miſeries, like an armie to beſeege mee. I am tormented, and which worſe is, I ſee no iſſue in all my way, and it ſeemeth that he hath incloſed mee, and locked me vp, and that there is no maner of meane to ſcape the miſeries that preſſe me and torment mee. This were verie ſtraunge talke at the firſt ſight, if we had not alreadie vnderſtoode partly wherevpon Iob groundeth himſelf, and that the ſame were not now newly againe brought to remembrance, as it ſhall be ſhewed anon by Gods leaue. But let vs go forwarde with Iobs talke. This complaint which he maketh to his freendes is iuſt: that is to witte, that it was a pleaſure to them to put him too confuſion. Now (as I haue ſayde heretofore) if a man be ſmitten with Gods roddes, although there bee iuſt cauſe to finde fault with him, yet muſte the ſame be done with a milde ſpirite, that the medicine bee not too ſharpe, conſidering that the hand of God hath rigour ynough in it ſelfe, without adding any more to it. If a man beare himſelf ſtoutly againſt God, & ſeeme not to feele any miſerie, but playeth the madman, and is not by any meanes reformable: there we haue to vſe greater ſharpneſſe. [Page] For when men abuſe Gods pacience & goodneſſe, ſuch ſtatelineſſe muſt be tamed. And if God handle them not at the firſte as they deſerue ſo as they become more hardeharted and wilfull bycauſe hee beareth with them: then ye ſee wherein he ought to vſe greater rigor. For it is not to be borne that men ſhoulde outface God after that ſort, & turne his goodneſſe & gentleneſſe into ſuch poiſon, therby to inuenim themſelues more & more againſt him. Let a man handle them mildly & they runne ryot in their delights, ſo as they become as it were bewitched, & 10 a man cannot wring any reaſon oute of them, nor drawe them to repentance. But if a man be hartbroken, and it is to be ſeene that God hath wrought with him in ſuch wiſe alredie, as we ought to be moued to compaſsion: what a matter were it to ſet vpon him with rigor? VVee ſhoulde ſhew our ſelues to haue no māhood in vs. True it is that if a man were afflicted as much as were poſsible, yet if wee ſee him ſtill hardharted againſt God, & that all the corrections which hee hath receyued haue not amended him, there it behoueth to vſe rigor. But yet neuertheleſſe wee 20 muſt ſtill haue pitie of the miſerie that we ſee him in, and if wee be kindharted, there will bee ſome mitigation and gentleneſſe, and we will vſe him after ſome quiet faſhion. Nowe as for Iobs freendes, there was no ſuche dealing in them. For had they taken things as they ought, they had founde that he humbled himſelf vnder the hand of God. And ſurely although it ſeemed ſtraunge to him to be hādled ſo: Yet notwithſtanding hee ceaſſed not too confeſſe that God was his iudge, and had all power ouer him. Therevpon they fall to rayling at him, and beare him in 30 hande cleane contrary to the truth, that hee was a wicked man, that there was nothing but hypocriſie in him, that hee had neuer ſerued God hartily, and that they whiche were not afflicted as he was, were much better & rightuouſer than hee. If Iob would haue agreed with them, hee muſt haue renounced God, and ſpoken againſt his owne conſcience. Yee ſee then wherevpon hee ſtandeth. And heereby wee bee taught, that when God afflicteth any of our neyghboures, wee muſte not by and by conclude that they be the worſt men aliue. But wee muſte haue regard 40 to iudge vprightly, as wee woulde haue other men to do by vs, and to ſay: It maye bee that Gods meening is but to trye their pacience. Althoughe they haue walked vprightly before him, and with a good zeale: yet notwithſtanding hee intendeth that wee ſhoulde haue mirroures. And if it pleaſe him too conceale the cauſe from vs, or if they haue doone amiſſe, and God doo puniſhe them: yet muſte wee not meaſure theyr ſinnes by the puniſhmente that wee ſee. And why? For hee behaueth himſelfe more hardly towarde the rightuous than towarde the woorſer 50 ſorte, bicauſe hee reſerueth the wickeddeſt till the ende: and that is to make them the more vnexcuſable. For they doo nothing elſe but heape vp ſtore of his wrath, and horrible vengeance vppon theyr owne heades. Yee ſee then howe it becommeth vs too bee wyſe and modeſte when wee ſee poore men in aduerſitie, too the ende that wee go not the wrong way to woorke. Agayne, although God ſhewe vs as it were with his finger, that there is iuſt cauſe when he ſendeth ſuche miſeries vpon any man: let vs learne to make oure owne profite of it. And that wee 60 may ſo doo, lette vs haue an eye to our ſelues. For when God maketh vs too perceyue his iudgementes after that ſorte, his intent is too inſtruct vs at another mans coſte. Therfore it is to no purpoſe for vs to condemne ſuche as are in aduerſitie, without hauing regarde too oure ſelues. But it behooueth euerie of vs too enter intoo himſelfe, and too bethinke him▪ Alas, in that my God hath preſerued mee, I am bounde vntoo him for it: yea and I alſo may bee chaſtyzed ſome one waye or other. VVherefore I muſte acknowldge, that my God ſpareth mee▪ and that whereas I am not ſcourged with extremitie, and ſpecially for that I am at mine eaſe and reſte, the ſame commeth of his meere mercie. I ſaye, lette vs acknowledge theſe things, that we may haue occaſion to bee our owne iudges, and not to condemne other folkes without looking to oure ſelues. And by the way wee ſee what a temptation it is, when men gyue an outwarde and wrongfull iudgement of vs, and that it is very harde to keepe meaſure in that cace, ſith that Iob (who had ſuche a pacientneſſe as we haue ſeene, and as the Scripture reporteth of him) hath notwithſtanding ouer leaped his boundes, and was not able ſo too brydle himſelfe, as no euill woorde myght ſcape from him. True it is that he hath good right too complayne: but yet for all that, it is the ſaying of an vnreclaymable perſone, too ſay, if I haue doone amyſſe, my faulte ſhall abyde with mee. For althoughe men bee ſo vnkinde too vs when wee haue doone amiſſe, (as wee ſee ſome that haue too firye a zeale, or at leaſtwiſe not ſo mylde a harte as were requiſite:) yet muſte Gods children alwayes humble themſelues. For what knowe wee whither God bee priuye too mo faultes in vs, than wee oure ſelues wote of? And ſurelye wee perceyue not the tenth parte of oure ſinnes: God therefore doth now and then ſende vs ſome harder chaſtizemente than we thinke conuenient: but that is bycauſe wee knowe not oure owne diſeaſe. VVee ſee that Dauid hath the ſelfe ſame conſideration towardes Semei. Hee knew very well that Semei was a lewde fellowe, and that hee was not ledde agaynſte him but of a cankerde and bitter minde: and yet notwithſtanding hee ſayeth, who can tell whyther God hath commaunded him too rayle ſo vppon mee or no? Yee ſee howe Dauid conſidereth that God hilde him in his handes, and that it was his will too haue him dealt withall ſo rudely. Nowe if the wicked mens perſecuting of vs bee too bee fathered vppon God, bycauſe hee ſerueth his turne with them as with whippes too ſtryke vs iuſtlye withall: what ſhall wee thinke when wee ſee that men doo of a good zeale laboure to refourme vs, and are deſirous of oure welfare? If they come not too vs with ſuche gentleneſſe as were requiſite, ſhall we therfore play the looce Coltes, and reiect all that is ſpoken? VVhat diſcretion were that? VVee ſhewe well thereby, that we bee not gouerned by Gods ſpirite in any wiſe. But wee ſee that Iob was tempted after the ſame maner, and therfore wee muſte bee the wa [...]er. For if it befell ſo to a man that was as an Angell of heauen: I praye you what will become of vs, if wee keepe not good watche againſt Satan? VVill he not ſoone put vs too a ſoyle? And ſurely if hee once get an entrie intoo vs, wee knowe not well on whiche ſyde too turne vs, to come agayne too oure right waye when wee bee out of it. So then lette this ſentence ſerue vs too ſuche inſtruction as I haue ſpoken of: that [Page] is to witte, that if men lifte vp themſelues in that wiſe againſt vs, and be to feerce vpon vs, and bee not ſo modeſt as were requiſite: yet notwithſtanding, it behoueth vs to vnderſtande, that it will be alwaies for our welfare to receyue the corrections that are layde vpon vs. And for the humbling of our ſelues, lette vs learne to enter into oure ſelues, and let vs neyther fret nor repine when men rebuke vs ſomewhat ſharpely, and diſcouer our lewdneſſe. VVherefore is it that men (as wee ſee) doo oftentymes ſtorme without rule and modeſty? It is bicauſe they haue 10 not an eye vnto God. For if the partie that is appeached woulde conſider: Verely I haue done amiſſe, I finde my ſelfe blame worthy, I may well excuſe my ſelfe afore mē, but let mee iuſtifie my ſelfe, let mee bleare the eyes both of my ſelfe and of my neyghbours, and let mee imagine that I haue greate wrong done mee: alas, yet can I not ſcape the hand of God. VVhat ſhall I gayne then by ſeeking many krinkes, & by excuſing my ſelfe to the worldwarde? For lo, God will condemne mee. And moreouer the matter ſtandeth not ſimply vpon beeing cyted before 20 the heauenly iudge: but beholde mine owne conſcience doth ſo cry out vpon mee, as I carie both my iudge & my hangman with mee. Then ſith it is ſo, were it not better for mee to yeeld my ſelfe guiltie, and to caſte downe my head, & to conſider that God ſeeth all things, and that in aſmuch as he handleth me ſo, I ſhoulde acknowledge that the ſame is a fit medicine for me, & that although it ſeme bitter to mee, and I could find in my hart to refuze it if it were poſsible, yet it is for my behoofe to yeeld to it? Yee ſee then what wee haue too marke in this ſentence. Furthermore 30 let vs learne to be quickſighted in eſpying our owne faultes when God viſiteth vs, aſſuring oure ſelues that in ſo dooing he ſheweth vs ſingular fauour. For wee ſee howe we be inclined of nature to hypocriſie: & thervpon euery of vs doth ſo flatter and foade himſelfe in his owne ſinnes, that if wee were not preuented on the other ſide, there were none of vs all but hee woulde welter in his owne filthineſſe. And what woulde become of it in the ende? VVe ſhall runne on from euill to worſe till Satan get the full poſſeſsion of vs, and then ſhall wee bee ſo 40 caryed awaye, that there ſhall remayne nothing but blockiſhneſſe in vs, according as it is ſayde in the Prouerbes, and as Sainct Paule ſpeaketh alſo. For behold, the extremeſt of all miſeries is, when men haue no more remorſe, but are ſo carryed away and gyuen vp into the handes of Satan, as they are no more wounded to feele their ſinnes, and to bewayle them before God. And ſurely we ſhould all of vs come to to that poynte, if God withhild vs not by ſtirring vp men nowe and then too inforce vs to feele oure ſinnes by diſcouering them when wee haue forgotten 50 them, and thinke them to be well hidden, and by putting vs in minde, that whereas wee haue turned oure backes vpon our iudge, it behooueth vs to come before him. Therefore (as I ſayde) yee ſee heere a benefite that is not to bee deſpized. For if wee refuſed the corrections that are put too vs: it is all one as if wee laboured too quench the light of Gods ſpirite. VVee bee in darkeneſſe ſo long as our ſinnes are hidden: and God commeth too lyght vs vp his Creſſet, to giue vs lyght to ſee our owne wantes: but yet had wee leuer too haue kercheefes too 60 blindefolde our ſelues withall, and cannot finde in oure hartes too haue them taken away: wee refuze the light, and lyke better of darkeneſſe. I praye you what an vnthankefulneſſe is this? I pray you is it not a deteſtable ſacriledge when wee reſiſte Gods ſpirite after that ſorte, who reacheth vs his hande, and is willing too bring vs backe into the waye of ſaluation? Yee ſee then that the ſpeciall poynt which wee haue to marke in this ſentence, is that wee muſte not ſay, If I haue doone amiſſe, I ſhall beare mine owne burthen, other men ſhall not ſuffer puniſhment for mee, I ſay lette vs not ſtryue after that faſhion, but lette vs conſider that God gyueth his giftes to others too communicate them vntoo vs: and when hee ſendeth vs any man too ſhewe vs oure faultes, it is a recorde of his goodneſſe, that hee hath ſtyll a care of vs, and is deſirous too reſerue vs too himſelfe. And in verie deede if wee bee reſtie, and kicke agaynſte the ſpurre, reiecting the corrections offered vs by men: that manner of vnthankefulneſſe ſhooteth at God himſelfe, it is he to whome the wrong is done, and it is hee alſo that ſhall reuenge it. Therefore let vs keepe oure ſelues from falling into ſuche pryde, and let vs bethinke vs, that whenſoeuer we haue done amiſſe, it is high time for vs to come home too oure ſelues, and too conſider oure owne euill, that it may bee remedyed. But nowe lette vs come too the ſeconde poynte whiche is the chiefe. For (as hath bene declared heeretofore) Iob did not vtterly refuze correction: but did caſt foorth theſe wordes as a blaſte of winde. And it hath beene noted heeretofore, that in this booke Iob ſpeaketh not onely what hee was fully reſolued of in himſelf: but alſo vttereth the fittes of his affections after as he was mooued inwardely, howbeeit that he withſtode them and reſtreyned them ſo as hee was ſorie for them afterwarde. Nowe therefore hee giueth ouer that which hee had ſayde, and paſsing not for it, commeth too the principall poynte. For hee knewe that the other was but wandering talke, and not grounded eyther vppon reaſon or truthe. So returneth hee too the defence of his cace: whiche is, that his freendes vnder coloure of comforting him, doo vaunte themſelues agaynſte him, yea and that theyr vaunting of themſelues is withoute alleadging of any thing but his reproofe to put him too confuzion, and came thither with ſuche harde and ſhameleſſe hartes, as there was neyther manhoode nor modeſty in them. Thus ye ſee Iobs meening. And further hee concludeth alwaies that God dooth not puniſhe him for his ſinnes, but that hee handleth him after a ſtraunge faſhion, ſuche as men are not acquaynted with. And ſurely heere hee complayneth that if hee crye out, there is no reaſon for him, bycauſe that God is as it were his enimie. Heereby wee be taught, firſte that if wee will doo oure neyghboures good in rebuking them of their faultes: it behooueth vs too bee well ſure, that they haue done amiſſe, and that we finde faulte with them iuſtly, and not vpon ſingle coniectures: for it was an euill manner of proceeding of Iobs freendes, too condemne him bicauſe God ſcourged him. VVe muſte be of another minde, as I haue ſayde alreadie. For God keepeth not alwayes one rate, too puniſhe none but ſuche as haue doone amiſſe: nay rather, oftentymes the rightuouſeſt are troubled muche more than the others, as wee ſee: for according as God hath dealte of his power vnto them, ſo doth hee alſo trie them to the vttermoſte. [Page] It behooueth vs to beare this well in minde, too the ende wee bee not greeued when wee ſee wee muſte walke in the ſelfe ſame waye that they doo. For ought it to miſlike vs, that God ſpareth vs no more than thoſe whome hee loued more than all other men? VVoulde wee bee more priuiledged than the holy fathers that haue had ſo excellent wytneſſe of the holie Ghoſt▪ So then if wee ſhoulde condemne or acquitte euerie man according too Gods handling of him: all the poore folke in the worlde, all the ſicke folke, all deſpyzed folke, and all folke that are oute 10 of credite or eſtimation, ſhoulde bee wicked men. And what a dealing were that? For thoſe are they whom God chooſeth too bee his, thoſe are they whome he acknowledgeth and auoucheth too bee his children And contrariwiſe, as for them that are placed in honour and dignitie, God aduaunceth them after that faſhion, too the intente theyr fall ſhoulde bee the deadlyer, ſpecially if they abuſe his gifte. Suche as haue riches are ſo ſwallowed vp into them, as they bee as it were an entring into hell: and they become ſo drunken in theyr proſperitie▪ and do ſo vaunte 20 themſelues agaynſte God, that the goodes whiche they poſſeſſe do crie out for vengeance againſt them. VVe ſee that ſuche as are ſtrongeſt, are like ſtubborne horſes that cannot bee broken nor brought to handſomneſſe, and to be ſhort, there ſeemeth to be nothing elſe in thē but rage agaynſt God. Thus yee ſee an ouerſpitefull and frowarde iudgement. And therefore let vs learne too holde ſuche an euen hande as wee condemne not men but by Gods lawe, nor before ſuch time as we bee ſure of their faultes, ſo as wee may diſcerne them. As for the perſons let vs alwayes 30 reſerue them to Gods hande, vntill there appeare ſome certaine marke that God hath reiected them. Then let vs not of our parte be haſtie to take vpon vs▪ the thing that is not lawefull. Thus yee ſee what we haue to ſticke too in this ſentence. Neuertheleſſe I haue ſayde alreadye that Iobs meening is very true: that is too witte, that hee is not puniſhed for his ſinnes: but yet it followeth not therfore but that hee ouerſhot himſelfe in his paſsions. And that oughte alwayes too humble vs the more. For when wee ſee ſuche a man that was indued with ſo great 40 graces, was not able too holde himſelfe from ſwaruing aſide, what ſhall become of it? Nowe according heerevntoo hee ſayeth, That God had ouerthrowen him: that is to ſay, that hee commeth agaynſte him after ſuche a diſordered manner, as is altoogither oute of ſquare, and hath no indifferencie in it. This may be ſpoken in ſuch a ſenſe as ſhall not bee euill. For I haue declared heeretoofore, that there is in God a double rightuouſneſſe. The one is, that whiche hee hath ſette foorth in his lawe: and that rightuouſneſſe is well knowen and apparant too vs: it is 50 oure rule [too lyue by.] But there is yet another higher rightuouſneſſe in God whiche is ſecrete and hydden from vs. For when wee ſhall haue fulfilled the whole lawe, (whiche is impoſsible to doo, but wee wyll put the cace it were doone) yet haue wee not ſatisfied God according to his perfect rightuouſneſſe: but wee ſhall haue contented him according too the ſeruice that hee requireth of vs, and according too the abilitie of oure humayne nature. I meene not ſuch abilitie as wee haue had ſince Adam ſynned: but ſuche as wee had by oure creation 60 from God. Put the cace that then wee were Aungelles: go too▪ wee myghte fulfill the lawe of God▪ but that were not anſwerable to his ſouerayne rightfulneſſe, for that is farre hygher than all oure vnderſtanding is able too reache vntoo, there is no proportionableneſſe betwixte them. So then, oure Lorde dooth nowe and then puniſhe men for theyr ſinnes, euen according to the curſes that hee hath ſet foorth in his lawe. Otherwhiles hee hath no ſuche reſpecte in puniſhing them, but reſerueth the intente of it in his owne ſecrete purpoſe, as wee ſee in his afflicting of Iob. For if it bee demaunded why he did it: when wee haue ſoughte the vttermoſte, wee ſhall not finde it too bee for his ſinnes, and therefore there muſte needes bee ſome other cauſe. VVee ſee what troubles Iacob indured: and yet for all that hee had ſerued God purely. And what ſay yee too his fathers, Abraham, and Iſaac? It ſhoulde ſeeme that God had conſpired agaynſt them, too make them paſſe through all the aduerſities and miſeries that coulde bee deuized. As muche is too bee ſayde of Dauid. VVas it for that they were more diſordered than other men, and for that they had deſerued more rigorous puniſhment? No. But yee ſee that God hath ſecrete iudgementes whiche are hydden from vs for a tyme. Therefore Iobs meening heere, is that the affliction whiche hee endureth muſte not bee taken as one of the common puniſhments that are implyed in the thretnings that God hath publiſhed in his lawe: but that there is a hygher cauſe whiche can not bee knowen of men. Surely if Iob had ſimply had that reſpecte with him, hee had had good reaſon in his ſo dooing. But when hee ſayeth, that God had ouerthrowen him, and all was out of order: hee ſheweth himſelfe too bee ouermayſtred of his affections. True it is that hee alwayes knewe God to be rightuous: according as wee ſee that although hee were ſhaken, and that ſuche woordes had eſcaped him, yet hee returneth home againe, and acknowledgeth that he ought too holde his mouthe ſhette. Neuertheleſſe hee cea [...]eth not too haue his skumme, as a boyling pot that ſeetheth vp into greate walloppes muſte needes ſpirt ouer on one ſide or other. Euen ſo doth Iob. And it behooueth vs too knowe that hee ſtormeth to muche agaynſt God: whiche thing is greatly for oure profite, if we can apply it to our inſtruction. For touching the firſte place, wee ſhall haue profited greatly, if wee beare away this leſſon, that God dooth ſometymes puniſhe men not in reſpecte of theyr ſinnes, but too humble them, bycauſe his intente is too ſhewe that hee hathe full authoritie ouer his creatures, and hathe ordeyned them as mirroures of pacience, bycauſe hee wyll make them too feele theyr owne infirmities, that they maye knowe themſelues the better, when they perceyue that there bee couert vices in them which are diſcouered by afflictions, and that they haue not had ſuche conſtancie in them, as were requiſite, but haue ſwarued aſyde: and that when they ſhall haue ſeene themſelues ſo ſtumbled, they maye bee the more prouoked to call vpon God, knowing that if he had not reached thē his hand, they had bin vtterly vndone. And ſurely whenſoeuer we indure any affliction: the beſt remedy is for vs to enter into the knowing of our ſinnes, and euery man to accuſe himſelfe, ſaying▪ Alas, I haue offended my God ſo many wayes, that if he ſhould puniſh mee a hundred folde, I haue deſerued it, and much more. Agayne, if [Page] wee ſee not alwayes wherefore God ſcourgeth vs: let vs ſay, VVell Lorde, thou art rightuous. Although I bee not able to atteyne to the reaſon of thine intent: it ought to ſuffize mee too knowe that thou doeſt not any thing, but rightly and indifferently. Then lette vs aſſure our ſelues, that wee haue true wiſedome, if wee can ſo glorifie God, notwithſtanding that hee holde oure eyes cloſed vp and leade vs as poore blinde ſoules. Let vs bee contented to walke whitherſoeuer he leadeth and directeth vs, aſſuring our ſelues that his onely wyll muſte bee to vs the infallible 10 rule of right: whereas wee ſee Iob ſo ouermayſtred of his affections, let vs vnderſtande that it is a right harde thing for vs too ſubmitte our ſelues too the ſingle will of God, without asking a reaſon of his woorkes, and ſpeciallie of thoſe woorkes that ſurmounte our witte and capacitie. And this is it that I ſayde afore: namely, that it is a perfect and more than Angelicall wiſedome, too haue the skill too yeelde ſo muche honour vntoo God, as too reſt meerely and ſimply vpon his pleaſure, that although wee finde the matter ſtraunge, and (to our ſeeming) vtterlye 20 contrarie too all ryght and reaſon: yet wee bowe downe our heades, and ſaye, Lorde, although thy iudgementes bee as a deepe gulfe: yet will not wee preſume too encounter them. And truely Iob was fully diſpozed ſo to doo. Yea, and althoughe hee had had rough aſſaults and temptations: yet in the ende he got the victorie. Neuertheleſſe, wee ſee that hee ſwarued in ſaying, God hath ouerthrowen my iudgement: that is to ſay, he handleth mee not lyke a iudge, but ſteppeth too mee with extraordinarie rigoure as thoughe hee had no compaſsion of mee.30 Seeyng that Iob was tempted ſo farre, what ſhall becomme of vs? Therefore lette vs applye all oure wytte and all oure indeuoure too this leſſon, namelye too reſte ſimply and meerely vpon the good will of our God, and not too tarrye vpon temptations, althoughe they cary vs ſometimes away, but to holde our ſelues ſhorte and too reyne our ſelues with that bridle when wee ſee that God playeth the iudge with vs, and that mortall men auaunce themſelues agaynſt their maker, and cannot find in theyr 40 hates to ſubmitte themſelues too that which hee ſendeth. For although they proteſt the cleane cōtrary: yet in their doings they ſhewe that they blame God of crueltie, and woulde fayne go to lawe with him. Thus yee ſee what we haue to beare in mynde. And Iob muſt ſerue vs for ſuche example, ſith wee ſee the exceſſe of his pangs. Howbeeit if wee compare him with thoſe that ruſhe intoo diueliſhe boldeneſſe: wee ought yet to be better warned to humble oure ſelues. As howe? VVe ſhall ſee manie that are not like vntoo Iob. For they not onely haue a pang or twayne in chafing: but they alſo continue from euill to 50 woorſe. And when any matter falleth not out too theyr minde, firſte they fall too murmuring agaynſt God, and afterwarde take libertie to chafe at him: and then if they meete with any vneaſie ſaying, theyr headineſſe is ſuche as they make no bones too auaunte themſelues agaynſte God, yea and to bee wilfull to the vttermoſte, as wee ſee theſe ſelfewize folke doo, inſomuche that if there be any thing in the holye Scripture that agreeth not with theyr witte and fooliſhe brayne, it muſte bee condemned▪ at the firſt daſhe, without ſcanning from whence the ſame proceedeth.60 And afterwarde although they bee conuinced: yet ceaſſe they not to be ſo ſhameleſſe as to lifte vp themſelues agaynſt God and agaynſte his ſecrete and incomprehenſible iudgementes, and to ſay, Tuſhe it is impoſsible for this to enter into my heade. VVell my freende, if you bee blinde, is the Sunne therefore darke, and ſhineth it not? If a blinde man ſay, I ſee no lyght, is that as muche to ſay as the Sunne doth but darkē men? That were well to the matter. Therefore ſith wee ſee the Diuell caryeth away men in ſuche a rage, that they conclude theyr reaſons agaynſte God, ſo muche the more ſtandeth it vs in hand to indeuer to bridle our ſelues ſhort. And if our impaciency do erewhiles prouoke vs, and pricke vs forward to bee angry with God, and too fret with our ſelues: at leaſtwiſe yet when wee haue well ſtormed, lette vs come home againe, (for it is better to turne late than neuer) and let vs ſay, Lorde what would become of mee, if thou hilde mee not backe? Euen ſo my God, it behooueth me to be gouerned by thy ſpirite, that thou giue mee the wiſedome to bee wholly ſubiect to thy good will, whatſoeuer may betyde mee. Lo what we haue to marke. Moreouer let vs alſo compare our miſeries with Iobs. For if wee conſider well the afflictions that he indured: they bee ſo ſtraunge as hee myght well ſay, I know not how I may take them, for▪ God oppreſſeth mee ouerſore. And for proofe hereof, if God touche vs but with his little finger: wee bee ſo tender that by and by we are angrie, [and fall to ſaying,] Howe goes this geere? If God ſende vs any common diſeaſe, we beare our ſelues in hande that hee ought rather to haue ſpared vs. If hee afflict vs in any wiſe: that wyll make vs to ſtorme. To bee ſhorte, lette him giue vs but one laſhe with his rodde: and wee will ſaye hee hath thundred vpon vs. Seeing we be ſo impacient, let vs conſider what Iob indured, and what woulde become of vs if we ſhoulde come to the ſame poynt. VVoulde he do no more but caſt vp ſome skumme and aſſwage againe? No. It were the nexte way too ſette vs quite ouer oure ſhoes, ſith wee bee ſo inclined therevnto vppon euery ſmall occaſion. So muche the more therefore behooueth it vs to knowe that wee haue not profited in Gods ſchoole, tyll wee haue learned too take paciently all corrections that he ſendeth vs, ſeeing that they tend to our welfare. Thus yee ſee what wee had more too note vpon this ſentence. Howbeeit among other things, lette vs marke that it is a harde and verye daungerous temptation when God heareth not our cryes and complayntes. And why? For it is ſayde that Gods name is as a ſtrong and ſure hold for all ſuche as flee vnto it. VVhoſoeuer calleth vpon the name of the Lorde ſhall be ſaued. Yea and although that heauen and earth were medled togither, and the whole order of nature confounded: yet ſhoulde we ſtill be preſerued by calling vppon the name of God, as [...]oel ſayeth. God hath promiſed that he will heare vs before we opē our mouth: and reach out his hande to helpe vs before we ſpeake. Ye ſee then that God ſheweth himſelfe ſo bountifull as yea would maruell, aſſuring vs that he will ſuccour our neceſſitie: and yet for all that, when we ſhall haue called vpon him, more than once or twice, and when wee ſhall haue perſiſted in praying him to haue pitie vpon vs, wee ſhall continue ſtill in one ſtate, (and whiche woorſe is) it ſhall ſeeme too vs that God ſharpeneth himſelfe agaynſte vs, to torment vs the more when we haue called vpon him: [Page] And what a temptation is that? It is ſayde to mee that the name of God is my refuge, and that God is neere vnto all them that call vppon him faithfully: I haue aſſayed what thoſe promiſes meane, & I feele no cōmoditie by them: but rather my miſerie is increaſed the more. And what a thing is that? Yet notwithſtanding Iob came too that poynte, and not Iob onely, but alſo Dauid and the reſte of the faythfull. And ſpecially it behoueth the ſame thing too bee fulfilled in oure Lorde Ieſus Chriſte, according alſo as it is he on whome this ſentence is veryfied: namely,10 I crye vntoo thee daye and nyght, and yet thou eaſeſt mee not of my miſeries. Thou ſeemeſt too haue forſaken mee: when oure fathers reſorted too thee, they alwayes perceyued that it was not in vayne, but thou putteſt mee heere too confuſion. But hereby wee note, that although God haue promiſed too bee neere vntoo all them that call vppon him, and too ſuccoure them before they open theyr mouthes too deſire him: yet dooth not that importe that hee ſheweth it alwayes to the eye. How then? After hys owne manner. It is certaine that before wee 20 call vppon God, hee is willing and readie too helpe vs. And for proofe heereof, whence commeth the affection of praying? Commeth it not of the holie Ghoſte? For a man woulde neuer of his owne minde reſort vnto God. Then it is bycauſe God looketh vnto vs with pity, when we thinke he hath turned his back vpon vs. Agayne, if we haue ſtoode vp any tyme: it muſte needes bee that it was through the power whiche hee gaue vs, and that his ſuccouring of vs with his hande, made vs to bee pacient and lowly in our aduerſities. And true it is that we may haue 30 ſuche a conceyte as it maye ſeeme too vs for a tyme that God hath gyuen no eare too vs. VVee ſee howe it was ſo with Iob, and with Dauid, yea and that Ieſus Chriſte alſo was fayne too come to that poynte: not that hee was tempted after our maner, that is to ſay, with impacience: but yet notwithſtanding bicauſe hee had to fight agaynſte his owne humaine nature, hee was fayne too ſuffer anguiſhe of minde. And foraſmuche as God had lefte him deſtitute of all helpe, hee was inforced too crie out: My God, my God why haſte thou forſaken mee? Therefore when wee haue ſuche temptations, and are greeued by reaſon of the infirmities and greate ſtore of vices that are in vs, according as wee are full of diſtruſte, ſtubbornneſſe, pryde, and other like things: let vs haue recourſe vnto this poynte, that we bee not the firſte whome God hath minded too ſuccoure, and haue in the ende felte the profyte of theyr prayers, notwithſtanding that they languyſhed vnder his hande for a tyme. So then let vs hold oute, and ſuffer God to keepe vs in languyſhing as long as it pleaſeth him, euen tyll hee haue delyuered vs and ſhewed himſelfe oure Sauioure [too the full] according as hee hath gyuen vs ſome taſte of it already in this worlde.

Nowe lette vs fall downe before the face of our good God with the acknowledgemēt of our ſines, praying him ſo to clenze vs of them, as there may be nothing in vs to hinder vs from comming right foorth vnto him, and that in our comming wee may finde him ready too receyue vs for our Lorde Ieſus Chriſtes ſake. And ſo let vs all ſaye: Almighty God our heauenly father. &c.

The .lxx. Sermon, which is the ſecond vpon the .xix. Chapter.

This Sermon conteyneth the expoſition of the. 7. 8. 9. 10. 11. & 12. verſes that haue bene touched alreadie, and then vpon the texte that followeth heere.

13 Hee hath made my brethren too ſhrinke avvaye from mee, and myne acquayntance become ſtraungers to mee.

14 My neighbours haue forſaken mee, and my father and my mother haue forgotten mee.

15 Mine ovvne houſholde, and my may deſeruantes haue diſdeyned mee, and I haue beene as a ſtraunger in theyr ſight.

16 If I call my ſeruant hee anſvvereth mee not, though I pray him vvith mine ovvne mouth.

IT behoueth vs to go through with the matter that we beganne in the laſt Sermon: whiche is, that it is a harde and burdenſome temptation whē our prayers be not heard at the firſte. For verely the onely thing that remayneth for vs when we be in aduerſitie, is that God receiue vs if we deſire 50 him, that hee haue pitie vpon vs, and that wee maye feele that our reſorting to h [...] for ſuccour hath not beene in vayne. Thus (ſay I) is the welfare and comforte of all the faithfull. But if it ſeeme that wee haue loſte our time in running to our God too bee ayded at his hande: what will become of it? Shall wee not bee as good as in deſpayre? Yet is it Gods pleaſure too exercize his children after that manner by hyding himſelfe from them, and by making no countenaunce of hearing them, or of regarding the miſeries that they indure. True it is that he hath 60 promiſed too bee readie too helpe vs as ſoone as wee deſire him: yea and that hee will not tarie too bee ſued vntoo, but will preuente oure requeſtes. And that is it that maketh the temptation muche greeuouſer, namely when God ſeemeth too haue dallyed with vs, and too haue gyuen vs a vayne and fruteleſſe hope. But let vs vnderſtande, that ſeeing he hath exerciſed his children ſo heretofore: we muſt not maruell though he do the like to vs nowadayes. VVherfore let vs wait paciently, and we ſhall ſee by the ende, that he hath not forgotten vs, ne ceaſſeth too heare vs, althoughe hee ſhewe not oute of hande in the open ſyght of the worlde, that hee hath his hande ſtretched out ouer vs. And out of doubte, if wee bee pacient, and able too continue in prayer: it is a token that God hath heard vs alreadie. For if hee had not preſerued vs after that manner, were it poſsible for vs to haue continued one minute of an houre, as hath beene declared? But it behoueth vs to come to the euill that is in vs. For the cauſe why God delayeth his helpe, and dryueth off [Page] the time, is for that we pray not to him ſo hartily as were requiſite. Euery man will ſaye hee paſſeth not for praying: and in deede if men bee asked whyther they haue doone their indeuer to pray to God to haue mercie vpon them: euerie one will anſwere, I haue prayed as muche as is poſsible. But all they that ſpeake after that manner knowe not what prayer meeneth. VVee go as coldly to it as to any thing. And do wee thinke that God ought to receyue ſuche requeſtes as are made but for faſhion ſake, and ceremoniouſly onely? Then let vs marke, that God 10 ſeeyng our coldeneſſe and negligence, aydeth vs not ſo ſoone as wee deſire, too the intente too quycken vs and to inflame vs with greater deſire, that by the ſame meanes oure fayth may bee the better tryed. Or elſe if wee pray too God after a ſorte, and that there bee no negligence in oure prayers, yet wyll there bee ſome rebelliouſneſſe hydden in vs, as wee ſee heere in Iob. True it is that Iob prayed: but was it ſuche mildeneſſe as was meete? No: but hee was rather too impacient. After what ſorte then muſte wee go vntoo God? Sainct Paule gyueth vs a rule 20 of it, ſaying that wee muſte pray to him inceſſantly with gyuing of thankes. And although wee be tormented and ouerpreſſed with aduerſities, yet muſte wee not ceaſſe to ſighe and grone: yea and therewithall alſo continuallye bliſſe the name of God in oure prayers, and ſubmit oure ſelues vntoo him. If this bee wanting: it is no praying, it is rather a defying of God, as if a man ſhoulde go ſummon his enimie and defye him. Yee ſee then that oure prayers are ſometymes like vntoo ſummonings, according as wee make them vntoo God. And howe is that?30 The greateſt honour that God requireth at our handes, is that wee ſhoulde call vppon him in all our aduerſities. Nowe, in ſteede of dooing that homage to him, we come to ſpyte him. Therefore wee muſt not thinke it ſtraunge that hee ſhoulde ſtoppe his eares agaynſte oure prayers, and make no countenaunce too helpe vs, when wee crye vppon him. So then, lette vs haue theſe two things: that is to witte, lette vs pray to God with an earneſt minde, ſo as it may not bee onely with liplabour, or with caſting foorth ſome ſighes at aduenture: but with beſeeching 40 him from the bottome of our harte. And ſecondly lette there bee no pryde in vs, to bee deſirous too make God ſubiect to vs, ſo as hee ſhoulde do whatſoeuer commeth in our heade, and in our fancie: but let vs pray vnto him with all lowlineſſe, magnifiyng him and prayſing him, although hee afflict vs. VVhen we haue theſe two things, it is certayne that wee ſhall bee hearde ſo muche the rather. For the contrarie vices are the cauſe why God doth ſo muche delay his helping of vs. But let vs put the cace that God ſuccoure vs not when wee haue prayed duetifully,50 and with ſuche hartineſſe as hee himſelfe requireth: Yet muſte wee ſtill bee pacient, till the conuenient tyme bee come, whiche is in his hande. It is for him onely too iudge of that. Then if wee knowe not too day what our prayers haue auayled vs: God will make vs to perceyue it to morrowe. VVherefore lette vs ſtande dumbe in that behalfe: and wayte for ſuche opportunitie, and ende as God ſhall liſte too ſende vs: and then ſhall the ſame bee good and luckie for our welfare. Thus yee ſee what wee haue too marke in this ſentence where Iob ſayeth, that 60 hee had cryed out, but yet wasnot bearde. For the adding of all this, is but too complaine that his afflictions are ſo extreeme, as it is no woonder though hee bee exceedinglye ſore greeued, and that his freendes ought not too ſtande checking agaynſte him. For it is a follie (ſayeth hee) too deeme by the ordinarie cuſtome what I ought to doo. If a man bee afflicted, and it be tolde him that hee ought to pray vnto God: as for mee (ſayeth hee) if I pray vntoo him: I am not hearde. If a man reply agayne, my frende, you muſte not ſtorme ſo ſore, (and peraduenture the aduerſitie that hee indureth is but ſome common thing:) no (ſayeth hee:) but I feele ſuche and ſo exceſsiue payne, and the hande of God preſſeth mee after ſo ſtraunge and rigorous a manner: as it is no maruell thoughe there bee neyther witte nor reaſon in mee. Lo what Iobs meening is. But I haue tolde you heeretoofore, howe it behooueth vs too knowe, that God dooth ſometimes execute his rigoure vppon men after an vnknowen manner, as in reſpect of oure mother witte. And therefore muſte wee at ſuche tymes pray vnto God, and ſay, Lorde make mee perceyue continuallye that thou art at hande with mee, and although I finde it not by experience, but rather am as it were forſaken of thee to outward ſeeming: yet giue mee power alwayes too ſettle my hope vppon thy goodneſſe and ſuccour. Iob ſhoulde haue ſpoken ſo. Howbeeit foraſmuche as hee doth it not: Therefore hee roueth ouer all the feelde (as they ſay) in making ſuch complaints as wee heare in this texte. But to the intent to doo oure ſelues good by that whiche is conteyned heere, lette vs marke that in Iobs perſon the holie Ghoſt mente to ſette vs oute as it were a glaſſe of mens affections, when they bee not brydled vnder Gods obeyſance. Marke that for one poynte. Another poynte is, that. God mente heere to ſhewe vs his iudgementes howe terrible they be, and that when hee liſteth to hyde his louing countenaunce from vs, and to ſhewe himſelfe an enimie to men, it is ſo dreadfull a thing, as were ynough too ouerwhelme the whole worlde. That is the ſeconde poynte. The thirde is, that althoughe Iob were in ſuche pangues: yet notwithſtanding hee reſiſted the temptations, howbeeit that he came no ſooner to the brunte, but many euill woordes ſcaped from him, ſo as infirmitie was mingled with his ſtrength. Thus yee ſee the three things that wee haue too marke heere. Firſte of all wee note that God will haue men too beholde themſelues in the perſon of Iob. For wee ſhould not knowe what wee be, if God inforced vs not to perceyue oure owne weakeneſſe. Euerye man thinkes himſelfe to bee mightie and ſtrong: wee imagine oure owne power to be woonderfull, and that we ſhall neuer ſwarue, yea, ſo long as wee bee farre from blowes. But aſſoone as God preſſeth, wee bee ſo caſt downe, as wee may well ſee (if we be not to too dull) that it was but a vayne and fooliſhe ouerweening in vs, when wee thought wee had any ſtrength in oure ſelues, wheras wee haue none at all. For aſmuche therefore, as men are ſo blynded, and as it were ſotted in that fooliſhe perſwaſion: the holy Ghoſt preſenteth heere vntoo vs the perſone of Iob, too make vs perceyue howe men ſhrinke vnder Gods hande when they bee afflicted, and that they cannot ſtande out, but muſte needes bee vtterlye ouerthrowne. Nowe, if this happened too Iob, who was conſtant aboue others: alas, what ſhall become of vs? But wee muſte come too [Page] the ſecond poynt which is the chiefeſt. For whereof commeth it that wee bee not teachable to humble our ſelues before God, and too walke in awe withoute truſting in oure ſelues, or in any thing that wee can doo? It is bicauſe wee feele not howe heauie and vntollerable Gods hande is. The matter then that God declareth vnto vs, is that it is a terrible cace when hee lyſteth too vtter his power vpon mortall men in puniſhing them: and that they muſt needes melte at it as ſnowe agaynſte the Sunne, and bee vtterly confounded. Yea verely (as the Scripture ſayth)10 God needeth not too vtter his rigoure vpon vs: let him onely withdrawe his ſpirite, (that is too ſaye, the liuelyneſſe wherewith hee quickeneth vs) and beholde, wee bee gone. And when hee ſayeth that not onely hee wyll bereeue vs of his power, but alſo become contrary to vs, and fall vpon vs as a thunder and tempeſt to ouerwhelme vs: alas what can wee do? True it is that wee confeſſe it to be impoſsible for mortall men to holde tacke when God aſſayleth them: but yet for all that wee conceyue not as were requiſite howe dreadfull Gods hande ought 20 too bee too vs. Thus yee ſee what example is ſhewed vs heere in Iobs perſone. But by the way (as I haue touched afore) wee muſte not ſuppoſe that Iob delighted or foaded himſelfe in ſuche paſsions as were euill and damnable. Howe then? Hee ſtryued too withſtande them: But yet did he ſo fayle, that he was as good as ſhaken downe with them: and God intended to ſhewe that men are neuer ſo vertuous but there is ſomewhat too bee miſlyked in them, and that euer they ſhew themſelues very weake in ſome ſorte or other. And that is greatly for oure profite.30 For it is too the ende wee ſhoulde not bee diſcouraged when wee bee tempted, thoughe it ſeeme that wee ſhall bee vtterly ouerwhelmed. Then if wee finde oure ſelues in that cace, lette vs paſſe further, and pray God too holde vs vp, and lette vs not doubte but hee will do it, ſithe wee ſee that althoughe Iob had infirmities of fleſh in him, yet notwithſtanding hee fayled not of the victorie. I ſaye let vs not doubt, but God wyll ſo woorke as hee wyll make vs too ouercome all oure temptations. Yea but that ſhall not bee withoute making vs too 40 lympe, and without gyuing vs ſome blowes, and without making of oure woundes too bleede. Lette it ſuffize vs, that the ſtrokes whiche wee receyue are not deadlye, but that God wyll ſteppe before vs for a buckler. Nowe lette vs come too the complayntes that Iob maketh heere. He ſayeth, That God bath ſo beſeeged his wayes, as hee knoweth not howe too get out, and that hee hath put darkeneſſe in his pathe. Though wee bee afflicted, yet is it a greate aſſwagemente of oure greefe, when wee ſee that the miſhappe muſte paſſe awaye apace, and not continue ſtyll, as if we 50 finde ſome meanes too ſcape it, or ſhifte it off by other mennes counſell. But if all this bee taken from vs, there remayneth nothing but deſpayre. This is it that Iob meeneth heere. Hee ſayeth that God hathe clozed vp all his wayes: whiche is all one as if hee had ſayde. Alas where ſhall I become? For if a wretched man be tormented with many miſeries, he will looke whiche way to get out, if not by one way, yet by another, and hee will ſeeke meanes and aske counſell. But the cace ſtandeth not ſo with mee. For God hath ſhet mee vp heere, I ſee no waye 60 out, I may well reaſon of obteyning this or that: but there is no releefe at all for mee. And why? There is nothing but darkeneſſe through out: that is to ſay, I ſee neyther waye nor pathe, and God hath ſo inclozed mee, that at a word there is no remedy at all. This is the ſumme of all that is ſpoken heere. And it behoueth vs to marke it wel, to the ende that if the like happen vnto vs, wee may not leaue to call vpon God. VVhat is the cauſe that men ſhet the dore before the blow come, and are not able to pray, but are vtterly amazed? It is bicauſe they beare themſelues in hande that the like neuer happened to any man afore. And truely wee haue ſeene alredy, that Iob was aſſaulted with ſuch temptations as this: Looke vpon all the faithful that haue bin before thee, if euer God handled any of thē after this faſhion. This was a plaine concluding that Iob was forlorne and vtterly caſt away. So then ye ſee a texte that is well worthy to be marked. And why? For if at any time it ſeeme vnto vs that the miſeries which wee indure are endleſſe, & that we can neuer be rid of them, but that when wee haue ſought all the wayes to the woode, it ſeemeth impoſsible that euer we ſhoulde be ſet free agayne: Let vs ſay, very well, God knoweth how to drawe vs out of this perplexitie: and therefore let vs ſtande vpon that poynt. Yea but is it likely that God ſhould pitie vs? VVee ſee the like hath happened to Iob. Let vs looke vnto the ende (as S. Iames ſayeth) and ſeeyng that God deliuered that man from the miſeries that he indured, why ſhoulde hee not ſuccoure vs alſo at this daye? For nother is his might abated nor his goodneſſe. Yee ſee then to what vſe it behooueth vs to applie this ſentence of Iobs, when hee ſayeth, that God had ſhut vp his wayes. Furthermore let vs marke that God doth erewhiles for a time bereeue the faithfull of the benefytes that he hath promiſed them, to the intent they ſhoulde bee prouoked to pray to him, and alſo when hee intendeth too humble them, or when hee chaſtizeth them for their ſinnes. As for Iob, it is certayne that hee ſuffered not for the offences that hee had committed. Not that God founde not ynough in him wherefore to puniſh him: but (as I haue declared heeretofore) bycauſe hee had not that reſpect onely, but rather meent to trye his pacience. But as for vs, if hee depriue vs of the bliſsings that he hath promiſed vs: it is for that we haue offended him, and are not woorthy too enioy them: or elſe it is a daſhe with the ſpurre whiche hee gyueth vs to make vs praye vnto him the more earneſtly. Thus dothe God promiſe his faithfull that he will guide them in their waies, yea & that he will lend thē his Angels to bee their guides, ſo as they ſhall not ſtep one pace awry, nor be incoūtered with any euill. This is a goodly promiſe. But yet notwithſtāding it will ſeeme vnto vs that our way is ſhut vp, that there is nothing but brābles & buſhes afore vs, & that there is nothing but mountaines & rockes round about vs: thus are we incloſed & no likelihode of poſsibilitie to get out. VVhat haue we to do in this cace, but only to ſay, alas I am not worthy that God ſhold performe the goodneſſe that he hath promiſed to his children. I ſhould haue my way plaine & leuel, & I know not on which ſide to ſtep: now therfore it behoueth me to acknowledge my faults. Truly God hath promiſed to ſend his Angelles to guide his faithfull ones. But what for that? It ſeemeth cleane otherwiſe in me. Therfore it behoueth me to pray him to voutſafe to ſhew the performance of the promiſe [Page] towardes me. Thus are we by ſuche meanes ſtirred vp to call vpon God. Heerewithall let vs vnderſtand that hee will not berceue vs of skill and diſcretion vnto the ende, but will make vs too finde waye where none is, and his woorking ſhall bee ſo muche the better knowen vnto vs, whereby wee ſhall haue the greater occaſion too glorifie him, whē he ſhall haue wrought after ſuch a manner as we looked not for. For when God hath gone beyonde oure witte and hope: we haue ſo much the more cauſe to glorifie him. Thus yee ſee in effect what wee haue to marke 10 in this ſentence. Now Iob addeth, that God had bereft him of his glory, and plucked the crowne from his heade, that hee had conſumed him, destroyed him, and berefte him of his hope as a tree [that is cut vp.] Heere Iob betokeneth two things the one is that God ſcourgeth him ſo roughly, that if hee were compared with other men, he ſhoulde be founde to indure much more than they. And ſecondly he ſaieth that he is not as other that are in aduerſitie, who though they ſuffer very greate miſerie, yet notwithſtanding are as a tree that is plucked vp, but yet hath ſome little roote or 20 ſtring left behinde, ſo as there is yet ſtill ſome hope for them. But as for me (ſaith he) I am plucked vp after ſuche a ſorte, as there remaineth no piece of mee, but God ſeemeth too haue ſtubbed mee vp quite and cleane. For although he were not yet rooted out of the world: yet was his life like a deathe. Yea and God had giuen him ſo many woundes, as there had lighted miſeries and calamities vpon him: his children had bene curſed to deathe before him, all his goodes had bene taken awaye and deſtroyed, and his bodie was become a rotten carkeſſe. Therefore it 30 is not cauſeleſſe that hee ſayeth that God had cut him vp and berefte him of his hope, like as if a tree were plucked vp quite and cleane out of the grounde, ſo as there remained nothing of it, the ſtrength thereof fadeth awaye, and it is not too bee hoped that it will ſpring any more vppon the earth to bring foorth any frute, bicauſe it hath loſt all his freſhneſſe. Iob then ſayeth that hee was dealt with in like wiſe. Now when we heare theſe things, we muſte not maruell that he was ſo ſore greeued as it ſeemed that nothing myghte comforte him any more. For whiche of vs 40 would not be more impacient, if he indured but the hundreth part of that which he indured? But yet we perceiue that God ſtood by him. Then muſt we hope that hee will do as much towardes vs. VVhat is the cauſe of the impaciencie that is oftentimes in vs? Like as when wee deſire to bee pacient in our aduerſities, it behooueth vs too take comforte in the fauoure of our God: ſo alſo on the contrarie part, when we cannot abide that God ſhould ſmite vs, but are ſo teſtie that (to our ſeeming) there is nother order nor reaſon in his dooyng: then goes oure hope to 50 wrecke. Euen ſo happened it to Iob. He not only diſpleaſed God by ouerſhooting himſelfe in ſuche wyſe as wee haue ſeene: but alſo it was not long of himſelfe that hee was not caſte downe headlong into deſpaire: and he deſerued well that God ſhoulde haue rooted him out, and berefte him of all hope, and made him as a tree plucked vp roote and rind. For in ſpeaking after ſuche ſort as wee ſee, Iob was ſo bereft of Gods grace, as hee had bin vtterly vndoone, and as it were plunged into hell, if God had not reached him his hand a farre off. So then let vs aſſure 60 our ſelues it was Gods ſingular goodneſſe that he ſuffered not his ſeruaunte too fall euen into the bottomleſſe pitte: and that thereby we be admoniſhed that God had neede to mainteine vs, yea and to lift vs vp againe when we be falne. For God woorketh after two ſortes towards vs, to the ende we ſhould call vpon him. Sometimes hee preſerueth vs in ſuche wiſe by his power, as wee fall not at all, and ſometimes he ſuffereth vs to fall, to the end to lift vs vp againe afterward. Yet notwithſtanding it is true that we muſte not tempt God too giue vs the bridle like frantike folke, vnder coloure that he hath well holpen vp ſuche as haue falne: for then ſhoulde wee abuſe his grace. Agayne it becommeth vs to magnifie his gracious goodneſſe towards Iob, aſſuring our ſelues that when wee bee as good as quyte quayled, hee commeth to vs and ſeekes vs out: and very needefull it is that he ſhoulde worke after that ſort, for otherwiſe we ſhould be vndone at euery blowe as wee ſee heere in a fayre lookinggleſſe. Thus much concerning that ſaying. And furthermore, that wee may withſtand ſuche temptations, let vs marke that oure life muſt be hidden as S. Paule alſo ſpeaketh of it. True it is that we be like a tree that is pulled vp: but yet doth not God ceaſſe to giue vs ſecret ſtrength, and wee ſhall haue continuall freſhneſſe, notwithſtanding that wee ſeeme to be periſhed. Thē let vs not eſteeme our life nor our welfare by that which we behold, & may be diſcerned by eye ſight, or by our motherwitte: but let vs vnderſtande that God intendeth to preſerue vs by a meane whiche wee are not able to cōprehend. Our life (ſayth S. Paule) is hidden with our Lord Ieſus Chriſt. And therfore let vs waite vpō that good God, & pray him to giue vs the grace to looke alwaies vnto him, till the time come that he diſcouer that which is nowe vnknowen. For it behoueth vs to bee like dead men, vntill ſuch time as God quicken vs. VVe may well feele here beneath ſome taſt of his grace, & hee may well giue vs experience of it: but yet if we feele it not at times, wee muſte pray him to waken vs, and too make vs know the loue that he beareth vs. And although we haue not paſte one drop of Gods grace: yet muſte wee call too minde what S. Paule ſayth to the Romanes, that if Gods ſpirite liue in vs, although there be but a very little portion of it: yet is it ſufficient to put away all that euer is in vs of oure owne wicked nature. VVell then, it is true that we ſhall not alwaies feele it, nother ſhall we perceyue the working of Gods ſpirite when it is in vs: but let vs pray God that he ſuffer not ſuch dulneſſe & blockiſhneſſe to dwell alwayes in vs, as we ſhoulde not feele his grace to apply it to ſuch vſe as he would haue vs & to profite our ſelues by it. Lo what we haue to marke in the ſecōd place vpon this ſtreyne. Now Iob ſayth afterward, that God hath inflamed his wrath against him, & is become his enimie. True it is that as oft as God ſcourgeth vs, the holy ſcripture ſayth that he is angry with vs. Not that he is ſubiect to our paſſions, nother is it for that hee caſteth vs away, or that hee hateth vs in deede. VVhat then? It is bicauſe he makes vs feele his diſpleaſure by our afflictions. VVhy ſo? For afflictiōs are Gods chaſtizemēts which he ſendeth vnto mē for their ſinnes. True it is (as I haue ſayd alredy) that ſomtimes he chaſtizeth his ſeruantes for ſome other purpoſe. But yet muſt we alwayes firſte call to minde that we bee ſinners and detters vnto God, and therefore that hee puniſheth the ſinnes which wee haue committed. Howbeeit [Page] there is in Iobs ſaying a particular conſideration beyonde the ordinarie woont. He complayneth that Gods anger was kindled agaynſt him. And ought that too be any noueltie? For throughout all the holy ſcripture God declareth and auoweth himſelfe too bee angrie with thoſe whome hee chaziſeth. Yea: but Iob intended to expreſſe more: that this wrath of God is not a common and accuſtomed wrath, as though God counted him for an vtter caſtaway. For like as generally God will haue vs to feele his anger when hee puniſheth vs, and too enter into the 10 knowledge of our owne ſinnes: ſo alſo will he haue vs to knowe that the ſame wrath of his laſteth but for a while, and that it paſſeth and fadeth away, as it is ſaid in the Prophete Eſay, It is but for the turning of a hande that I will make thee feele my diſpleaſure: but my mercie I wil make thee feele from generation to generation: it ſhall indure towardes thee euerlaſtingly. Ye ſee then that euen in the middes of afflictions, it behoueth vs on the one ſide too know that God is angrie, bycauſe wee haue offended him with our ſinnes: and on the other ſide not too doubt but 20 that he loueth vs, and is deſirous to be at one with vs. But Iob declareth here, that God hilde him as his enimie: that is to ſay, that this anger is not Gods ordinarie anger, as when he ſheweth himſelfe angry with ſinners, and giueth them ſome token of his vengeance: but that hee was exceſsiue. This is the ſenſe of that ſaying. Nowe what woulde become of vs, if we were in the ſame cace as hee was? For without comfort (as I haue declared afore) it were impoſsible for vs to be pacient. It coulde not be but we ſhould needes rebell agaynſt God, if we knew not his 30 goodneſſe. To the ende thou mayeſt be feared (ſayth Dauid) thou Lord art louing. Then if men cannot find in their harts to beleeue that God will be pitifull towards them: much leſſe will they humble themſelues: nay rather they will grinde their teethe againſte him. Nowe it may ſeeme that Iob was not comforted, but that he beleeued that god would deſtroy him, and that hee had vtterly throwne him down alreadie. In what plight might he be then? As I haue ſhewed heeretofore, he declareth here his former pangs, wherein he paſſed meaſure, howbeeit that hee withſtood 40 them in the ende. Now when we ſee this, what ſhift haue we but to pray God that hee will in ſuch wiſe ingraue in our hartes the promiſe that hee hath made too his whole Church, as it may neuer eſcape vs? The ſayde promiſe is this, That whenſoeuer we ſhall haue ſinned, and whenſoeuer we ſhall haue ſwarued from his commaundements: he will chaſtize vs: but that ſhall be with the rod of man, that is to ſay, he will chaſtize vs gently, and after a mylde faſhion, and his mercy ſhal neuer be withdrawne from vs, according alſo as he ſayth in another text of his Prophete 50 Abacucke. Sith it is ſo, let vs (ſayth he) pray him that in all our afflictions he ſuffer vs not to ſurmiſe that hee taketh vs for his enimies: but that we may vnderſtād that we deſerue well to haue warre at his hand, and to find him to be our mortall enimie, bicauſe wee haue prouoked him: and yet notwithſtanding, that he ceaſſeth not to be our father, but will go forward with his goodneſſe towards vs, howe much ſoeuer we haue deſerued the contrarie. And herewithall although wee bee tempted after that maner too thinke that God taketh vs for his enimies: yet let vs not 60 ceaſſe too fight ſtill agaynſt it, ſaying: beholde I am ſure that if I looke vpon mine owne ſtate, it may well ſeeme that God holdeth mee for his enimy, that hee hath as it were razed me out of the number of his ſeruants: and that he will no more thinke vpon me to ſuccour mee: but yet for all this, I will do him ſo much honour as to reſt vppon him, and too haue none other recourſe but too hym. Thus ye ſee howe we haue to withſtande the temptation wherewith Iob was ſore layd at, albeeit that he were not vtterly ouercome of it. Nowe he addeth immediately, for the annie of God is come, and his handes are incamped round about my houſe. Hee termeth all the aduerſities that he indured, by the name of Gods armie or ſouldiers. This ſimilitude, (namely that all the aduerſities whereto we bee ſubiect, are Gods ſcourges, darts, errowes, ſwords, and (to bee ſhort) men of warre that haue vs in the chace) hathe bin ſeene heeretofore in another ſentence. And it is right neceſſarie to be knowne. For although wee confeſſe it in generall ſpeech: yet are we not ſo fully perſuaded of it as were requiſite. And ſurely when men ſuffer any aduerſitie, they cannot withholde themſelues from thinking that it happened by ſome misfortune. If there fall any hayle, or if there come any froſt to feare the vines and to marre the corne: ſtraightwayes it is euill fortune. And this maner of ſpeech proceedeth of that wee looke euer at that which is neereſt hand, and can mount no higher to knowe that all thinges are of Gods diſpoſing. That (ſay I) is the cauſe why men runne continually intoo groſſe blockiſhneſſe. And ſo when the Scripture ſpeaketh of afflictions, telling vs that God holdeth them in his hande, that they bee as men of warre, that they bee his ſouldyers, that they bee too ſerue his turne, that hee ſendeth them, and that hee diſpoſeth them at his good pleaſure: Let vs marke well euery whit of it, to the end that whenſoeuer our turne commeth to bee afflicted in any maner wiſe, we may alwayes looke vp to Gods hand, and aſſure our ſelues that it is the ſame that ſtriketh vs, and thereby let vs learne to humble ourſelues, ſaying: well Lorde, I ſee that men trouble me, I ſee theſe lower cauſes, and I ſee wherefore ſuch a thing is befalne me. But in the meane while Lord, thou art aboue all, and therefore it behoueth me to looke vp vnto thee, and too acknowledge that the ſtrokes come from thine hand. Furthermore let vs marke alſo that God hath not onely one armie, one ſworde, or one cudgell to ſmite vs with▪ but he hath bandes, he hath whole hoſtes, readie to beſiege vs on all ſides, as Iob ſpeaketh heere. Therefore whenſoeuer we bee ſcaped out of one miſerie, God can well plucke vs backe againe by and by. And this poynt is verie profitable. For although men bee conuinced that Gods hande perſecuteth them: yet conceyue they alwayes ſome vaine hope too get out, and they thinke thus: VVell, I will diſpatch this well ynough: there is yet ſuch a ſhift. Beholde (I pray you) how that whereas men ought too humble themſelues vnder the hande of God: they become more ſtubborne agaynſt it, and beare themſelues in hand, that if they do but daſhe at him with their horne, they ſhall driue him a great way off. And ſpecially we ſee what ſtubbornneſſe is in vs, in that when God ſmiteth vs with his rodde, we bee puffed vp with pryde and preſumption, and thinke hee doth vs great wrong, not conſidering at all that hee might pinche vs an hundred folde more. Thus ye ſee what we haue to [Page] marke. Finally Iob complayneth that his freends were againſt him, and euen in that poynt hee declareth that hee knew it was Gods hande. This ſentence dooth yet better confirme that which I haue ſayde alreadie, to the ende we might knowe how farre this leſſon extendeth. Are diſeaſes Gods men of warre? yea, and they are alſo his ſcourges and ſwordes. For the ſcripture vſeth all theſe ſimilitudes, to the intent that according to our rudeneſſe, wee mighte the better conceyue the thinges that otherwyſe could not well enter into our head. Yet notwithſtanding,10 this will ſomewhat agree with our capacitie. But when men chaunge vpon the ſodaine, and become our aduerſaries, and when they that ought to bee our freendes and acquaintance increaſe our miſerie: it ſeemeth not that that commeth of God. And in verie deede whereof come ſuch conceyts, but of mens owne corruption? Neuertheleſſe it is God that ſmiteth vs ſtill, and his prouidence guideth it. Alſo as long as wee looke but vpon the things, wee would neuer haue thought that men ſhoulde haue chaunged after that ſort, nor haue vſed ſuch ſpyte:20 and therefore we conclude, that ſuche chaunges come of God. True it is that if any deede be faultie or done amiſſe, and it be tolde vs that it is Gods doing: it ſeemeth to vs that the euill and faultineſſe is of God. But it behoueth vs to conſider howe this doctrine is to bee vnderſtood. So then it is certaine, that when men bee malicious and cruell towardes vs: the naughtineſſe is of themſelues. But yet is it not therefore to be ſaid but that God leadeth them therevntoo by bereeuing them of all good and kindly affection, and is willing too haue vs perſecuted 30 by them. Yet notwithſtanding God in ſo doing doth not euill. For hee hath good and iuſt cauſes, and doth all things vprightly. But men cannot ſay that their doing of euill hath bin to the intent to obey him. For their owne conſciences and his commaundementes doo ſufficiently conuince them of the contrarie. VVee ſee then that Iob hath in all caces and all reſpectes graunted ſuche power vnto God, as hee may doo what hee will with his creatures, and ſerue his owne turne with them to puniſh vs when he thinkes good. If he ſend vs any ſickneſſe, well,40 it is he from whom they come. If hee ſende vs any other calamities, ſo as wee bee deſtitute of all good things: it is God that doth all, as Iob hath ſaide afore. For although the theeues had taken away his goodes, yet ſayth he, The Lorde hath giuen, and the Lorde hath taken away, bliſſed be the name of the Lorde. So then let vs wey well what Iob ſheweth heere: that is to witte, that when his freends were againſt him, and came too ſting him, yea and were as it were imbattailed agaynſt him, minding fully to tread him vnder foote: he knewe howe it was God that had ſo hardned their harts, and was not willing that they ſhould vſe any courteſie towards him. Iob therefore imputed all this vnto God as if he ſhoulde ſay, Lorde thou perſecuteſt mee after ſuch an exceſsiue rate, as I wote not what to ſay, but that thou haſt ſet me as a butte to ſhoote al thy vengeance at me. VVhere am I now then? Seemeth it not that thou haſt ſent me to hell? Lo wherevnto Iobs tale tendeth. True it is that he had good diſcretiō in knowing howe it was God that had withdrawne his freendes from him: but yet for all that, his infirmitie ſheweth it ſelfe, in that he quieted not himſelfe when hee ſawe the temptation. For he ought to haue ſayd, VVell Lorde, it is true that thou haſt armed men againſt me, thou haſt ſent them to bid me battell: but yet for all that, I will wayt for ſuccour at thy hand: and ſeeing it pleaſeth thee to ſerue thy turne with men in ſcourging me, I will retire vnto thee, aſſuring my ſelfe that thou canſt well chaunge their heart when it ſhall pleaſe thee. Lo too what poynt Iob ought to haue come. He came not to it at the firſt blow: but yet he went forward vnto it. And therefore let vs looke to our ſelues, that whenſoeuer men practize our deſtruction, and perſecute vs, we may not ſtay at them to ſticke there: but wee muſt know that we haue to do with God. And therefore let vs runne vnto him, that we may truſt in his goodneſſe when we be chaſtized by his creatures.

Now let vs fal downe before the face of our good god with acknowledgement of our faultes, praying hym too graunt vs the grace to profite in ſuch wiſe by the afflictions and chaſticements that he ſendeth vs, as wee may bee humbled and meekned by them, and not come to aduance our ſelues, nor to check againſt him, but that being ſtrengthened by his power, we may ſtand out ſtedfaſtly in obeying him, and yet notwithſtanding not ceaſſe too ſigh and grone, ſeeing the daunger wherein we be, vntill he reache out his hande to vs: and that aboue all things wee may looke vp too our Lorde Ieſus Chriſt, aſſuring our ſelues that if we be made like to him in our afflictions, wee ſhall haue wherewith to reioyce of our ſorrowes in him, wayting for the day of the fulneſſe of our ioy, when hee ſhall gather vs into the glorie of his reſurrection, whereinto he is gone afore. That it may pleaſe him to graunt this grace not onely to vs.

The .lxxj. Sermon, which is the third vpon the .xix. Chapter.

17 My breath is lothſome to my vvife, though I intreate hir for the childrens ſake of mine ovvne bodie.

18 Euen the little ones do ſhunne me, and vvhen I riſe vp, they caſt out ſcoffes agaynſt me.

19 My freends haue abhorred me, and they vvhom I loued are turned agaynſt me.

20 My bone cleaueth to my skinne, and to my fleſh, and I am ſcaped vvith the skinne of my teeth.

21 Haue pitie vpon me, haue pitie vpon me, O my freends: for the hand of God hath ſmitten mee.

22 VVhy perſecute you me as God doth, and are not ſatisfied vvith my fleſh?

23 O that my vvordes vvere vvritten, O that they vvere regiſtred in a booke,

24 VVith a penne ofyron in leade or ſtone for euer.

25 I am ſure that my redeemer liueth, and he ſhall at the laſt riſe vp vpon the earth.

[Page] FOraſmuche as God hath knitte men togyther to the ende that one of them ſhoulde beare vppe another, and eche manne indeuoure too helpe his neighboure, and when wee can doo no more, then wee ſhoulde haue pitie and compaſsion one of another: if wee happen too bee deſtitute of all helpe, ſo as wee bee troubled on all ſydes, and no man ſheweth vs anye kindneſſe, but euerie man is cruell too vs: that temptation 10 is verie ſore. And that is the cauſe why Iob complayneth in this ſentence, that there was neyther wyfe, nor freend, nor any of his houſeholde that pitied him, but all the worlde had forſaken him. Nowe when wee heare theſe things, wee muſte applie them too our ſelues. For (as it was declared yeſterday) God ſuffereth men too fayle vs, and euery bodie too ſhrinke from vs, to the ende we might the better reſort vnto him. And indeede ſo long as wee haue any ſtay in the worlde, wee truſt not in God as wee ought to doo, but rather wee are 20 hilde heere bylowe, for our nature inclyneth too much, and is too much giuen thitherwarde. Therefore God intending nowe and then to plucke vs backe too himſelfe, maketh vs vtterly deſtitute of all worldly helpe. Or elſe hee doth it to humble vs, for it ſeemeth too vs that hee ought of reaſon to haue regarde of vs, and that wee bee woorthie of it, and euerie of vs blyndeth himſelfe with ſuch preſumption. Our Lord therefore mindeth to teach vs now and then ſome lowlineſſe by this meane when euerie man deſpiſeth vs, and we become as outcaſtes both 30 to great and ſmall. And ſo wee haue to conſider that wee be not the ſame that we haue taken our ſelues to be. But whatſoeuer we be, if this come to paſſe, let vs be ſure that God hath not therefore forſaken vs. For we ſee that Iob hath his recourſe ſtill vntoo him, and is not diſappoynted of his hope. God then reached him his hande, notwithſtanding that men had ſhaken him off: and when they imagined him to bee paſt all hope of recouerie, then had God an eye to him to ſhewe him mercie. Therefore let vs truſt in him. Beſides this, let vs learne to do our duetie 40 towardes ſuche as are afflicted, according as I haue tolde you that God hath knitte and vnited vs togither, to the ende we ſhould haue communitie one with another. For men muſt not ſeparate themſelues vtterly aſunder. True it is that our Lorde hath ordeyned common pollicie, that euerie man ſhoulde haue his houſe, his meynie, his wyfe, his children, and euery man be knowne in his degree: but yet muſte not any man exempt himſelfe from the communitie, too ſay, I will liue alone. For that were to liue worſe than the brute beaſt. VVhat then? Let vs aſſure 50 our ſelues that God hath bound vs one to another, to the ende we ſhould helpe one another. And that when we ſee any man in neceſsitie, although wee cannot doo him ſo much good as wee would, yet at leaſtwiſe wee muſt be pitifull towards him. If that bee not in vs: let vs marke that here in the perſon of Iob, the holy ghoſt asketh vngeance againſt vs. For no dout but that although Iob were toſſed with his hideous & exceſsiue paſsions: yet was he alwayes gouerned by Gods ſpirit, and ſpecially in reſpect of theſe generall grounds, that is to ſay, in reſpect of the ſentences 60 that hee ſetteth downe, according as I haue tolde you that they import right profitable doctrine. VVherefore let vs mark how our Lord telleth vs here, that it is an ouergreat crueltie in vs, when we ſee a poore man afflicted, and indeuour not too ſuccour him, but rather ſhrinke away from him. Alſo let vs marke that ſometimes the ſame is ſayde euen of things in the holy ſcripture by occaſion (whereby we may gather a good leſſon) which is ſayde here by Iob of his owne wife. He ſaith, ſhe was not able to abide his breath, though he prayed hir for the childrens ſake of hir owne wombe. Here hee ſheweth that children ought to bee an increaſement of the loue betweene man and wife. For when God bliſſeth a mariage with iſſue, it ought to increaſe their mutuall affection to liue in greater concorde. The verie Paynims knewe that well ynough. But it is ill perfourmed of thoſe that ought to ſee much cleerer. And what a cōdemnation ſhall it bee to the beleeuers, which boaſt themſelues to haue bin inſtructed in the woorde of God, if they knowe not that which nature ſheweth to the ſillie ignorant ſort that are as good as blinde? Then looke vpon the Painims, who haue acknowledged that children are as it were gages to confirme better the loue of man and wife, and to holde them in peace and vnitie. According herevnto Iob ſayth, that hee intreated his wife for the childrens ſake that he had begot of hir. But that moued not hir at al. Thē ſheweth he how it is a thing againſt nature, in which behalfe his wife had ſhewed hirſelfe to bee worſe than a wilde beaſt. So let vs marke that all ſuch as cannot follow that order, are heere rebuked by the way, as if the holye Ghoſt had pronounced their condemnation in expreſſe termes. Yet notwithſtanding we ſee many men that haue no diſcretion when God is ſo gracious too them as too giue them children. Looke vpon a maried man. True it is that the mariage is alreadie of it ſelfe, ſo holy a thing, that this onely ſaying ought to ſuffiſe when it is ſaide, that they ſhall bee two in one fleſh, and that a man ſhall make more account of the vnitie which hee ought to haue with his wife, than of the vnitie whiche hee hathe with his father and mother. But when as God yet for further confirmation of the ſayde grace, addeth increaſe of children in mariage: if men and women be ſo beaſtly, as not to be prouoked and led thereby, to loue one another the better: certainly their vnkindneſſe is tooto groſſe. Howbeit (as I haue ſayde alreadie) it is a thing that is euill practiſed among Chriſtians. Neuertheleſſe it behoueth vs too take profite of that ſaying, though it be not touched heere but by occaſion. To increaſe the euill, Iob ſayth that both his freends and alſo the men of his counſell, that is too ſay, thoſe with whome hee was woont to communicate all hys ſecretes turned themſelues againſt him, or elſe ſcorned him, ſo as they made none account of him: & that not only they which were in ſome credite and authoritie, but alſo euen the meanest ſort, and the verie raſcals deſpiſed him. In effect his meening is, that hee founde himſelfe deſtitute of all help, ſeeing that his friends had fayled him: and ſecōdly that he had bin a ſcorningſtocke, inſomuche as euen the baſeſt ſort in the world vouchſafed not to looke vpon him to take him as one of their retinew. It muſt needes bee ſayde that his affliction was great, ſeeing there was none that would acknowledge him to be as it were of the companie of men: but tooke him alreadie for more than an outcaſt. Lo in effect what Iob ment too ſay. But (as I [Page] haue touched alreadie) Gods wil in exerciſing him ſo, was too make him a myrrour vnto vs. Then if it happen that thoſe which are neereſt about vs become our deadly enimies and perſecute vs, let vs learne to flee vnto God, and to beare it paciently, ſeeing it happened ſo vntoo Iob before vs. And ſpecially (foraſmuch as the ſame perteyneth to all the members of his Church) let vs beare in minde this ſaying of our Lord Ieſus Chriſt: he that eateth bread at my table, hathe lyfted vp his heele agaynſt mee. This muſt needes be fulfilled in all the faithfull: and therfore 10 hath our Lord Ieſus ſhewed vs the way, to the intent wee ſhould not bee too loth too become comformable too his Image. VVe ſee then continually, that the faythfull ſhall bee betrayed and perſecuted by ſuch as they truſt moſt, and are priuieſt wyth them of their dooings. Verie well, that is a right hard cace, it cannot bee denyed, and when wee feele the miſcheefe, it is ynough too diſcourage vs. Howbeeit foraſmuch as our Lorde hath tolde vs that it muſt be ſo, & hath giuen vs record of it in his only ſonne: let vs paſſe the ſame way, and ſubmit our ſelues too the 20 ſame condition. Thus yee ſee againe what wee haue too marke in this text. And now let vs come too that which Iob addeth: Haue pitie vpon me, haue pitie vppon mee, O my freendes, for the hande of the Lorde hath touched mee alreadie. True it is that when wee ſee God puniſh men, we ought of dutie to glorifie him, ſaying: Lorde thou art rightuous. Howbeeit there is a ſpeciall conſideration in Iob, howe that his puniſhment was not for any faulte that hee had committed, but for ſome other ende. And againe, put the cace that he had bin chaſtized for his deſerts: yet notwithſtanding,30 when wee ſee a poore offender, whome God hath put to execution, we muſt bee touched in our ſelues and that for two cauſes. The one is that if euerie of vs looke into himſelfe, wee ſhall finde that God ought too puniſhe vs as roughly or roughlyer, if it pleaſed him too viſite vs according to our deſertes. Therefore whoſoeuer bethinks himſelfe well, ſhall finde himſelfe woorthie too bee puniſhed as greeuouſly as thoſe whom hee ſeeth ſore diſtreſſed: and therefore wee ought to looke vpon them with pitie and compaſsion, and ſo muſte oure vyces and 40 ſinnes cauſe vs too humble our ſelues. Beholde a poore wretch, I ſee that God perſecuteth him: it is a terrible thing. But what? There is good cauſe why God ſhoulde puniſh me in likewiſe. Then behoueth it mee too humble myſelfe and too behold myſelfe as in a glaſſe in the perſon of this man. That is one poynt. Againe, when we ſee a man ſcourged at Gods hande as ſore as may bee: let vs conſider not only that he was created after the image of God: but alſo that hee is our neighbour and in manner all one with vs. VVe bee all of one nature, all one fleſh, all 50 one mankinde, ſo as it may be ſayde that we bee iſſued all out of one ſelfe ſame ſpring. Sith it is ſo, ought wee not to haue conſideration one of another? I ſee moreouer a poore ſoule that is going too deſtruction: ought I not too pitie him and to helpe him if it lie in my power? And although I be not able: yet ought I to be ſorie for it. This (ſay I) are the two reaſons which ought too moue vs too pitie when wee ſee that God afflicteth ſuch as are woorthie of it. Then if wee bethinke our ſelues, ſurely either we muſt needes bee too hardharted and dulwitted, or elſe 60 we ſhall pitie them that are like our ſelues, as when wee conſider this, beholde a man that is formed after the Image of God, hee is of the ſelfe ſame nature that I am, and againe, beholde a ſoule that was purchaſed with the bloud of the ſonne of God: if the ſame periſh, ought not we to bee greeued? This is the cauſe why Iob ſayth now, Haue pitie vpon mee my freendes, bycauſe the bande of God hath ſmitten mee. For the better vnderſtanding heereof, we muſt take this grounde, That it is a dreadfull thing to fall intoo the handes of the liuing God. Therefore when we ſee God ſende any puniſhment, it behoueth vs to bee moued with feare, yea euen although he ſpare vs. I my ſelf am at reſt, and God maketh no countenance too touche me, but I ſee how he ſmiteth one, and puniſheth another: is not this a matter too bee aſtoniſhed at? Muſt we tarie till God fall vpon our heades with many blowes? That were ouer groſſe dealing. But when we ſee he is minded to teach vs at another mans coſt, it behoueth vs too haue an eye to the cauſe why hee puniſheth men ſo, according as Saint Paule telleth vs. Hee ſayth not, be afrayd, for the wrath of God ſhall come vppon you: but hee ſayeth my freendes, yee ſee howe God puniſheth the vnbeleeuers, while he ſpareth you. Yet muſt you vnderſtande that it is for your inſtruction when hee ſhe weth any token of hys wrath vpon men. Then let vs marke well this ſentence of the Apoſtle, that it is a dreadfull thing to fall into the handes of the liuing God: and therefore as oft as there is any puniſhment, let vs be moued at it. And thereby wee ſhall out of hand be taught to pitie ſuch as are in diſtreſſe, and too ſay, Alas this is a poore creature, if it were ſome mortall wight that afflicted him, a man might giue him ſome releefe. But God is agaynſt him: and ought not wee to be ſorie when wee ſee that? If any man alledge, were it not a reſiſting of God if wee ſhould be ſorie for thoſe that are puniſhed for their faults? were it not as much as too ſtriue againſt Gods iuſtice? No for we may well haue ſuch affections in vs, as to allow of Gods iuſtice, yeelding him prayſe and glorie for that which he doth: and yet neuertheleſſe bee ſorie for them that are puniſhed, bycauſe we our ſelues maye haue deſerued as muche or more, and ought too ſeeke the welfare of all men, ſpeecially of thoſe that are neereſt to vs, and where God hath put any bande betwixt them and vs, according as wee may allowe of ciuill iuſtice whiche is nothing elſe but as it were a little glaſſe of Gods iuſtice, and yet not ceaſſe too haue pitie vpon the offender. VVhen a tranſgreſſer is puniſhed, men will not ſay that hee hath wrong done vnto him, nor that there is any crueltie in the Iudge. But they will ſay, that ſuch as are ſet in place of iuſtice, diſcharge their duetie, and offer an acceptable ſacrifice vnto God when they put an offender to death. But yet in the meane while wee will not ceaſſe to pitie the poore creature that ſhall ſuffer for his euill doings. If we be not moued thereat, there is no manhood in vs. If we graunt this in worldly iuſtice, which is but as a little ſparke of Gods iuſtice: I pray you when wee come too the ſoueraine ſeate [of iuſtice] on high, ought wee not firſt too glorifie God for all that he doth, aſſuring our ſelues that hee is iuſt and vpright in all poynts and in all reſpects? And yet notwithſtanding (as I ſayd afore) the ſame ſhall not hinder vs too pitie ſuch as ſuffer puniſhment, too comfort them and too ſuccoure them, and when wee can do them no more good, to wiſh [Page] their ſaluation, praying God to make their corrections profitable in drawing them home to him, and not too ſuffer them to become hardharted, and to ſtriue againſt his hand. Behold (I ſay) wherevnto Iob groundeth him ſelf when he deſireth and beſeecheth his frinds to haue pitie vpon him. And he ſpeaketh purpoſely to thoſe that were next about him. For although God haue generally ſet an vnitie among all men, that is too ſay, although hee hath knitte them altogither (as I haue ſayde afore) & that they ought not to ſeparate them ſelues one from 10 another: yet notwithſtanding hee byndeth vs dubble when there is eyther kinred or any other aliance betwixt v [...], and we know that neighbours ought to be moued to yeeld a more priuate freendſhip one too another. For in that behalfe God hath (as ye would ſay) put vs vnder one yoke, as men might put beaſts: and the brute beaſts ought to teach vs what we haue to do. VVhen two Oxen are yoked togither, if any of them both bee ſtubborne, they trouble one another: and if they agree not too laboure willingly togither, and alſo too drinke togither and too 20 ſleepe togither, they muſt needes be as it were their own tormentors in that cace. Euen ſo is it with men. VVhen God matcheth them togither, after what manner ſoeuer it be, it is as if he woulde cupple them vnder one yoke to ayde and ſupport each other. Nowe if they be ſturdie and worſe than brute beaſts: what condemnation bring they vpon their owne head? So then let vs marke well, that after as God linketh vs togither, and giueth vs the meane to communicate togither, ſo doth he bind vs one to another. For a friend is more bound to his freend than to an 30 other man: and although it behoue oure charitie too bee generall, and vs too loue all thoſe whome God commendeth vnto vs, yea though they were our mortall enimies: yet ſhall the husband be more bounde to his wife, the father to his children, the children to their father, and the kinsfolke alſo one too another: and it behoueth vs too knowe generally all the degrees of frendſhip that God hath ſet in this world. Now Iob addeth VVhy doo you perſecute me as God doth? It ſhould ſeeme that this ſaying hath no great reaſon in it. For (as I haue touched alreadie) it is 40 ſayd, that the rightuous man ſhall waſh his handes in the bloud of the vngodly. Then ought we to bee glad when we ſee God puniſh the wicked: but Iob alledgeth heere, that men ought not too perſecute thoſe whome God afflicteth. This queſtion hath bin diſſolued already, when I ſayde that wee may well agree to Gods iuſtice, and yet notwithſtanding, not ceaſſe too pitie and comfort thoſe that ſuffer, if it lie in vs: at leaſtwiſe wee muſt haue the affection to wiſhe their ſaluation. Then were it a cruell matter if we ſhoulde perſecute men as well as God doth.50 And why? For when God puniſheth ſinners, (I meane not the rightuous ſort, ſuche as Iob was, but ſuch as haue liued amiſſe and led a wicked life:) it is not to the ende that we ſhould looke bigge vpon them, and vexe them more and more: but firſt that euerie of vs ſhould learne to condemne himſelfe in another mans perſon [and ſay] I ſee that this man is ſmitten with Gods roddes. And why? For his ſinnes. And is not God iudge of the whole world? Yes: then doth this matter concerne me alſo: for am I giltleſſe? Is there nothing in me that God may finde 60 fault with? Alas there is nothing but ſinfulneſſe in mee, yea and too groſſe ſinfulneſſe. Ye ſee then how mē ought to condemne themſelues in other folkes perſones as oft as wee ſee that God ſendeth puniſhmentes vpon them: and therewithall alſo God myndeth too inure vs to pitifulneſſe and compaſsion. If we follow this order, wee can not do amiſſe. But if wee fall too greeuing of thoſe that haue too much greefe alreadie, without hauing reſpect to our own faults: is it not a crueltie? we would vſurpe Gods office to be iudges, whereas we ought rather to bethinke vs howe it is ſayde, that all of vs muſt appeere before the iudgement ſeate of God. True it is (as I haue ſayde) that God ought of right too bee glorified in all the puniſhments that he ſendeth vpon men. But that is not as much to ſay, as bicauſe we know that God muſt be the iudge of all men, therefore each man ought not to condemne him ſelfe, and to holde himſelfe within the compaſſe of ſome humanitie. And thus ye ſee that Iob hath iuſt cauſe to reproue his frends for perſecuting him as God did. Then let vs marke wel, that if God vtter his vengeance vpō ſuch as haue offēded, his meening is not to arme vs with vnnaturalneſſe, & to ſet vs in a rage againſt the pore paciēts that are vtterly caſt downe: but rather he wold that we ſhould rue them. Againe Iob blameth the crueltie of his friends, ſaying that they cannot be ſatiſfied with his fleſh. VVherefore (ſayth hee) can ye not ſatisfie your ſelues with my fleſhe? It is certaine that the thing whiche hee taketh is a ſimilitude. For when we be (as ye would ſay) ſo fleſht vpon our neighbours: it is all one as if we would eate them aliue: And wee alſo do often vſe ſuche manner of ſpeeches in our common talke. So then like as a man taketh pleaſure at his repaſt in eating and drinking: ſo it ſeemeth that they which are cruell againſt their neighbours, could find in their harts too feede vpon them, and to eate them vp, or to ſwallow them quicke. Ye ſee then why Iob ſayth, VVhy do ye not ſatisfie your ſelues with my fleſh? For when wee ſee oure neighbours haue aduerſitie ynoughe and more than ynough, and yet are not ſatiſfied with it, but increaſe their miſeries further: it is to great a crueltie, it is all one as if we would eate them vp. Therefore this circumſtance is too bee noted well when Iob ſayth, that at leaſtwiſe his freendes ought to haue beene ſatisfied to ſee him ſo ouerthrowne. VVhat would ye more ſayth he? I am at the laſt caſt ſo as I can holde out no longer. If wee haue hated a man and wiſhed his harme, and ſought all meanes to bee reuenged of him, yet if hee happen to fall into extreme miſerie, beholde it is a naturall thing for our anger to bee appeaſed. Yet ſay I not that ſuch an affection ought to be counted a vertue. For although the heathen men were wicked, and thought it lawfull for them too reuenge: yet notwithſtanding they were of that mynde, that they would be appeaſed when they ſaw their enimies ſo ſore afflicted, as that they needed not to put too theyr hand. As how? Admit a man haue done ſome other man harme. VVel, he that is offended would reuenge himſelfe if it were poſsible. Nowe in the meane while God preuenteth him, and ſendeth ſome great miſfortune vppon the offender. The man that ere while was full of rancor and deſired nothing but to deſtroy him whome hee hated, will ſay, yea, and what ſhall I do more to him? Hee is ſo oppreſſed as it is pitie to ſee, hee hath ynough already. Thus then the fyre dooth naturally quenche of it ſelfe, if [Page] we ſee a man in aduerſitie, though wee were neuer ſo much moued againſt him before. This (as I ſaid) is no vertue, neither deſerueth it to be counted for Gods ſeruice, or for charitie. But yet for all that, if there were ſuch a naturall inclination euen among the Painims: what ſhal become of thoſe whiche now adayes are not ſatiſfied when they ſee their enimies perſecuted with extremitie: but are ſo vnſatiable as they could find in their harts euen to eate them vp? And if it be damnable when it is done to a mans enimies, ſo as he is not contented with the miſeries that 10 God ſendeth vpon them: what a thing were it to be done to a mans friend? Therefore let ſuch as are ſo cruell aſſure themſelues that they be not worthie to be counted in the number of men. Then whoſoeuer mindeth too diſcharge himſelfe of his duetie, muſte not onely appeaſe himſelf at the miſerie and affliction of his enimies: but he muſt alſo be moued to pitie: & in ſtead of ſeking reuenge, he muſt rather bee readie to ſuccour them as much as hee can. For no doubt but that when God ſendeth any aduerſitie to our enimies, and vntoo ſuch as haue offended 20 vs, his intent is too aſſuage the malice and rancour that is in vs, and to ſhift away the cauſe that made vs to bee ſo yll minded towardes oure neighbours. Nowe if God call vs too gentleneſſe, and wee go cleane from it: is it not a manifeſt fighting agaynſt him? Then let vs marke well, that if God ſcourge them that haue done vs anye wrong or iniurie, it is too aſſuage the bitterneſſe of oure ſtomackes: and if we haue beene angrie or diſpleaſed before, or if we haue coueted reuengement: God intendeth to meeken all thoſe lewde affections in vs, and to lead vs 30 to compaſsion and kindneſſe. Lo what we haue to marke in this ſtreyne. Nowe Iob addeth no newe complaints of his miſeries, ſaying that his bone cleaued too his skinne, and that hee was eſcaped with the skinne betwixt his teeth. This ſerueth to expreſſe the matter better which we come to touch: that is to witte, that his friends ought of right to haue bin ſatiſfied though they had beene verie beaſts and had ſought but to deuour him. And why? For (ſayth he) ye ſee in what ſtate I am. VVhat deſire ye more? Can a man wiſh any more miſerie in one perſon than God hath 40 ſent vpon me? Now when he ſayth that his skinne claue to his bones: it is as much as if hee had ſayde, that hee is vtterly withered away, that hee is become the right Image of a deade man, and that there is no more moyſture nor ſubſtance in him. And when hee ſayeth he is ſcaped with the skinne of his teeth: it is to do vs to vnderſtand, that there was no whole part in him, but his gummes, or that hys skinne was become lyke his gummes. For if a woorme do breede in a mans bodie, the skinne will bee no more drie: but it wil be like the skinne of his gummes,50 that is too ſay, when rottenneſſe hath gotten the vpper hande and all is woormeaten, a man ſhall ſee the fleſhe bloudie, and there will ooze out halfe bloud and half water, as out of a wound, like as we ſee howe a wound will reſemble the skinne of a mans gummes. Thus then Iob declareth that he was ſo diſfigured, as the phiſnomie of man coulde no more be diſcerned in him. Now ſeeing he was come to ſuch extremitie, had it not beene reaſon that his freends ſhould haue bin contented? Then are we warned here to looke better vpon our neighbours aduerſities 60 than we haue done, and when God ſendeth them any miſeries, to pray him too giue vs the grace to haue our eyes better open too conſider and marke them well, ſo as the ſame may moue vs to pitie: and euerie of vs do his indeuer to remedie it as much as they can, and finally to hope that when God hath ſo layde his hand vpon them, he wil ſhewe himſelfe mercifull towardes them. And forſomuch as Iobs friendes had accuſed him of blaſphemie agaynſt God, and of iuſtifying himſelfe withoute cauſe, and of blinding himſelfe in his owne vices for want of acknowledging them: he ſayth, O that my wordes were written, O that they were ingraued with a penne of yron, O that they were ingraued in lead or ſtone for euer, and for an endleſſe memoriall. In ſaying ſo, Iob declareth that he had not mainteyned his innocencie in vaine, neither feared to bee blamed for it before God, for he knewe hee had iuſt cauſe ſo to do. Thus ye ſee in effect whereat he ameth. Neuertheleſſe it is certaine that in reſpect of Iobs wordes, there was exceſſe and much bytalke. For hee kept not meaſure, and howe good and reaſonable ground ſoeuer hee had, and that his cace were allowable before God: yet did he miſconuey it (as I haue declared heeretofore) and many woordes eſcaped him that were blamewoorthie. VVhy then ſayth hee ſtill, that he woulde faine that hys wordes were written? Is it not ynough too bring double condemnation vpon his owne heade? Let vs marke that Iob hathe an eye too the principall poynt, and tyeth not himſelfe to euerie worde that he had vttered: but taketh his ſayings heere for the defence of his cace. Nowe that defence was iuſt. And although it were miſſehandled and often lept out of, nowe at one ſide and now at other: yet notwithſtanding hee ſtill mainteyned rightly that hee was not puniſhed for his ſinnes, nor was to bee counted the wickeddeſt man in the worlde, bycauſe God ſhewed himſelfe ſo rigorous too him. Iob then hath ſet downe this thing vpon good reaſon: but yet hath he done amiſſe in that hee acknowledged not his ſinnes in ſuche wiſe as hee might feele himſelfe alwayes faultie before God. Heereby wee bee warned to bee verie well aduiſed what wee ſay. It is ſayde in the Pſalme, I determined with my ſelfe to holde my peace, and too brydle my ſelfe ſo long as the wicked bare ſway and had their full ſcope: but in the ende I coulde not refrayne. Dauid knewe well, that when Gods children are tempted, by ſeeing themſelues oppreſſed with afflictions, while the wicked ſorte tryumph and haue winde and weather at will: it is ſo ſore a cace, as we can very hardly refraine our ſelues from murmuring agaynſt God. For this cauſe it is ſayde, I determined too brydle my ſelfe, I did put on a ſnaffle, and I coped vp my lippes, too the intent I might not ſpeake a worde. But in the end all theſe lets were broken, and all the determination that I purpoſed vpon, could not holde mee from vttering the deſire that I had conceyued wythin, but that finally the fyre kindled and brake out. Hereby Dauid ſheweth that it is a verie great and rare vertue to bee pacient with ſilence, and to holde our tongue when miſeries oppreſſe vs, and ſpecially when wee ſee the wicked mens mouthes open to boaſt themſelues and too ſcoffe at vs. So then, by ioyning this ſaying of Dauids with the example of Iob, wee muſt learne too keepe our mouth ſhut when God afflicteth vs. And why? For our affections are ſo headie, that although we haue learned to [Page] ſpeake ſimply, and to prayſe and bliſſe God as wee ought to do: yet can we not be ſo well aduiſed, nor ſo well ſtayed, but ſomething will eſcape vs, and ſome bubbles will burſt out, ſo as wee ſhall alwayes bee faultie in our talke. Then although wee haue no intent too blaſpheme God, or too ſpeake any thing that may not bee to his honour: yet can it not be auoyded but wee ſhall bee ouerhardie in our talke, like as when Iob deſyred too haue all his ſayings regiſtred and ingraued for an euerlaſting rememberance, and printed in ſtone or leade, too the intent it 10 might neuer be blotted out. But let vs rather aduiſe our ſelues too pray God too forgiue vs the faultes [that wee make] euen in thoſe wordes which we thinke to bee pureſt. For (as ſayth Sant Iames) he that can refraine his tongue hath a ſingular vertue. And why? For we be as ſwift to ſpeake euill as can be: and when wee thinke wee haue ſpoken verie ſoundly, God can ſtill find ſomewhat amiſſe in it. Thus ye ſee what wee haue to marke in this ſtreyne. Now in the ende Iob addeth, that he knoweth that his redeemer liueth. Verely this cannot be wholly expounded 20 as nowe: but yet muſt I touch the intent for whiche Iob ſayd ſo. His meening is that he delt not after the maner of hypocrites in ſmoothing his cace before men too iuſtifie himſelfe, but knewe that hee had too doo with God. This is a thing that wee ought to knowe. For if theſe ſentences heere ſhoulde bee taken as broken of [from the matter:] they woulde haue no great edifying, neyther ſhoulde wee knowe what Iob ment. VVherefore let vs remember what I haue touched afore. VVhat is it that Iob pretendeth? VVee knowe that men will 30 labour all that they can too excuſe themſelues, and that is, bycauſe they thinke not vppon God, it is ynoughe for them that the worlde lykes well of them, and that they bee taken for honeſt men. Thus then dooth hypocriſie ingender an vnſhamefaſtneſſe. For if I knowe not God too bee my Iudge, it will ſuffice mee that menne clappe their handes at mee, and haue mee in good reputation. And what gayne I by that? Nothing at all. Is it not an exceeding great ſhameleſneſſe, when although mine owne conſcience accuſe mee, and I bee conuicted 40 too haue done amiſſe, yet for all that I will perke vp with my nebbe, and and ſay, whereof can any man accuſe me? VVhat haue I done? Haue I not a good cace? I will take fayre colours too couer my skinne, and if I can bleare mens eyes, tuſhe, my cace ſhall then ſpeede well ynough. And this is it that I ſpake of: namely that hipocriſie ingendreth ſhameleſneſſe, ſo as men become bolde to mainteyne their cace for good, bycauſe they haue no regard of God. But Iob contrariwiſe ſaith, I know that my God is aliue, and that in the ende [...]ee will riſe vp vpon the dust. As if hee ſhoulde ſay, I am taken for a wicked man and deſperate perſone as though I had blaſphemed God in labouring to iuſtifie my ſelfe agaynſt him. No no, I deſire nothing but to humble my ſelfe vnto him, and too repoſe my ſelfe wholly in his grace: but yet for all that I muſt be faine to mainteyne mine vprightneſſe agaynſt you. For I ſee you go to woorke with nothing but ſlaunders. My defence then is after ſuche a ſort, as in the meane while I looke vntoo God and haue mine eyes faſtned vppon him. Heereof wee both may and ought too gather a good leſſon: which is, that we muſt not bee ſo popeholie as to couer our faultes afore men, and too make countenance of mainteyning a good cace, and to beare a face of honeſt men: and yet all the while to bee reproued of our owne conſcience. Rather let vs learne too enter into our ſelues, to examine our owne ſinnes, and too cite our ſelues before God: let vs (I ſay) beginne at this poynt to ſay, howe now? what intend I? True it is that I may well excuſe my ſelfe afore men: but in the meane time what ſhall that boote me before God? VVill he accept it? No. Therefore according too this, let vs all come before the heauenly Iudge both great and ſmall, and let euerie one of vs preſent himſelfe there too craue pardon of his offences, and let vs not doubt but that if we come vnfeynedly, he will acquit vs, not for any worthineſſe of our owne, but of his owne grace and mercie.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, as being right caſt downe as we ought to bee, we may repayre to the ſoueraine refuge of his infinite goodneſſe whiche hee hath promiſed vs in our Lorde Ieſus Chriſt, and there take ſo ſure foundation, as we may not doubt of his fauour towardes vs: yea and that although wee doo not alwayes feele the ſame after that ſort in this worlde by the outwarde woorking, but rather that hee ſheweth vs ſome tokens of rigoure: yet we may not ceaſſe too call vpon him in all our aduerſities, not doubting but that in the ende he will ſhewe him ſelfe a louing and mercifull father towardes vs, and make vs feele it by proofe alſo in tyme conuenient. That it may pleaſe him too graunt this grace not onely to vs, but alſo to al people, &c.

The .lxxij. Sermon, which is the fourth vpon the .xix. Chapter.

This Sermon conteyneth ſtill the expoſition of the fiue and twentith verſe, and then the text following.

26 Although after my skinne, the [vvoormes] deſtroy this [bodie: yet] I ſhall ſee God in my fleſh.

27 I ſhall beholde him in me, mine eyes ſhall ſee him, and none other: my kidneyes are vvaſted in my boſome.

28 And you haue ſayde, vvherein is he perſecuted? and the roote of the matter is found in me.

29 Be ye afrayde of the preſence of the ſvvorde: for the vvrath of affliction is vvith the ſvvorde, to the intent ye ſhould knovv that there is a iudgement.

[Page] YEſterday we ſaw what proteſtation Iob made: which was, that hee had his eye vpon God, and was not tyed too men, bycauſe that they whiche reſt themſelues here by low, are not willing to enter into their owne conſciences, too condemne themſelues as they ought to do, and to feele their owne ſinnes, that they might confeſſe themſelues to haue done amiſſe, and craue forgiueneſſe at Gods hand. For we ſee that aſſoone as we bee fleſht among men, we deſire 10 no more but to ouercome them bee it by truth or by vntruth. Lo heere the cauſe why we thinke not rightly vpon God, and conſequently indeuer not to mend our miſdoings as we ought to do, and to be ſhort there is nothing but hypocriſie. And therefore Iob ſayeth, that hee knoweth that his redeemer is aliue: as if he ſhoulde ſay that his pleading hitherto had not bin to iuſtifie himſelfe in ſuch wiſe afore men, as though that were the marke he ſhot at: for he knewe he ſhoulde bee faine to come before God and there to be iudged, and too render an account of all hys 20 life. And afterwarde he addeth, that God ſhall ſtande vp fast vpon the dust: as if he had ſayde, VVhen men faile (as the worlde muſt needes periſh) yet doth God continue for euer: and therefore it were a great follie in mee to deſire to excuſe my ſelfe afore men, when in the meane while God ſhoulde condemne me. For they that are my iudges as nowe, whether they be willing to bee ſo, or whether I caſt that honour vpon them, muſt periſh with mee, but God muſt continue for euer. So then it ſuffizeth mee to yeeld my ſelfe vntoo him, and too heare what it ſhall 30 pleaſe him to determine. Now whereas he ſayth that God ſhall ſtande vp vpon the duſt: he meeneth that he is not like men. For ſeeing we muſt all of vs fade away euen till wee come to nothing, and wee knowe wee muſt returne from whence we came, euen intoo corruption and rottenneſſe. But God (ſayth hee) can neuer decay as men do: hee will continue in his ſtate euerlaſtingly. Againe let vs marke, that Iob meant to doo vs to vnderſtande, that God wyll ſpred out the ſame power that is in him, vppon the duſt, that is too ſay vpon men who are nothing, ne haue any 40 power or ſtrength at all in them. But this title which hee yeeldeth vnto God, importeth yet more: namely that he is his maker, and the partie by whom he is mainteyned. If God liſted, he coulde continue in his full ſtate, and in the meane while we ſhould periſh: but he intendeth to make vs partakers of his ſtrength, and to cauſe vs to feele it. And ſo hee ſtandeth vp after ſuch a ſort vpon the duſt, as hee maketh the duſt to awake out of hand, and ſetteth it vp againe. For were it not ſo: in vaine were he named the redeemer and maker. Therefore let vs marke well that Iob 50 intended too declare that God holdeth not the ſayde power incloſed onely in his owne Beeing, but alſo ſpreadeth it out vpon men. Here is a good leſſon for vs. For firſt of all we be warned what a fondneſſe it is to be deſirous to pleaſe men only, and to be allowed of men. VVhat gain we by it? For euery whit of it muſt fall to the ground. Therefore let vs learne too haue our eyes faſtened vpon God, that he may like of vs, and allow of vs. Marke whervnto we muſt applie all our indeuer. And heerewithall, to the intent we be not hilde backe by this world, nor wrapped 60 in hypocriſie which is ouer ſurely rooted in vs by nature: lette vs aſſure our ſelues that God is our warrant: that it belongeth to him only to mainteyne mens ſoundneſſe, when they ſhal haue walked with a pure conſcience before him: that he ſhall one day be their iudge, and ſtand vp vpon the duſt: and that albeeit that all things whiche wee ſee aboute vs bee frayle and tranſitorie: yet is not God like them but hath a higher ſtate, not onely for himſelfe, but alſo too ſet all creatures in their ſtate when they bee diſordered. And it is an ineſtimable comforte for the godly, that when they ſee themſelues borne downe with ſlaunders in the worlde, and although they haue indeuered to walke aright, yet men ceaſſe not too heaue at them, and to backebite them falſely: they can ſtill referre themſelues to God, and call him to be their witneſſe and reſt vpon this aſſurance, that he will ſtande out when men ſhall be brought [...]o nothing. VVell then, They that preſume as now to condemne vs, and to rayle vpon vs, muſt tumble downe, and their chaunce muſt bee quite turned. For God will at length bee oure redeemer. As nowe through raſhneſſe men vſurpe Gods power, and vndertake that which is not lawfull: but in the ende God muſt ſhewe himſelfe as he is, and hee muſt bee exalted, that we may knowe howe it belongeth to him too mainteyne vs. Beholde what wee ought to call too minde as oft as men doo falſely miſrepor [...] vs, and wee haue good recorde before God: namely, that it is ynough for vs to be vphilde by him, and that he alloweth of vs, though all the worlde beſide do reiect vs. But nowe let vs come too that which Iob ſayeth. Hee ſayeth that the VVoormes (for although the woorde woormes bee not ſet downe in the Hebrewe text, yet it is well ſeene that hee meeneth all vermine and corruption) hauing eaten his skinne, will alſo gnawe and fret away the reſt of him, and yet for all that he ſayeth that hee truſteth too ſee God, yea and too ſee him in his fleſhe, that is to ſay, by beeing reſtored againe. Yea (ſayth he) I ſhall ſee him, and none other, notwithſtanding that my kidneyes bee conſumed in me, that is to ſay, that all my ſtrength bee weakened and taken away. It is a proteſtation woorthie to bee noted, when Iob ſayeth that hee will haue his looke faſtened vpon God and none other, yea euen though he be vtterly conſumed▪ As if he ſhoulde ſay, he would not meaſure the hope that he had in God, by that which he might ſee: but euen when nothing appeereth, yet will he not therefore ceaſſe too looke vntoo God. As howe? If a man finde himſelfe forſaken of God, ſo as he perceyue nothing but matter of deſpayre, and death manace him on all ſydes, yea and is readie to ſwallow him vp, and yet neuertheleſſe he holdes his own ſtill, and is ſtedfaſt in fayth to ſay, yet will I call vpon my God, and I ſhall yet feele his helpe, his mightineſſe is ynough of it ſelfe too giue vs courage, yea and that ſhall bee euen when I ſhall ſeeme to bee forlorne: That is the man that ouerpaſſeth all worldly things. The ſhewing of his fayth and hope whiche hee hath in God, is not in the things that may bee ſeene and comprehended by naturall reaſon: but it paſſeth out of the worlde, according as it is ſayde that wee muſt hope beyonde hope, and that hope is of things that are hidden. Nowe wee ſee Iobs meening. True it is that hee ſpeaketh not here expreſſely of the Reſurrection. But yet theſe woordes cannot bee expounded, but it muſt bee peceyued that Iob ment [Page] to attribute ſuch a power vnto God, as is not to be ſeene as now in the common order of nature. Therefore it is all one as if he had ſayd, that God wil haue vs to know him, not onely while he doth vs good, and while he preſerueth and nurriſheth vs: but alſo although he faile vs to our ſeeming, and we ſee nothing but death before vs: yet muſte we be fully reſolued, that our Lorde will not leaue to bee our keeper, and that if we be his, we ſhall bee maynteyned by his protection. Howbeit the better to profite ourſelues by this ſentence, lette vs wey throughly what Iob ſayeth.10 Although that the remnant of me (ſayeth he) bee eaten away vnder my skin: yet ſhall I ſee my God. This is more than to beleeue in God bycauſe he maketh the earth too bring foorth corne and wine: as we ſee a number of brutiſh folke which haue none other taſt or feeling that there is a God in heauen, but for that hee feedeth them and filleth their bellies, and if a man aske them whiche is that God: they anſwere, it is he that nurriſheth vs. True it is that we ought to conceyue the goodneſſe and power of our God in all the benefites that hee beſtoweth vpon vs:20 but yet muſt we not ſtay there: for (as I ſayde) wee muſte mount by fayth aboue all things that can bee ſeene in the world. And therfore lette vs not ſay, I beleeue in God bycauſe he maynteyneth me, bicauſe he gyueth me health, and bicauſe he nurriſheth me: but I beleue in God bicauſe he hath giuen me heeretofore ſome taſt of his goodneſſe and power in hauing a care of this body, whiche is but rottenneſſe, ſo as I ſee hee ſheweth himſelfe a father in that I haue a being through the power of his ſpirite: I beleeue in him alone, bicauſe he calleth me to heauen, and 30 hath not created me as an Oxe or an Aſſe to liue heere a little whyle, but hath formed me after his owne image, to the intent I ſhoulde hope for the inheritance of his kingdome and bee parttaker of the glory of his Sonne. I beleeue that hee allureth me dayly thither, to the intente I ſhould not doubt but that when my body is layde in the graue, and there conſumed as it were to nothing: yet notwithſtanding it ſhal be reſtored agayne at the laſtday, and in the meane while my ſoule ſhall be in ſafe and ſure keeping, bycauſe that when I am dead God will haue it in his 40 protection, and then ſhall I behold much better than I do now, the life that our Lorde Ieſus Chriſte▪ hath purchaced for vs by his bloud. Thus ye ſee what our beleefe muſt be if it be well ruled. And if we be once ſo well diſpoſed: wee may ſay with Iob, well, verely I ſee my body muſt go too decay: looke what freſhneſſe ſoeuer was in it, it diminiſheth day by day, and I neede not too go farre too ſeeke death. For I ſee not ſo ſmall an infirmitie in my fleſhe, but the ſame is to me a meſſenger of death: but yet for al that, I ſhall ſee my God. If wee could ſpeake ſo when wee ſee 50 that our ſtrength droupeth and vaniſheth away by little and little: that although it pleaſed God to ſmite vs in ſuch wiſe as wee ſhould in maner rotte aboue the grounde, as Iob did, (for he ſayeth that his skinne was wormeaten & conſumed, and he was as good as dead, and yet he proteſteth that hee wyll not ceaſſe looking vntoo his God) yet ſhould wee not ceaſſe too truſt in God ſtill after the example of Iob. Thus ye ſee that the greatneſſe of the afflictions that God ſendeth vs ſhall not aſtoniſh vs, ſo wee haue learned to know him to bee ſuch a one towardes vs 60 as he is indeede▪ that is too ſay, if we conſider well to what end hee hathe created vs, and ſtill maynteyneth vs in the world. Furthermore when Iob ſayeth, that hee ſhall ſee his redeemer in his fleſh? his meening is (as I ſayd afore) that hee ſhall be reſtored to a new ſtate, though his skinne were ſo eaten as it was. For he ſayeth expreſly that his bones ſhall bee conſumed, and nothing of him ſhall remayne whole: and afterwarde hee addeth, I ſhall ſet God in my fleſh. And how ſhall he ſee him in his fleſh▪ That is to ſay, I ſhall bee ſet in my former ſtate, and ſee my God yet agayne. And ſo he confeſſeth that God is able ynough too ſet him vp agayne, although hee were vtterly conſumed, and plunged into a bottomleſſe pit. Thus yee ſee that the condicion wherevpon wee muſt truſt in God, is that when hee ſhall haue layde vs in our graues, wee ſhould aſſure our ſelues, that he will reach vs his hand to lift vs out agayne. Therfore let vs ſay, I truſt in God bycauſe I ſee he aſsiſteth me and fayleth me not in any thing. But when God fayleth vs, and is as it were eſtraunged from vs, let vs euen then ſay with Iob, I ſhall ſee him in my fleſhe, as now I am nothing, I ſeeme to bee but a ſhadowe, and my life vaniſheth away out of hand: but yet for all that, my God will ſhewe himſelfe mightie in my behalfe, ſo as I ſhall ſee him. If Iob ſpake thus in the time when there was not yet any greate learning, nor perchaunce the Law was yet written: (but admit it were) nother were there yet any Prophetes, (at leaſtwiſe not any mo than Moyſes, for the Prophets make mention of Iob as of a man of old time:) I ſay if Iob hauing but only a little ſparke of light, was ſo ſtrengthened in his afflictions: and that not only when he ſaw ſome one kind of death, but alſo when God ſeemed to haue ſet hym as a ſpectacle among men, (a dreadfull and terrible thing) he was able to ſay, yet ſhall I ſee my God: what excuſe is there for vs in theſe dayes when God ſheweth vs the reſurrection ſo neerely and expreſly, and giueth vs ſo many goodly promiſes of it? And ſpecially conſidering how we ſee the mirrour and ſubſtance thereof in our Lorde Ieſus Chriſt, whome he hath rayzed againe to the intent to put vs out of doubt that we ſhall one day be parttakers of the ſame immortall glorie. Then if after ſo muche aſſurance, we cannot be brought to be of the ſame beliefe that Iob was of: muſt we not needes be charged with vnthankfulneſſe? For if we could imbrace Gods promiſes with true fayth, would they not be of ſufficient power to make vs to mount ouer all the temptations that do ſo reigne ouer vs? So then let vs marke well this text, that wee may ſay with S. Paule, That if this cotage of our body were gone (for he termeth it a cotage as a thing made of leaues, or as a ſhed that is nothing woorth) wee haue a much better and excellenter buylding prepared for vs in heauen. If this outward man, that is to ſay, if all that pertayneth too this preſent life and all that is ſeene, were done away: yet would God renew vs againe, yea and he maketh vs alreadie to beholde our reſurrection after a ſort, in that we ſee our bodies waſte away after that manner: according alſo as in another texte the ſame S. Paule ſendeth vs too the ſeede that is caſt into the earth, ſaying that the ſame cannot grow to haue a liuely roote, and to yeeld good fruite, except it firſt rotte. Do wee then ſee that death hath dominion ouer vs? Lette vs marke that God is minded to giue vs a true life, that is to ſay the heauenly life which is purchaced for vs by the precious bloud of his Sonne. If [Page] that were not, the leaſt temptation in the worlde woulde ouercome vs. For (as I haue ſayd already) all the miſeries that we haue too ſuffer, are as many meſſages of death. Now if wee ſawe death and thought it ſhuld make cleane riddance of vs muſt we not needes vtterly quayle? Then is there none other meane to comfort vs in oure afflictions, but onely this doctrine, that when all that euer is in vs, in conſumed, yet ſhall wee not ceaſſe to ſee our God, yea and to ſee him in our fleſh. Afterward it is ſayd, Mine eyes ſhall beholde him, and none other. Iob addeth this as continuing 10 the matter that he maynteyned: that is to wit, Seing that my God hath aſſured me that he will make mee ſtrong agayne: I will hold me wholly vnto him▪ I neede not to ſtray any further, nor too bee haled one way or other: for it behoueth me to holde my ſelfe to him alone. Myne eyes then ſhall behold him and none other. Behold heere one goodly leſſon more. That which hee ſpake erewhyle, (that is to wit, that hee ſhoulde ſee God in his fleſh,) hath a relation to experience, that God ſhould ſet him vp agayne vpon his feete. But that which he ſpeaketh nowe,20 is ſpoken in another reſpect, that is to witte, in reſpect of hope. For God is ſeene of vs in two maners. VVe ſee hym when he ſheweth himſelfe a father and Sauiour in effect, by giuing vs open proofe and experience of it. Behold, my God hath delyuered me from ſuch a ſickneſſe, which was as it were a rayſing from death: the ſame is a recorde that he hath layde his hand vpon me to ſuccoure me: thus do I ſee him, yea and I ſee him effectually. Howbeit euē while I am ſicke and when there is no more likelyhood of recouerie, I ceaſſe not to ſee God ſtill. For I put my truſt in 30 him▪ Agayne, I wayte paciently for the ende that hee ſhall giue me, and I doubt not but I am his ſtill althoughe hee take me out of the world. Thus ye ſee yet another maner of beholding God Iob then meeneth that he ſhal ſee God in effect by being ſet againe in his former ſtate. And ſecondly he addeth, that hee will not ceaſſe to beholde hym although he be ouerwhelmed with miſeries, that hee can no more. Mine eyes (ſayeth he) ſhall be faſtned vpon him, and I will not looke aſide from him. Heere we ſee what is the nature of fayth: namely to gather it ſelfe in ſuch wyſe 40 vnto God, as it wander not abrode, nor bee drawne away as wee commonly bee. I pray you what is the cauſe that wee cannot repoſe our ſelues vpon God as it were meete wee ſhould? It is bycauſe wee parte Gods office, and all his power intoo ſo many peeces and gobbettes, as wee leaue him little or nothing. VVee can well ynough ſay, it is God to whome it belongeth too mainteyne vs: but yet for all that, wee ceaſſe not to trudge vp and downe, and forewarde and backwarde too ſeeke meanes to lyue by: not as gyuen of God and proceeding from hym: but 50 wee attribute the very power of God too the meanes themſelues, whereby we make them as idolles. Thus ye ſee how we cannot looke vpon God with a pure eye, nor ſettle our truſt and contentation in him. Therefore let vs marke well the woordes that Iob vſeth heere: which are, that his eyes ſhall behold God and none other: as if hee had ſayde, I will holde me there, I will not be fleeting as men are, but I will put my ſelfe wholly to my God, and ſay, It is thou Lord, yea it is thou only of whome I holde my lyfe, and when I am gone hence, thou ſhalte reſtore 60 mee agayne as thou haſte promiſed. And lette vs make this compariſon betweene Iob and our ſelues, that if Iob hauing not had ſuch aſſurance of Gods goodneſſe, nor ſo familiar teaching by the hundreth parte as wee haue, doo notwithſtanding ſay, that hee ſhall and will beholde God: are wee to bee excuſed when wee fleete too and fro, ſpecially ſeeing that our Lorde Ieſus Chriſte offereth himſelfe vnto vs, in whome dwelleth the whole fulneſſe of the glorie of the Godhead, and in whom the ful power of the holy Ghoſte was ſhewed at ſuche time as hee was rayzed from the dead? And ſurely wee neede not too ſtreyne our eyeſight too looke farre for him: for the Goſpell is the cleere looking glaſſe wherein we ſee hym face to face. Sith it is ſo (as I haue touched) let vs beware wee be not guiltie of ſuche vnthankfulneſſe, as too diſdeyne to looke vnto hym, that offereth hymſelfe ſo familiarly vnto vs. This is it in effect whiche wee haue too marke in this ſtreyne. Iob addeth further, Although my kidneyes bee waſted in my boſome: that is too ſay, although there be no more ſtrength nor courage in me. To bee ſhort (following the matter that hee had entred intoo alreadye) he ſheweth that hys looking vnto God is not bycauſe he had liued at hys eaſe, bycauſe God had ſente him all hys hartes deſire, or bycauſe he had bene preſerued in his afflictions: but cleane contrariwiſe. Although I be in ſuch diſtreſſe (ſayeth he) as God ſeemeth to thunder vpon me, and there is no more ſtrength and courage in me: yet will I looke vnto my God with mine eyes, and holde mee wholly vnto hym, and I knowe I ſhall ſee him agayne as my redeemer and keeper, euen after he ſhall haue ſo conſumed me. And for a concluſion he ſayeth to his frendes: You haue ſayd, wherefore is he perſecuted, or wherefore do we perſecute hym? for the roote of the cace [or matter] is founde in me. This ſentēce is ſomewhat darke, bycauſe the words may be taken two wayes. VVherefore is hee perſecuted? or wherefore do we perſecute him? If we take wherefore is he perſecuted, the meening is that Iobs freendes marueled why God had handled him ſo roughly: and therefore they cō cluded that it was to bee ſayd that hee was a man vtterly forſaken of God. But if ye tranſlate it, How do we perſecute him? the meening will be that they are come of prepenſed malice to take him in a trip, and to byte at him. Although there be diuerſitie as touching the wordes: yet dothe the meening come all to one end. Lette vs conſider the doctrine that we haue to gather of it: for that is the principall yea and the whole matter. Iob then chargeth hys friends that they had iudged amiſſe of his afflictions. And why? For euen at the firſt daſhe they fell to ſaying, ô, needes muſt this man be ſayd to be a wicked doer, for had he walked with a good conſcience, hee ſhould not bee ſo puniſhed as he is. But cōtrariwiſe Iob ſayeth, that the roote of the matter is found in him. True it is that the Hebrewe word ſignifieth ſometime a Thing, or matter, and ſomtime a word, ſpeach, or ſaying. But heere Iob meeneth that he had a good and ſure foundation, and that when men haue wel ſifted him, they ſhall find that his cace is not ſuch as other men haue falſely ſurmiſed. Now lette vs ſee to what purpoſe this geere tendeth, and what profite wee may reape by it. VVhen Iob telleth his friendes that they had ſayde, wherefore is he perſecuted? He ſheweth that it is a great crueltie for men to ſeeke out other mens ſinnes when they ſee one beaten with Gods roddes: and to ſay needes muſt [Page] this be a wicked man, therefore let vs ſift his life, for that is the point which we muſt begin at. True it is (as hathe bin ſayde more at large heeretofore) that in all the corrections and chaſtizements which God ſendeth, wee muſte alwayes behold his Iuſtice vppon mens ſinnes: but that muſt be to condemne our ſelues. VVee muſt not iudge other men, and let our ſelues ſlip. Let vs begin, I ſay lette vs begin at our ſelues. Thus wee ſee that the vſe of this doctrine is, that when any man is preſſed with aduerſitie, we muſt not be haſtie too condemne him, and ſpecially wee 10 muſt not wrinch aſide to ſpie out faultes in him: but rather we muſt looke vnto God, who ſheweth himſelfe to bee the iudge both of vs and of him, & cōpelleth vs to knowe that it behoueth vs to haue pitie and compaſsion vppon him that ſuffereth, and that we muſt not go to it at aduenture, although we know him to be faultie, but rather aduiſe ourſelues to bring him ſome medicine to heale him. Let vs beware we ſet not the cart before the horſes, that is to ſay, that wee iudge not before we know the cace, as we are commonly wont to do. It hath bin already oftentimes 20 ſayd, that Gods afflicting of men is not alwayes for one ſelf ſame end. For ſometimes he puniſheth them for their ſinnes, and ſometimes for the triall of their paciēce, or elſe for ſome other reſpect. Therefore let vs not be ouerhaſtie nor raſhe to iudge before wee knowe the cace throughly: for wee ſee what is happened to Iobs friends. Bicauſe they ſee him afflicted, therefore at the firſt daſh he muſt needes be a wicked man ſay they. But happie is the mā that iudgeth diſcretely of the afflicted, as it is ſayd in the Pſalme. VVas not Dauid pinched as ſmartly by gods 30 hand as euer any man was? And yet notwithſtanding God ſayeth, I haue found Dauid my ſeruant after mine owne hart, and I haue anoynted him with the oyle of gladneſſe. Thus doth God holde Dauid as it were in his lappe, and yet we ſee how he was handled. If we bee raſh in iudging, we ſhall condemne both Dauid and Abraham, and all the holy Patriarkes. And doth not ſuch maner of iudging redounde to the diſhonoring of God? Yes ſurely. So then let vs be ſober and modeſt when we ſee our neighbours afflicted, and let vs acknowledge the hand of God, leaſt it 40 happen vnto vs as it did vnto Iobs friends. But he ſayeth preciſely, that the roote of the cace (or the roote of the matte [...], or the effect and ſubſtance of it) is in him. Heereby hee meeneth, that men muſt trie before they iudge. And in good ſoothe, euery man will graunt that if we ſhould ſtep to it at all aduenture, it were a fooliſhe preſumption and ouerweening in vs, and it is a very common Prouerbe among vs to ſay, A fooles bolte is ſoone ſhot. But yet for all this, we ceaſſe not to hazard our ſelues ſtill, without any ſearching or examining how the cace ſtandeth. VVherfore 50 let vs marke well, that we muſt firſt go to the roote, before we ſitte downe to giue iudgement. And let vs not iudge ſwiftly for feare leaſt we might ſeeme ignorant. For certeſſe the thing that inforceth men to be to ſwift, is for that they be aſhamed leaſt they ſhould not ſeeme ſharpwitted ynough too iudge at the firſt ſight: for if I blab not out my prittleprattle, men wil make none account of me. But God laugheth at ſuch vayne gloriouſneſſe. Therfore let vs keepe our ſelues in ſoberneſſe and modeſtie, vntill God haue ſhewed vs wherefore hee puniſheth one man 60 more than another: let vs not runne before that. True it is that when we ſhall haue ſearched the matter throughly, and when we ſhall haue come to the roote of it: then wee may iudge freely. For the iudgement ſhal not come of our ſelues, but it ſhal be fetched from God, bycauſe it is groū ded vpon his word and gouerned by his holy ſpirit. Howbeit before all things, it behoueth vs too go to the roote whereof mention is made heere. Afterward Iob ſayeth, Be ye afrayd of the preſence of the ſword: for the wrath of iniquitie or of the affliction of the ſword is at hande, to the ende yee ſhould know that there is a iudgement. This preſent ſaying is ſomwhat darke ynough, bicauſe the words are cut off: but the effect of Iobs intent in ſaying, Be yee afrayde before the ſword, is all one as if he had ſayd, ye ſpeake heere as in the ſhadowe, yee diſcourſe at your pleaſure as they that haue nothing to do and are at their owne leyſure. Such folkes may diſpute at will: like as there be none that make better battelles than they that are furtheſt off from blowes. For they giue the onſet, they beſiege townes, they flea, they forray, and they ſacke Cities, ſo as it is a woonder too ſee them. But when they haue well diſcourſed, and come too marching forewarde indeede: they doo no ſooner heare the ſounde of the drum, but their courage is quite quayled. Iob therefore blameth his friends for reaſoning ſo of his cace at leyſure, & telleth thē that they muſt take holde of Gods iuſtice and bee afrayde of the ſwoorde, as if hee ſhewed it thē already. And agayne he ſayeth, the wrath of iniquitie. This ſaying poynteth at the crueltie whiche hee had vpbrayded them with before. The wrath then is as muche too ſay, as you chaſe agaynſt mee, and that is too greeue me. For the Hebrew worde may ſignifie both Iniquitie and Affliction. But here Iob declareth that his friēds are not come vnto him for any compaſsion of his miſerie, but rather to chafe, yea and to grieue him and vexe him the more. And what is imported in that? The ſwoorde (ſayeth he.) That is to ſay, God will not ſuffer ſuch outrage vnpuniſhed. For although I had offended you, yet ought you to be more curteous towards me. But nowe in condemning me without cauſe, ye ſhewe nothing but rigorouſneſſe againſt me. Therefore muſt Gods ſworde bee drawen out againſt you, verely to the end ye may knowe that there is a iudgement. Behold a notable and very profitable ſentence. For in rebuking his friendes after that ſorte, Iob is as a Prophet of God, that ſpeaketh generally to all men in common. The thing then that he telleth vs, is that if we be malicious to iudge euill of the thing that is good, and churliſh in tormenting and vexing them that are miſerable ynough already: we haue the ſword of God to be afrayd of. It is ſayd, Curſed are you that call good euil, and euill good: and yet notwithſtanding wee ſee that this vice hath reigned at all times, and reygneth ſtil at this day. As for them that are caried by their affections, what conſcience make they too ſpite God openly? They haue skill ynough too ſay, I ſee the cace is good ynough of it ſelfe: and yet notwithſtanding they go quite and cleane againſt it. Suche a man is deſirous to ſerue God: but I will ſtop him. Such a thing myght bee too the buylding vp of the Churche, and ſerue to the maynteyning of felowſhip among men, and to the furtherance of the common weale: but I will ouerthrow it euery whit. For yee ſhall ſee ſome euen of thoſe that ſitte in the ſeate of Iuſtice, who are as good as Diuels incarnate in ſpiting of [Page] God, & in ouerthrowing of al equitie & right, and are ful of corruption and outrage. Now ſith wee ſee this, what is to be ſayd, but that we be come to the top of all wickedneſſe? As much is to be ſayd of other men. For it is to bee ſeene, that ther are nother great nor ſmall, but they worke ſpite againſt God. So then, is it not to be ſayd that the Diuell poſſeſſeth men, ſith they giue themſelues ſo to ouerthrow all goodneſſe, and to mainteyne euil, ſpecially ſeeing that ſo horrible a curſe is pronounced by the mouthe of the Prophete, againſt all ſuche as ſhall ſay that euill is 10 good, and good is euill. And that is it that Iob ment heere, in ſaying, Be ye afrayde of the ſword. To whome ſpeaketh he? To ſuch as are puffed vp againſt God and againſte all right. For againſt whome do wee make warre but agaynſt God, when wee go aboute too turne lyght intoo darkeneſſe, and woulde oppreſſe a good cace? Beholde it is God whome wee aſſayle. So then wee haue good cauſe too bee afrayde, yea though wee trouble but ſome one poore man, by heaping ſome newe vexacion vppon hym. For God ſetteth himſelfe agaynſt vs: hee ſayeth that hee 20 cannot away with ſuche violence and extorcion. VVhen menne go aboute too do any outrage or wrong to poore folkes, God ſteppeth before them and ſheweth hymſelfe too bee theyr defender. Therefore whenſoeuer wee bee tempted too greeue and to trouble poore folkes and ſuch as are in aduerſitie alreadye: ought not theſe woordes too make vs tremble, when it ſhall come too our minde that Gods ſworde is drawne agaynſt all ſuche as will increace the miſerie of thoſe that are in too muche miſerie already? Beholde then howe God defieth all thoſe that 30 are gyuen too do wrong, violence, extortion, and ſuch other lyke thyngs, and ſee howe he ſummoneth them too fire and bloud. Alſo when wee ſee any poore man vnderfoote, and no body ſupporteth hym, let vs be afrayde to treade vpon hym or to do him any wrong or reproch. And why? For God auoucheth that hee hath his ſwoord drawen at all ſuche as ſhall vexe good and innocent folke after that ſorte. And that is it that Iob ſpeaketh for a concluſion, ſaying, that the wrath of iniquitie ſhall bring the ſwoord: as if hee ſhoulde ſay, true it is that as nowe 40 when menne ouerleape their boundes too trouble good folkes, it ſeemeth to themſelues that they ſhall ſcape vnpuniſhed, and ſo they nother feare God nor his iudgement. No (ſayeth he) but the ſwoorde is readie for them. Therefore lette vs ſtande ſo much in our owne conceyt, as too beare our ſelues in hande that God cannot come at vs when we haue ſo tormented poore folk, which ſeeke nothing but to liue in quiet, and haue not offended vs in any thing. For when wee fall to ſtinging of them and to ſhewing of our ſelues bitter towards them, God will bee 50 a hundred thouſandfold bitterer vnto vs, and we ſhal feele him to be ſo when wee come before him as before oure iudge. VVere this well weyed, ſurely things would go far otherwiſe in the world thā they do. VVe ſee how Princes for their ambition ſake, fall to waſting of Countries, too burning of houſes, to deſtroying of townes, to robbing, rauiſhing, and ſpoyling of all things, ſo as it is horrible to be ſeene. And wherefore? All this is lawfull for them vnder the name of warre. But firſt and formoſt they ſhould conſider, whither they be compelled to ſtirre ſuch broiles,60 and to make warre after that maner through the whole world. Howbeit foraſmuch as there is none other thyng than their own ambition that inflameth them therevnto, and al thoſe miſchieues muſt ſpring of the rage wherwith they be moued: thinke they that the ſwoorde is not readie for them? Againe, as touching thoſe that ſerue theyr luſtes and feede their humours: thinke they that God ought not to drawe out his ſword vpon them to? But let vs not looke vpon them onely. For we ſee thoſe that are nother Kings nor Princes, nor of abilitie to make hauock of countries, or to enter vpon them with force, which not withſtanding ceaſſe not to be as full of malice as they, or rather fuller. For they play the little Scorpions, whiche (when they cannot hurt otherwiſe,) do caſt out their poyſon at their tayles: and we ſee how euery man ſeeketh too anoy and trouble other. Therefore muſt not men needes feele that which is ſaid heere: that is to wit, that the ſword is drawne out againſt all ſuch manner of folke? And ſo yee ſee why Iob doth purpoſely ſay, to the intēt ye ſhould know. True it is that theſe men were no doltes, ſuch as knew not that there is a God in heauen who is iudge of the worlde: No, they were men of skill of experience, as wee haue ſeene by their talke, and ſhall ſee heereafter by Gods leaue. VVhy then doth Iob ſay vnto them, to the intent yee ſhould know? It is bycauſe men beyng blinded by theyr naughty affections, know not God, but beleeue that whē they haue once drawne a curtayne betweene God and themſelues, God ſhould not ſee them any more, nor be able to puniſh them as they deſerue. Then lette vs looke vppon the ſworde, althoughe wee ſee it not yet wyth our eyes: that is to ſay, Although God do not yet ſhewe vs any ſignes that he is mynded too puniſhe vs, and too make vs knowe that hee is the iudge of the worlde: and lette vs thinke that hee is deſirous to drawe vs to hym, and to ſhewe that hee will not vſe any exceſsiue rigoure towardes vs, ſpecially if wee bee not rigorous towardes our neighbours. Furthermore lette vs vnderſtande, that it is not ynough for vs to abſteyne from all euill: but it behoueth alſo too helpe all ſuche as are in aduerſitie. For though a man coulde proteſt, that he hath abſteyned from all iniurie and doing of wrong: yet ſhall he not therfore be diſcharged before God. And why? For hee oughte to help and ſuccour thoſe that haue neede of ſuccoure. Now if they that haue abſteyned from euill doing are not quit before God, but are hilde as offenders, I pray you what ſhall we ſay of thoſe which do nothyng elſe but practiſe miſcheefe day and night, and are alwayes deuiſing howe they may trouble and vexe now this man and now that man? VVhen wicked men do ſo ſharpen their wits of ſet purpoſe to hurt their neighbours: is it not reaſon that Gods ſworde ſhould by and by be ſharpened againſte them? Then let vs bethinke our ſelues, and not only bee ready to releeue ſuche as are in neceſsititie: but alſo (for aſmuch as there is ſo muche miſerie and wretchedneſſe through the whole world) let vs haue pitie and compaſſion of them that are farre off, and let oure ſight extende euen thither to them, (accordingly as charitie ought too inflame all mankind) and let vs pray God to vouchſafe to pittie them that are ſo diſtreſſed, & that when he hath chaſtized them with roddes, he will bring them home to himſelfe, and make all that to turne to their ſaluation, in ſomuch that whereas wee haue now occaſion to ſigh, we [Page] may then reioyce togither, and prayſe his name with one common accord.

Now let vs caſt our ſelues downe in the preſence of our good God with acknowledgemente of oure faultes, praying him to make vs feele thē in ſuch wiſe, as we may haue regard to amend them: and that therewithall euery one of vs may haue a mynde to humble himſelfe vnder Gods mightie hand, and in ſteade of condemning others, learne to feele the euilles that are in our ſelues, ſo as we may ſeeke to him to purge and clenſe vs, till he haue clothed vs fully with his owne rightuouſneſſe. And ſo let vs ſay Almighty God our heauenly father, &c.

The .lxxiij. Sermon, which is the first vpon the .xx. Chapter.

SOphar the Naamathite anſvvered and ſayd.

2 My thoughts inforce me to anſvvere, and haſtineſſe is in mee.

3 I haue heard the correction of my reproche, and the ſpirite of myne vnderſtanding enforceth me to anſvvere.

4 Haſt thou not knovvne the time of old, ſince God placed man vpon the earth,

5 That the aduauncement of the vvicked is but of ſhort time, and that the ioy of hypocrites ſhall not indure.

6 Though they be lifted vp to heauen, and haue rayſed their head aboue the cloudes:

7 Yet ſhall they periſh as their ovvne dung: and they that haue ſeene thē ſhall ſay, vvhere are they?

THat wee may the better profite by thys doctrine, wee haue to beare in mynde, how it hath bene declared before, that ſuche as incountered with Iob, ſaying that God leaueth not the wicked vnpuniſhed, haue taken a grounde that it is true in it ſelfe, but they applyed it amiſſe to the perſone of Iob. And this is a cauſe why we ought to pray alwayes vnto God to giue vs skill and diſcretion to know howe to 30 apply that thing rightly which we ſhall haue learned out of Gods word. For wee may turne that thing too euill, which might be to our profite, according as we ſee how a number abuſe the holy ſcripture croſſely & ouerthwartly▪ Therefore it ſtandeth vs in hand to marke this poynt: and then ſhall we ſee that heere are good and very profitable inſtructions. Now the effect of that whiche Sophar ſayeth heere, is that althoughe the wicked and the deſpizers of God bee ſeene to proſper heere for a whyle: yet muſt they periſh, and the end of them muſt be miſerable,40 according as it hath alwayes bene ſeene and put in vre, and God will execute his iudgements to the worlds end [...]s he hath done afore. But ere he come to that poynt▪ hee vſeth a preface, that is to wit, that he is inforced to anſwer, and compelled ſo to do, as well by the ſpirit of his vnderſtanding, as alſo bycauſe he was aſhamed to be ſo checked at Iobs hand, ſpecially ſith he knew (as he himſelfe ſayeth) that his owne ſayings were true, and that Iob reaſoneth to the contrary. Now if it were ſo▪ then had Sophar good reaſon. For firſt of all when God giueth vs any grace, it is 50 not to the intent the ſame ſhould ſerue for our ſelues alone: but we ought to make our neyghbours partakers of it. Then if God giue more vnderſtanding to one man than to another: ought he to keepe it to himſelfe alone? No. But looke what gifts God beſtoweth vpon vs, wee muſte labour to communicate them that oure neyghbours may bee edified by them as well as our ſelues, and God bee honoured with one common conſent. S. Paule alſo ſheweth the ſame, namely that if a man haue receyued any gifte of God, he hath not receiued it for himſelfe▪ but he muſt apply 60 it wholly to the common vſe. Behold alſo howe God will haue our charitie exercyſed. It is not that euery man ſhould like well of himſelfe and deſpyze his neyghbours: for at what poynt ſhould wee bee then? Should there be any more bodie of the Churche? Is it not meete that the members ſhould bee knit togither? Is it not meete that all ſhould bee referred to the head? Then lette vs marke well that whereas Sophar ſayeth, that the ſpirite of his vnderstanding inforced him to anſwere: if it were ſo that God gouerned it, and that thys ſaying were rightly placed: then had hee reaſon to ſay ſo. For (as I ſayd) when God ſhall haue diſcloſed any good thing vntoo vs, the ſame muſt not bee drowned by vs, but rather wee muſt bring it to light. And heere yee ſee why it is ſayde, that when wee haue beleeued then muſt we ſpeake. So then fayth muſte not bee a dead thing, but ſhe muſt vtter hir ſelfe. And S. Paule dothe well verefie the ſayd ſentence of the Pſalme. For hee ſheweth that it is not lawfull for him to doo it, bycauſe God had giuen him vnderſtanding, whiche ought to ſerue the whole world: and therefore that he vttereth the treaſure which was committed to him, knowing well that it was not a particular thing for any one man, but for the profite and inſtruction of the whole Church. And verely euery one of vs muſt applye this leſſon to himſelfe. For we ſhall ſee many that will ſay, it is ynough if euerye man beleeue in his owne hart, as who would ſay that the thing which God hath ioyned togither, might be ſeparated by men. But wee haue ſeene alreadie the recorde of Dauid: which is, that ſuch as beleeue ought to ſpeake by and by. For except they doo ſo: they ſhew that they by their malice doo burie that thyng whiche God woulde haue publiſhed abroade: according a [...] it is ſayde that men light not a candle too put it vnder a buſſhell, or to hide it: but to ſet it vpon a candelſticke that it may ſhine al about. Furthermore nowe and then▪ when a man hath receyued any gift, he thinketh [...] is to win himſelfe credite and eſtimation aboue other man. But contrariwiſe in ſo doing we diſgrace Gods gifts by making them to ſerue to any vainglory. It is not for that purpoſe that God dealeth his gifts more to one than to another, but to the end wee ſhoulde do men good with them. Therefore let euery of vs haue [Page] a care to aduaunce and to ſpread abrode that whiche God hath committed vnto him: and as for them that haue not receyued ſo much, let them neuertheleſſe be brought by that meanes to ſaluation, wherevnto God calleth vs, too the ende hee might bee glorified among vs. Marke that for one poynt. But yet muſte the other poynt preſſe vs more, when Sophar ſayeth, that hee had heard the correction of his reproch. He ſpeaketh not this in reſpect of his owne perſone onely: but according to the matter that hee had dealt with before, hee is angrie to ſee Gods truth troden 10 by that meanes vnder foote. Iob had no ſuch intent, (as I haue declared alreadye) and therefore Sophar dyd hym great wrong. Neuertheleſſe thys doctrine continueth in it ſelfe alwayes good and true, and wee muſt holde it ſo, for the holy Ghoſt alſo ment to teach vs by a man that was blinded in his owne imagination, who notwithſtanding ceaſſed not too haue good groundes. So then thys doctrine being taken as it is, may ſtand vs in ſteade, notwithſtanding that we ſee it reproue the good, and fight agaynſt Gods truth, reſiſting it by cauils and things miſapplyed.20 And therefore when the like befalleth vs, we muſt withſtand it as much as we can. I ſay, whenſoeuer we ſee a man ſtriue againſt Gods truth, wee muſt ſet ourſelues againſt him as aduerſarie parties. VVhy ſo? For if God giue vs wherewith to make ourſelues as his proctors and witneſſes, he will haue his cace maynteyned by vs. And the honours is great that is done vs in that behalfe. God ſeeth that wee bee full of vanitie, and that there is nothing but vntruth in vs: and yet neuertheleſſe he calleth vs to be his proctors. And ought he to do ſo? Is he boūd to do it? No▪ 30 but his mind is to honour vs ſo far foorth. VVhat remayneth then. That euery of vs ſtreyne himſelfe to the vttermoſt [to do his dutie.] VVhen wee ſee men ſo malicious and wicked as to lift vp themſelues againſt God, and too ſeeke all meanes poſsible to peruert & corrupt the truth: is it meete for vs to bee ſlouthfull then? No. VVe ſee at this day how the Pope hath many ſeducers whiche ſeeke nothing but to ſlaunder all good doctrine, and too falſifie all that euer we alledge in the name of God. Yea and wee neede not to go ſo farre, for we ſee malicious heads euery 40 where and vnderlings of Satan, whiche turkin things, and deſire nothing but to turne all vpſide downe. Now when we ſee the Diuell working after that ſort to ouerthrowe the things that are good to edifie the Church, and that mē are ſo impoyſoned againſt them: ought we to holde oure peace? Should we not reſiſt them ſtoutly as much as in vs lyeth? Yes certenly. Elſe ſhould we be cowardes, yea and it ſhould be imputed to vs for high treaſon, if we ſhoulde ſuffer Gods truth too bee ſo defaced, and wee not maynteyne it. Some there are of opinion that it were better for 50 them to hold their peace, and not to ſpeake at all agaynſte the Papiſts and their ſuperſtitions. Yea, but in the meane while we ſee howe the Diuell would abuſe our ſilence, to vtter foorth his lyes and tirannies continually. If poore ſoules periſh, and we in the meane while hold our tungs: what ſhall become of it▪ If a ſhepeheard do his duetie, wil he ſuffer woolues and theeues to enter into his flocke, and to ſcare them, byte them and deuoure them, and yet ſay neuer a word to them? But God hath appoynted vs to be as ſheepeheards of his Church▪ Now like as wee muſte 60 haue a ſweete and amiable voyce to guide oure flocke withall, and too leade ſuch too ſaluation as are teachable and obedient: ſo alſo on the contrary part, when wee ſee Theeues and VVoolues, we muſt crie out aloude to ſcare them away. Ye ſee then that ſuch as perceyue men to peruert Gods truth, ought not to diſſemble, but rather to be earneſt and zelous in reſiſting them to the vttermoſt of their power. Agayne, if we ought to haue ſuch courage & conſtancie in maynteyning good caces againſt the trumperies and ſuttleties of the wicked: I pray you ought wee not to ſpeake ſtill in the like behalfe when wee ſee Gods name blaſphemed in deede, and all good doctrine ſcorned and rayled vpon by the [...]ewde lyfe, by the malapertneſſe, & by all that euer the wicked folke take in hand? VVould God that neceſsitie conſtreyned vs not ſo muche as it doth. But what? VVhen a man hath preached the woorde of God, let him go abroade in the ſtreates, and marke what he ſeeth ech man do openly, and it will be ſene that euery man hath conſpired againſt God, and that fyre and water are not more contrarie, than the common lyfe that we leade, and the doctrine that is preached. I will not ſay how reachleſſe men are to heare: But although they ſet a face vpon the matter, and very ceremoniouſly pretende that God ſhall be honored and his word receyued: yet it appeereth that it is but a playing of little children, & men do throughly mocke God in their common lyfe, and doo nothing elſe but deſpyze his word. VVe neede not to decyfer things by peecemeale what they be: men ſee well ynough what they are, and wee were too dulheaded if it grieued vs not too ſee God ſo ill obeyed among vs, and ſo ſmally reuerenced at all mens handes: ſpecially ſeeing things are come too the ſhamefulneſſe that Sophar ſpeaketh of, namely that not onely God is diſhonored by whoredome, by looceneſſe of lyfe, by blaſphemie, by robberies, and by other ſuch things, which reigne and are not puniſhed as they ought to bee: but alſo euen when puniſhment is extended, men can finde in theyr harts too mocke God, and his Iuſtice. I ſpeake of that whyche I ſawe yeſterday with myne eyes. If a ſtrumpet bee put in priſon, ſhee muſt haue tartes caried hir too feaſt hir withall: ſhe muſt be locked vp for a countenauce, and in the meane whyle ſhee muſt be preſented with great Tartes▪ And I pray you what a dealing is that? If it had but onely bene tolde me, or if it had but only bene [...]oulted out: yet could I not haue hild my peace at it. But I ſaw it my ſelfe with myne owne eyes, in ſomuch that it may ſeeme that God brought me to it, and that the Diuell ment to make his triūphes on the other ſide. So then no maruell though ſuch as haue charge of the Lordes flocke to preache hys woorde do ſpeake ſo roughly ſith they ſee things ſo farre out of ſquare, that there is nother modeſtie nor honeſtie at all, nor any ho: and yet are we blameable before God, for that we ſpeake not the hundreth part which we ought to do, conſidering that the diſorder is ſo outrageous as we ſee. VVherefore let vs marke well this ſentence of Sophars, where it is ſayde, that he could not holde his pe [...] but was inforced to ſpeake bicauſe hee was chafed wyth his reproch▪ And why? For wee muſt not ſuffer euill too haue ſuch ſcope without ſetting our ſelues againſt it, and without ſhewing of our ſelues to haue ſome zele of God for the maynteyning of his glory and truth. But now let vs come to the generall matter that is layd foorth heere▪ [Page] Haſt not thou knowne the time of old (ſayeth Sophar) euē ſince God did ſet man vppon the earth? how that the highneſſe of the wicked is but of ſhorte time, and that the ioy of hypocrites or tranſgreſſors ſhall not indure? Hee taketh heere a principle that is good and true: whiche is, that if wee take the life of the deſpyzers of God to be happie, wee be deceyued. And why? For their happineſſe is but a dreame, as he will adde in the ſimilitude an on after. True it is that moſt men wyll ſay that the wicked are vnhappie. But what for that? wee ouerſhoote ourſelues: for if wee ſee a man liue eaſily, or 10 in honour, although his life bee not ruled according too Gods word: yet notwithſtanding we be rauiſhed at it, we thinke his ſtate to be as good as can be wiſhed, and euery man will ſpite him. Yea but in the meane whyle we knowe not that ſuch as are ſo aduaunced, are but Snayles as it is ſayd in the Pſalme. And it is a compariſon well worthy to be noted. For Dauid ſayeth that ſuch as bee aduaunced in this world, and haue no liuely roote ſettled in God, are as Snayles. They come creeping vp in one night and vaniſhe away out of hand. Behold heere Snayles for all porredge.20 But we haue no conſideration of that: wee leaue the principall poynt which is to looke vnto the end: we haue not the pacience to ſay, well, God aduaunceth whome he wil, but that is to breake the neckes of them with a greater and [...]owler fall. VVe can good skill of the wheele of fortune, but wee cannot referre all thyngs to Gods prouidence, to beholde hys workes and yeelde hym all praiſe. So muche the more therefore haue wee neede to marke well this ſentence, that euer ſince God did ſet man vpon the earth, it hath bin found by continuall experience that 30 the highneſſe of hypocrites is of late tyme, and that their ioy ſhall indure for euer. VVhen Sophar ſayeth, that this thing is too bee knowne by long experience, and that it hath bene ſo euer ſince God created the worlde: it is a ſaying of great weyght. For if wee ſee but two or three examples of Gods Iuſtice, ought wee not too bee touched ynough? But heere is much more: it is not in three or foure perſones onely that God ſheweth that hee will not leaue the wicked vnpuniſhed: hee ſheweth it euery day, he hath ſhewed it before we were borne, and if wee 40 purſue from age too age ſince the creation of the world, wee ſhall ſee that God hath alwayes kepte the ſame rate. Seeyng then that wee haue ſuche examples and ſo greate and of ſo long continuance, that God hathe alwayes ſhewed himſelfe a iudger of the wicked mennes proſperitie, and made all things to turne too their confuzion and decay: is it reaſon that wee ſhoulde yet ſtill doubt of it? VVherefore lette vs marke well this ſaying howe it importeth much truthe: that is to ſay, that at all times ſince men dwelt vppon the earth, it hath bin Gods wyll that 50 ther ſhould alwayes be ſome recordes of his iudgements, and therefore that wee muſt not bee ſo dull and blockiſh as not to conſider the things that God hath done for our inſtruction. Heerevppon wee ought too gather further, that it is not ynough for vs too haue our eyes open too marke and vewe well the things that God dothe in oure owne life tyme: but we muſt alſo profite in auncient hyſtories. And verely heere we ſee why our Lordes will was that wee ſhould haue ſome notable iudgementes lefte vs in wryting, namely to the ende that the remembrance of 60 them ſhould remayne for euer. Yea and wee muſte not onely profite ourſelues by the things that are conteyned in the holy Scripture: but alſo when we heare the ſtories rehearced that were written by the Heathen men, wee muſt haue the skill too apply Gods doings to our ſelues. For there wee ſee how he hath executed his vengeance vpon all ſuch as were gyuen to crueltie, robberie, and other extorcions: and therewithall how he hath puniſhed whoredome and other filthineſſe, whē they reigned ouerſore: and finally wee ſee how he hath puniſhed periuries and outrages when mens pryde hath exceeded ſo farre as it coulde no longer be borne. Now when we looke vpō ſuch things, ought they not to ſerue our turne at this day alſo? Then let vs remember well the leſſon that is giuen vs heere: namely that for ſomuch as God hath euer ſince the creation of the worlde from tyme to tyme giuen vs ſome warnings too ſhewe vs that hee is the iudge of the world: we muſt learne too ſtande in awe of hym, and to walke warely, that the puniſhments which hee hath executed vpon the wicked may be lookingglaſſes for vs, and brydles too reſtrayne vs. But nowe lette vs returne too that hee ſayeth, that the highneſſe of the wicked is but of ſhort tyme. And why? For although they were lifted vp to heauen, or reached vp to the clowdes with their heads: yet ſhuld they not continue, but God would throw them downe out of hand. Heere Iob continueth the matter that we ſawe before: that is to wit, that God wil now and then ſuffer the wicked to be aduaunced and too floriſh: but it ſhall not indure long. Now had Sophar conſidered thys well: he would no more haue ſtoode in contention wyth Iob: but foraſmuch as he taketh a generall ſentence, and applyeth it amiſſe: he goeth ouerthwartly to worke. Yet notwithſtanding (as I haue ſayd) this doctrine deſerueth to bee receyued as comming from the holy Ghoſt: and there is no more for vs to doo, but too looke aduiſedly vpon it, and to apply it conueniently. Therefore let vs go foreward with the matter. It is a very troublous temptation to vs, to ſee the wicked in proſperitie. For we would fayne that God ſhould ſhew himſelfe as he is: that is too wit, that he cannot away with the wicked, but throweth them downe bycauſe he hateth and abhorreth them. If we our ſelues do amiſſe, we would haue God to ſpare vs: & there is none of vs but he thinketh God to be ouerhaſtie in puniſhing vs. VVhen we haue committed one ſin, two, or three: if God chaſtize vs, we thinke it too ſoone, wee cannot away with it. But if another man haue done neuer ſo little a faulte, we would haue God to thunder vpō him out of hande. Lo wherevnto hypocriſie leadeth vs. But what is to be done on the contrary part? VVe muſt bee contented too ſee the wicked triumph for a tyme in the worlde, and too haue their full ſcope, and too liue in eaſe and pleaſure, and not bee greeued at it, no not although wee our ſelues bee in the meane whyle in aduerſitie and trouble. And why? For by that meane God intendeth too trie our fayth. If wee ſawe things to bee ſuche as they ſhall bee in the ende, as God ſheweth vs thē by his word: would we put any truſt in him. No. VVe would beleeue nothing til we ſaw it. But when as we perceyue not the thing that God ſpeaketh ſo ſoone as wee would, and yet neuertheleſſe continue ſtill ſtedfaſt in hys word, reſting vpon that which hath proceeded out of hys mouth▪ that is the thing wherein wee ſhew our ſelues too [Page] beleeue him. And ſo let vs marke well that when God doth ſo lay the brydle vpon wicked and vngodly folkes neckes: it is to trie whither we haue ſerued him purely, and whither we haue paciently giuen him leaue too doo what he will, without lifting vp of our ſelues againſt him. Alſo there is yet more, that God will haue vs too learne that our Paradiſe is not in this world. But we would faine liue in pleaſure, and that God ſhould dandle vs lyke little cockneyes. That were not for our behoofe, but cleane cō trary. For vnleſſe God drew vs to him by afflictions: wee 10 would neuer (by our good willes) fleete out of this world: we be as much intangled here as may be. Therefore wee haue neede to bee drawen to the heauenly kingdome by many tribulations, and that God ſhoulde inforce vs too come to him, and yet therewithall alſo ſhewe vs, that hee will roote out the wicked, though they runne ryot neuer ſo much. VVhen we ſee this, wee ſhall haue no cauſe too beare them any grudge. So then (as I haue ſayd already) let vs learne to ouercome the ſayd temptation when it is trumped in our way: and if the wicked happen to bee aduaunced,20 yea euen to reaching of the clowdes wyth theyr heads: let vs vnderſtand that we muſt not bee grieued at it as though God were aſleepe, or as though he regarded not the world ne had any care of it. But contrariwiſe let vs aſſure our ſelues that Gods lifting of them vp, is too ſtrike them quite downe at one blow, yea euen with a deadly fall. For if their falling were but as they ſtand vppon their feete: then might they well ſcape with the breaking of ſome bone. But when God ſuffereth them too be hoyſed vp ſo high: he ſendeth them downe to their vtter 30 deſtruction. Thus ye ſee to what intent Sophar ſayeth, that the loftineſſe of the wicked is but for a ſhort tyme. And nowe hee addeth, that their ioy ſhall bee of▪ no long continuance. VVhereby he meeneth that the deſpyzers of God and al ſuch as are tyed to the world, do ouer ioy themſelues in the preſent proſperitie, and are vtterly drunken wyth it. True it is that the children of God may well bee merie when they haue proſperitie, like as whē God ſendeth vs wherewith to be fed and maynteyned, when hee dealeth ſo with vs as we want nothing, when he giueth vs health,40 quietneſſe, and all other like things: we may well be mery, yea and we ought to bee ſo, according as it is ſayde in the law, Thou ſhalt eate and drinke before thy God and bee mery. But yet muſt not the faythfull ſettle their ioy vpon the preſent benefites, nor hold themſelues tyed only vnto them. Yea rather if they want meate and drinke, or bee troubled with ſickneſſe, they muſt not therefore ceaſſe to truſt in God: but muſt learne S. Paules leſſon, whiche is, to haue skill both to be poore and rich, to indure hunger and ſcarcitie, and alſo to haue abundance. Thus ye ſee that 50 the mirth of Gods children differeth greatly from the mirth of the vnbeleeuers and worldlings. For theſe reioyce in the things that they hold in hande without looking any further: and as for God or heauenly life, they haue no care of them, but beſotte themſelues in ſuch ſort, that if they find eaſe, they run ryot into extreeme looceneſſe of lyfe. Contrary wiſe, when the faythfull are in proſperitie, they are always, led further: that is to wit, too the acknowledging of Gods goodneſſe in that hee hath made them feele him more than a father towards thē. And they 60 know alſo, that when he may ſeeme to haue forſaken thē, then is he neereſt them to ſuccour them. So then in thys ſentence Sophar ment to ſhew, that when the deſpizers of God and thoſe that are giuen to do euill are aduaunced, and fortune (as they terme hir) laugheth vpon them, ſo as they proſper and liue at their eaſe: all that while they bee ſo dulled that their mirth is a drunkenneſſe, & they runne ryot without order or meaſure. Lo what Sophar ment to ſpeake. To this purpoſe, let vs marke well how our Lord Ieſus Chriſt ſayeth, wo be to you that laugh, for you ſhall weepe: your mirth ſhalbe turned into gnaſhing of teeth, Not that it is not lawfull for vs to be merrie (as I ſayd afore,) or that it is not lawfull for vs to reioyce when God giueth vs occaſion. But will we be merrie. Then let vs (as S. Iames willeth vs:) Let him that is merrie ſing: that is to ſay, let him giue God thanks, and in calling vpon him let him alwayes ſtill go foreward towards him and be ſtabliſhed in loue, feare, and truſt towards him more and more. Ye ſee then what our mirth ought to be. But by the way, with this ſayd mirth, wee muſt alſo bee ſadde, conſidering how wee ceaſſe not too offend God (as S. Paule alſo ſheweth vs by example) and conſidering the vices that are in vs. And ſo let vs alwayes go onward ſtill to the full and perfect ioy which is hidden from vs as yet. Thus muche concerning this ſaying, that the ioy of the wicked ſhall not indure long. Furthermore let vs mark that Sophar was beguyled by miſtaking theſe words, a ſhort time, and of ſmall continuance. For when the Scripture ſayeth that the wicked vaniſh away, and that God will conſume them in the turning of a hand: it is not ment that he keepeth one ordinarie ſtint, as I haue declared already. And why? for if God ſhould do ſo, what ſhould be reſerued till the latter day? we would be wedded to this world, and not wayte for the comming of our Lord Ieſus Chriſt to accompliſh our reſurrection and redemption. Our Lord therefore is fayne to reſerue many, yea and the moſt parte of things till hys laſt iudgement. But yet in the meane while it is alwayes his office to deſtroy the wicked, and to ſhew that they be but of ſhort continuance. And in good ſooth let vs conſider well what oure life is, and wee ſhall ſe [...] that the thyng which laſteth longeſt time in this worlde, doth but paſſe by and ſlip away in the turning of a hand. VVee bee ſuche fooles, that if God lift not vp his hand the firſt day to deſtroy ſuch as haue offended: wee are of opinion that the time will neuer come. And why? It ſeemeth to vs that this life laſteth long, and yet, we graunt it is but a ſhadow: for euery man muſt away hence ſpite of his teeth. Therefore when it is ſayd vnto vs, that the wicked continue not any long tyme: lette vs learne that it is not meant that oure Lorde riddes them out of hand. For although they come too the yeeres of fiftie or threeſcore: yet ceaſſe they not too bee trayned on ſtill by Gods hand to their decay and confuzion. To bee ſhorte, wee muſte bee pacient and wayte with ſilence what God will do, without ſuch boyling and haſtineſſe as Sophar is wont to vſe heere. Behold I ſay howe it behoueth vs too apply this doctrine, if wee intend to fare the better by it. And truly it is a right neceſſarie poynt for vs. For wee ſhall ſee many offended at the reading of the promiſes in the holy Scripture, (as that God will bliſſe thoſe that are his, that he will leade them in all their wayes, that he will bring all their deuices too good ende, that they ſhall liue in proſperitie, that they [Page] ſhall bee bliſſed at his hande, both in themſelues, and in their ofſpring, and their cattle, at home and abroade, and in their poſſeſsions, and that they ſhall bee preſerued by the grace of God. And on the contrarie part we ſee, that the children of God indure ſo great ſcarcitie and ſo many miſeries, as is rufull. Sometime they haue not ſo much as one morſell of bread to put into their mouth, and they be ſmirten with diſeaſes and al other calamities: while in the meane time the wicked whome God had threatned, doe proſper. VVe be aſtoniſhed at that, that wee ſeeme to loſe 10 our time in truſting vnto God, and that his threatenings and promiſes are deceytfull. VVhat is the cauſe of ſuche trouble? It is for that we want pacience to bridle ourſelues and to ſay, I wil ſee what God will do. VVe need no more but to ſtride ouer, as when wee haue to paſſe a diche we bee fayne to leape and ſtryde, that wee maye get ouer it. So then, for as much as we can not leape ouer the things of this worlde, and ſo lift vp our ſelues to beholde Gods iudgements: therefore we cannot ſee them, though they be neere at hand. And certeſſe there are diuers that will 20 ſay, I can go no further, for ſuch a thing ſtoppeth me. And what is that ſtop? It is but ſome ſtrawe that lyeth in their way. That is all the let, and yet they needed no more but to lift vp their foote, or to treade vpon it, to ouercome all the matter that we make ſo great adoe of. And is not that a great lazineſſe in vs? Howbeit when we be deſtitute of Gods ſpirit, yee ſee in what plight we be. Yet are not the things that are conteyned in the holie ſcripture, ſpoken in vaine, nor without cauſe. Furthermore it behoueth vs to marke alſo, howe Zophar ſayeth heere, that when the 30 wicked ſhall haue lifted vp their heade to the skie, and reached to the clouds: God will find meanes well inough to throw them downe, yea and to ſinke them euen into hell. Lo what the end of the wicked ſhall be, which ſeeke nothing but to aduaunce themſelues. True it is that God doth erewhiles exalt his ſeruantes to honour and dignitie: but yet do they not ceaſſe to be lowely ſtill all the while. VVhen a man is gouerned by Gods ſpirit, although he be a great Prince and honoured of the whole worlde, and God hath reached him his hande to exalt him highly: yet will hee 40 always be modeſtly mynded to acknowledge his own infirmities, and to walke in the feare and wareneſſe, ſaying, Alas what would become of me if my God brydled mee not? He giueth me of his grace, and as for me I haue nothing of myne own. Haue I any cauſe then to glorifie my ſelfe? No: But the neerer he commeth to me, the more doth he bynde me to him: ſo as if he be honored among men, it behoueth me to be as a mirrour to ſaue ſuch as are deſtroyed and ouerthrowne. God then hath ſette me in this cace, to the ende I ſhould ſerue their turnes that haue 50 neede of my helpe. Thus when the children of God are indued with any graces, they meene not to keepe them to themſelues too ſerue their owne peculiar turne withall: but to acquaint themſelues with their neighbors, yea euē with the meaneſt of them (according as Saint Paule ſpeaketh) and to humble themſelues to the loweſt of them, as God hath commaunded them. But cleane contrarie, whē the wicked happen too bee aduaunced, they doe nothing but lift vp their heades to the cloudes, and perke vp vnto heauen. And whereof commeth that? It is bycauſe they 60 haue forgotten themſelues, and thinke not themſelues to bee mortall men, but take themſelues to be (as ye would ſay) Gods. VVe ſee this in all theſe blinde wretches that are ſotted in pryde, namely that they knowe not themſelues. If one ſpake to them as to men, they thinke they be forgotten. And that is that Zophar meeneth by ſaying that the wicked lift vp their heads vnto the skies, and perke aboue the cloudes. True is it that it behoueth vs to reach our heades aboue the skyes and aboue the clouds: but that is after another manner: that is to wit, although we bee wayfarers in the worlde, and ſee nothing but corruption in our ſelues: yet wee muſt not fayle to poſſeſſe by hope the euerlaſting benefites that God hath promiſed vs: but muſt bee able to proteſt with Paule, that wee be citizens of heauen, that the heritage is prepared for vs there alreadie, that we be alreadie ſet in the heauenly places, namely in the perſon of our head Ieſus Chriſte, who hath knit and vnited vs to him ſelf neuer to be ſeparated. Thus ye ſee howe the faythfull children of God muſt lift vp their heads not only to heauen, but alſo aboue heauen. Yet notwithſtanding it is not mente heereby that they ſhould not humble themſelues, according as it is ſayde, that they ſhall alwayes ſtoupe vnto God as the Prophet Amos ſpeaketh. And what meneth he by ſaying that God will haue vs to ſtoupe vnder him? It is to the intent wee ſhould know that there is ſuch a burthen vpon our ſhoulders as wee be not able to beare, if we be not mainteined by his power. And ſurely it is neceſſarie for vs, to the end he may be glorified in vs by deliuering vs after that ſorte out of the miſeries and aduerſities wherewith wee bee ſo ouerloden and borne downe. Therefore let vs marke wel theſe things, to the ende we may learne to frame ourſelues to ſuch myldneſſe, as wee may bee of the number of thoſe whome God will lift vp to heauen, after hee hath caſt them downe vnto hell. So then, will we be vphild by the hand of God? Let vs humble our ſelues (as the Apoſtle ſayth) yea let vs humble our ſelues in ſuch ſort, as we may firſt yelde God the glorie that belongeth vnto him, as of whome all goodneſſe proceedeth, and make true confeſsion vnto him: and ſecondly haue euery one of vs an eye to his calling, knowing that God hathe knit vs in ſuch wiſe togither, as the greateſt ought to apply themſelues to the leaſt, and euery of vs ought to put Gods giftes to ſuche vſe, as all may take good by them in common, aſſuring oure ſelues that the condition wherevpon they bee giuen vs, is that others ſhould bee partakers of them as well as we. VVhen wee goe to worke after this ſort: it is certaine wee ſhall bee alwayes vphilde by the hande of God. And although the Diuell make neuer ſo great aſſaultes vpon vs: yet ſhall we holde out. Againe though wee bee ſayne to ſtagger nowe and then, yet will God be alwayes readie at hande, ſo as we ſhall euermore get the victorie howeſoeuer the world go. Therefore if we be hilde in ſuch modeſtie as becommeth vs: let vs aſſure our ſelues, that God will cauſe vs to feele his power by making vs too continue in all goodneſſe, euen too the ende. And although we muſt be fayne to walke through many hazardes and daungers of this worlde: yet will hee not ſuffer vs to ruſh againſt any euill incounters to break our necke: but if we meete with any, ſurely he will giue vs the grace to leape ouer it, as I ſayde afore. Thus muche haue wee to gather of theſe wordes of Zophar for the [Page] preſent time.

Nowe let vs fall downe before the face of oure good God with acknowledgement of ou [...] faultes, praying him to make vs ſo to feele them, as thereby we may be taught to miſlike of our ſelues ſith wee be ſo wretched creatures as we ceaſſe not to offend, and that therewithall we may with true lowlyneſſe receyue all the chaſtizementes that he ſhall ſend vs, ſo as we may dayly more and more ſtoup vnder his mightie hand: and that being ſo ſtricken down, we may notwithſtanding not ceaſſe to walke as hee commaundeth, with our hearts and myndes lifted vp by faith and hope vnto the kingdome of heauen, continuing neuertheleſſe as little ones in this world: howe be it not as babes in witte, but as babes in malice: to the intent that being bereft of all vaine preſumption and ſelfeliking, wee may ſo ſerue one another, as God may be honored of vs all with one accorde. That it may pleaſe him to graunt this grace, not only to vs, but alſo to all people, &c.

The .lxxiiij. Sermon, which is the ſecond vpon the .xx. Chapter.

This Sermon goeth on with the expoſition of the .vij. verſe, and then with the text that is added heere.

8 Hee ſhall vaniſhe avvay as a dreame and not be found againe, he ſhall paſſe avvay as a viſion in the night.

9 The eye that hath ſeene him ſhall ſee him no more, His place ſhall no more knovv him.

10 His children ſhall faune vpon the poore, his hands ſhall reſtore his riches.

11 His bones ſhall be full of his youth, and it ſhall lie dovvne vvith him in the duſt.

12 If euill be ſvveete in his mouth, he vvill hide it vnder his toung.

13 He vvill ſpare it, and not let it go, but keepe it in the mids of his palate.

14 His meate in his bovvels ſhall be turned into the gall of an Adder vvithin him.

15 He hath ſvvallovved vp riches, and hee ſhall ſpue them vp againe, and God ſhall plucke them out of his bellie.

HEere Sophar goes forward with the doctrine that was glaunced at yeſterday: that is too witte,30 that wheras the wicked and the deſpyzers of God ſeeme to bee happie, the ſame ſhall not laſte long, bycauſe God muſt put too his hande to confound them in the end. He vſeth a phraſe whiche may doe vs to vnderſtande that they ſhall periſhe in their owne turning, or elſe as their owne dung, for ſo doe the Hebrews terme their turning, as it were ſayd that they ſhall go out as dung, and they ſpeake it in way of diſdeine 40 and reproch. Ye ſee then that his meening is to ſay, that although the deſpyzers of God be braue and make them ſelues terrible: yet muſt they periſh with ſhame ynough, and be caſt out as men remoue dung. Lo what the ſenſe is. Afterward he addeth that they ſhal periſh neuer to recouer nor be made whole againe. Herevpon he likeneth them to a dream or a viſion in the night, which paſſeth away incontinent. To be ſhort, he ſaith that ſuch as haue ſeen them in great eſtate & authoritie, ſhall knowe them no more, nother ſhall there bee any hope for them to recouer their place 50 againe. All this (as I haue declared) is verie true. For all the happineſſe that appeereth in the wicked, ſhall in the end turne to their greater confuzion, and for as much as they bee curſed of God, it can not bee but that they muſt needes come to an euill ende. VVhat is the cauſe of mens happineſſe, but bycauſe God receyueth them into his fauour and bliſſeth them? Then if wee haue the contrarie, ſo as hee ſhake vs off: although the whole world ſeeme to be on our ſide and all things fall out to our contentation tootoo well: needes muſte all the benefites that it is 60 poſsible for vs to haue, be turned to our vndoing. Therefore there is no fountaine of welfare but onely the goodneſſe and loue of our God. If we haue that: although we ſeeme neuer ſo wretched, yet ſhall all things turne to our welfare. But cleane contrariwiſe, if God loue vs not, it is impoſsible that we ſhould by any meanes proſper. VVee may well haue ſome outward ſhewe: but that ſhall be of no cōtinuance▪ as is ſhewed vs here. Therfore let vs mark wel the ſpech that Sophar vſeth here. For although it betoken two things (as I haue ſayde:) yet notwithſtanding it importeth that God ouerthroweth the wicked in the turning of a hande. This deſerueth to be noted, bycauſe they ſeeme to be faſtned with yron nayles (as they ſay) ſo as they may neuer be remoued. But God will finde the meanes to throwe them downe, yea euen vpon the ſuddeine before men are aware of it. And when the thing ſhall ſeeme impoſsible to vs, God is able to work beyond our imagination or conceit. Againe let vs learne not to be bleared with the gloriouſneſſe and dignitie of the wicked ſeeing that our Lorde caſteth them in the teeth with it as we ſee. Doth the world highly cōmend ſuch as are inriched by robberie, ſuch as are aduaunced by wicked practizes, and ſuche as deſpyze God and all equitie and right? Behold, the holie Ghoſt likeneth them to dung and filth. So then (as I haue touched) let vs not bee tempted when we ſee any greatneſſe and excellencie in the deſpyzers of God. But rather let vs hearken to the ſaying which the holie Ghoſte vttereth againſt them to put them out of eſtimation: and not without cauſe. For it is bicauſe wee ſhould not repine at their ſtate, nor be drawne into their lines as our own luſts would do at euerie blow, nor finally bee diſquieted, as though God executed no Iuſtice in the world, but were aſleep in heauen, and liſted not to repreſſe wickedneſſe when it ouerfloweth his banks. Therfore to the ende that ſuche temptations haue not dominion [Page] ouer vs, let vs learn to eſteeme thoſe things as dung and filth, which the world hath in great reputation. Lo what wee haue to do when we ſee men clap their handes at the wicked and in maner honour them as Gods. Therfore in the meane while let vs be pacient, in wayting for the ende, aſſuring our ſelues that they be but dung afore God. But there is alſo this poynt more too bee noted: namely that their place ſhall knowe them no more, and that the eye which hathe ſeene them ſhall ſee them no more. VVhereby Sophar meeneth that the wicked ſhall 10 not be afflicted for a ſmall time like as God doeth oftentimes afflicte the faythfull alſo in ſuch wiſe as they may ſeeme to bee vtterly ouerwhelmed. Then may it ſeeme that God is minded to confound his owne ſeruants without anye hope of ſetting them vp againe: but yet haue they this promis, that although they were in the bottom of hell, the hande of God ſhould ſtretch it ſelfe thither to drawe them out of it. VVherefore though wee muſt bee faine to walke in the middes of the ſhadowe of death: yet let vs not be diſmayed, ſeing that God giueth vs this token 20 that he is our Redeemer: that is to wit, ſith we heare the voyce of God warranting vs that he hath not forgotten vs. Lo what we haue on our ſide. But although God giue the wicked but ſomuch as a little fillup, their wounds are ſo deadly as they neuer recouer them. And why? For when God ſpeaketh, it is to deſtroy them, yea euē in ſuch wiſe as no man may bee able to ſet them in their eſtate nor to build them vp againe. VVell may men attempt it, but they ſhall not preuayle at all: the more they thinke to further them, the more they plucke them backe. Thus 30 we ſee here how Sophar ſholeth out the deſpizers of God and the wicked ſort, frō the faythfull. For afflictions may well light vpon both alike: but there is oddes in the end of them. I ſay that afflictions light vpon the one as wel as the other, inſomuch that the faythfull ſhall ſeeme to be at the verie point to periſh vtterly without recouerie: howbeit for as muche as God hath promiſed too reach them his hande, although they were come euen to deathe: yet ſhould they bee rayzed vp againe. But as for the wicked, they muſt periſh vtterly. And why? For the curſe of God 40 is vpon them. And therefore let vs learne to comfort our ſelues when God ſhall ſende vs any afflictions. For although they be great hard, and heauie: yet is there cauſe of gladneſſe, ſith the end ſhall be happie. On the other ſide, when we ſee the wicked floriſhe and triumph, let vs not ceaſſe to keepe on our pace, notwithſtanding that we be miſerable to the worldward. And why? For when God ſtriketh them vpon the ſuddein, it is not to ſet them vp againe, but there muſt they lie ſtill, and their place ſhal neuer be acquainted with them any more, as it is ſaide more 50 at full in the ſeuen and thirtith Pſalme. For inaſmuch as it is a hard thing to be beleeued that God will deſtroy the wicked euen when they bee ſo well ſettled in this life, as it maye ſeeme that they ſhould continue in their [...]ate for euer: the holie Ghoſt is fayne to drawe vs backe oftentimes to that leſſon, to the ende it may bee throughly ſettled in our hearts, and we fully perſuaded of it. Then if wee perceiue not at the [...]te, that God will raze out the wicked without euer ſuffering them too recouer vp againe: let vs herken what the Scripture ſayth, and wee 60 ſhall perceiue that God rooteth them out after ſuche a ſorte, as menne ſhall not wote what is become of them. Thus muche concerning Sophars wordes where hee ſayeth, that the place where the wicked were, ſhall knowe them no more. And there is alſo a compariſon of a Dreame in the night, and as the phancies that menne conceyue. True it is that the life of man in it ſelfe may well be called a dreame. For what doe men heere vntill oure Lord haue inlightened them and made them knowe that they be ordeyned to a better life? VVhat do they (I ſay) but onely dreame? All ſuche as weene to get wealth and to heape vp riches heere bylowe, ceaſſe not too runne ſeeking heere and there, and too make large circuites: and yet notwithſtanding they come always to one point, which is, to thinke vpon nothing elſe but gathering: and all that is but a dreame. VVhat other vices ſo euer men be infected with, I pray you haue they any certeine mark or any reſting place ſo long as they bee intangled in this world? Haue they a cleere mind to vnderſtand that God calleth them? No. Haue they their thoughts well ſettled? Haue they their affections well ordered? No not at all. They do but dreame. To be ſhort, if all things were well ſerched by peecemeale which men purpoſe and deuiſe, which they take in hande, and which they doe: it would bee founde that their whole ſtate is but like a dreame or fancie that a man conceyueth. And (as I haue ſayde) ſuch may mannes life be generally ſayd to be. But ſpecially it may be verefied of thoſe that hold aloofe from God and turne their backs vpon him. For in as much as they leaue the light and wilfully ſeeke after darkeneſſe▪ it is meete for them to haue ſuch wages as they deſerue: that is too wit, to haue their wits confounded, ſo as they may not be able to iudge any thing, nor to diſcerne betweene white and blacke, but rather be ouerſpred with a [continuall] night to doe nothing elſe but dreame. And in deede wee ſee alſo howe they tranſforme thinges, and turne them cleane contrarie. Marke me a deſpizer of God: hee will beare himſelfe in hand that he is able to worke wonders: and yet in the meane while he knoweth not that if God be his enimie, he muſt needs periſh, and that he may wel fortifie himſelf, but he ſhal not be able to ſcape Gods hand that it fall not vpon him as a hideous ſtorme. But as I ſaid, forſomuch as the wicked do ſhun the light aſmuch as they can, they deſerue that God ſhuld caſt them as it were into an vnlightſome place, as it were into a continual night, there to be wrapped round about with darkeneſſe. Haue they once their minds ſo dazeled, they conceiue dreames and fancies, and make themſelues beleue this and that. So then it is not without cauſe that the holy ghoſt doth here by the mouth of Sophar liken the wicked vnto a dreame. And not onely they diſguiſe themſelues after that ſorte, but we ſee that other men alſo haue a falſe opinion of thē ▪ For if a wicked man be aduanced, euery man reuerenceth him, yea and they enuie his ſtate and would [...]ne be lyke him, And ſuch as can not come at it, doe oftentimes make an Idole of him.

Thus yee ſee in what cace menne are when they ſee the wycked proſper. But wee conſider not that within them they haue a woorme that gnaweth them without ende or ceaſsing, bycauſe Gods Iuſtice followeth them at the harde heeles, and they are alwayes troubled in their conſciences. Then knowe wee not in what perplexitie [Page] and vnquietneſſe the wicked are bycauſe God hath curſed them. But wee bee bleared with a certeine vayno ſhewe, and (as the prouerbe ſayth) all that gliſtereth is eyther golde or ſiluer in our eyes. So then let vs learne to remember that which is ſhewed vs heere: that is too wit, that wee muſt no more dreame, nor bee ſo led by our owne miſweening fancie. For God will skorne ſuch vanitie, and ſhewe that in the end after we haue bene in darkneſſe, a day will come wherein wee ſhall bee brought too light, and when that daye commeth, men ſhall ſee howe 10 we haue bene beguiled in our dreames. But nowe are we not in the night: for God inlighteneth vs, at leaſtwiſe if the let be not in our ſelues. VVhat is it then that maketh vs to dreame? what is the cauſe that we be ſo deceyued by our owne fonde imaginations, and that euery one of vs forgeth ſome fancie or other to him ſelf: but that we be loth to ſtay our ſelues to conſider what God doth dally before our eyes, and ſpecially what hee warneth vs of his worde? Beholde howe God ſheweth vs which is the true happineſſe and what is our true welfare. Bliſſed is 20 the man (ſayth hee) that feareth the Lorde: Bliſſed is the man that applieth himſelf to the minding of Gods truth: Bliſſed is the man that putteth his whole truſte in. God. For he ſhall bee like a tree planted by the ryuers ſide, alwayes full of good ſappe, ſo as nother heate nor drought maye cauſe him too forgoe his freſhneſſe, and luſtineſſe. Thus doth our Lorde ſhewe vs the true happineſſe, that we may knowe it if we our ſelues be not to blame. But what? we be fugitiue and cannot reſt vpon firme ground, but will needes haue a happineſſe that is ſlipperie and 30 flyghtfull. Therefore we be well worthy to periſhe and to tumble into the bottomleſſe pit, ſith we goe ſo wilfully to ſeeke after the darkeneſſe of the night. Thus ye ſee why I ſayde, that for ſo muche as God is ſo gracious as to inlighten vs with his worde: it behoueth vs to come away out of our dreames and fancies, to the end we be no more toſſed ſo. And afterwarde it is ſayde, that his bones are full of his youth. The Hebrewe word that Sophar vſeth heere, doth ſometimes ſignifie hid and ſecrete ſinnes: and ſurelye the Hebrewe worde that ſignifieth youth is deriued 40 thence alſo. And ſo, the ſenſe may be, that a wicked mans bones are full of the ſinnes that he hath committed, and ſpecially that hee began to commit them in his youth, or elſe that in his youth his bones were full and he was filled and glutted with pleaſures, ſo as he had his hearts deſire, and all that euer he had a mynde vnto came to his hande. This is it that wee haue to note. So then, if wee take the worde youth in his owne ſignification, the meening will be, firſt that Sophar warranteth the wicked, that if they be once giuen vnto euill, they neuer returne backe agayne,50 according as it is ſayde in Salomons prouerbs, that when a yong man hath once taken a wrong way, he ſhall go on ſtill: and when he commeth to olde age he ſhal continue al one. VVe ſee that when men haue once takē their way awry to giue themſelues to naughtineſſe: it is verie hard to plucke them backe againe. Lo here a good and profitable leſſon And although it be common ynough [in talke] and that the verie heathen men haue made prouerbes of it: yet haue wee neede too bee warned of it, conſidering howe we be ſo much giuen to continue in euill as it is rufull 60 and thinke it to be nothing at all. But we perceiue not howe Satan taketh poſſeſsion of vs when we continue in our filthyneſſe. VVhen a man beginneth firſt to do euill, he thinketh that if he followe it ſtill a day, a moneth, or a yeare, he ſhall returne well ynough againe in the end: verely as though we had repentance in our ſleeue. But (as I ſayde,) beholde, Satan creepeth into vs and taketh poſſeſſion of vs ere we be aware. Therfore let vs keepe vs from hardening ſo in euill, and as ſoone as wee perceyue that our fleſh and naughtie nature egge vs and prouoke vs to ſtep aſyde, let vs be reſtreyned by the feare of God. And if we be falne, let vs doe our endeuer to get vp againe incontinently: and when wee bee out of the way, let vs returne by and by. I ſay, it is not for vs to delay till to morrow. And ſpecially when a yong man ſtandeth vpon the ordering of his life: let him be well aduiſed that he gyue not himſelfe ouer to vice and filthineſſe. For if he weene too returne, when hee liſteth himſelfe: hee is deceyued. Yee ſee then that the fyrſt thing wee haue too marke, is that wee muſt not bee ſaped in our ſinnes. Nowe then, it is a verie fitte manner of ſpeaking to ſay, that the bones of the wicked are full of their youth: that is to wit, the wicked not onely haue ſome fleeting luſtes: as a man ſhall ſee ſome folke that haue not anye malicious wilfulneſſe in them, nor are vtterly deſpyzers of God, but haue ſtill ſome ſeede of godneſſe, and would fayne giue themſelues to weldoing, howbeit for as muche as they haue no holde of themſelues, nor are conſtant, aſſoone as they meete with any prouocation, they ſtreit ouerſhoote themſelues: we ſhall ſee ſome ſuch, (I ſay.) But Sophar meeneth much more heere: that is to wit, they haue their bones full of naughtineſſe within, and are ſoked or ſteeped in it, and they delight themſelues in it. And we ſee alſo that when the diuell poiſoneth men, it is not by ſtinging them lightly, but by ſheading his venim into the bottome of their heart, ſo as their witte and vnderſtanding may conceyue nothing but euill. Lo howe God puniſheth ſuch as haue deſpyzed him, and gyuen themſelues ouer to euill, ſo as they do dayly appayre and wex euer woorſe and woorſe. Hereby we ſee that it is not in mannes choyce to repent when he liſteth, as theſe ſcoffers ſay, mocking God, with Tuſh, there needs but one good ſigh at the end. But who ſhal giue them that ſigh? VVherefore let vs beware that we welter not in our ſinnes. For if they once get into our bones and intoo our maree, oure naughtineſſe will goe with vs to our graue, and well may wee ſtryue againſt it, but yet muſt we be fayne to dwell with it ſtill in our olde skin. Therfore let vs beware that ſuch vengeance of God light not vpon vs. Furthermore (as I haue ſayde) there is another leſſon for vs too gather out his ſaying, that the bones of the wicked are full in their youth, and that they ſhall lie down with them in their graue, where their naughtineſſe ſhall lie with them ſayth Sophar. Hereby he meeneth that when the wicked are (as yee would ſay) redie too burſt for fulneſſe of goodes and pleaſures: God will make them leane ynough, ſo as they ſhall wither away, and be fayne to go ſtarke naked to their graue. That ſerueth too confirme the matter that was diſcourſed not long afore, that is to witte, that when the wicked haue their owne wiſh, and are in their cheefe iollitie, ſo as they ſeeme to bee the happyeſt men in the whole world: it is all one as if their bones had bene full in their youth: that [Page] is to ſay, as if God had firſt giuen them all that they could wiſh, and afterward made them to lay themſelues downe to ſleepe. And with whom? Euen euery man by himſelfe alone: that is to ſay, with no more but only his bare carkeſſe. For God vncaſeth them, and when they be ſtripped ſtarke naked, he ſendeth them to their graue. Hereby we bee admoniſhed, that when wee ſee the wicked men haue meate and drinke their fill, yea euen till they burſt, ſo as their riches flowe vnto them more than they deſire, and they be honored and haue all their pleaſures: I ſay we be 10 warned not to be out of quiet when wee ſee ſuch things. For ſeing that our Lord hath told vs that it muſt be ſo: it is good reaſon that we ſhould paſſe ouer ſuch ſtumblingblockes, and not be ſhaken by them. But let vs marke wel their ende which Sophar ſheweth here, howe that euerie one of them muſt goe lie downe alone by himſelfe in his graue. Then ſeeing it is ſo: let vs tarie till our Lord vncaſe the wicked: and then we ſhal haue no more cauſe to enuie them, nor to ouerſhoote ourſelues with them. If it be ſayd, that it is a common thing to vs all to goe to duſt,20 and there to rot: it is true. Howbeit we haue good companie, inaſmuch as wee haue walked in the feare of God during our life. For we know that if we yelde our ſoules into his handes, hee will keepe them well and faithfully. VVe ſhall be well accompanied in as much as we knowe that the very Angels of God (as the ſcripture telleth vs) ſhall receiue our ſoules to put them into this ſaide good and ſafe keeping, vntill wee riſe againe into the heauenly glorie. Albeit then that to outward apparance, euerie one of vs be cut off from the world, and from the companie of 30 men, and layd in our graues: Yet ſhall we be well accompanied to Godward, when wee haue walked in the feare of him. But on the contrarie part, the wicked muſt lie ſtill in the duſt: and although they haue had great traines and band es and haue (as ye would ſay) trayled a long tayle after them: yet muſt God bring them too the ende that is declared here. Afterward it is ſayd, that if euill be ſweete in their mouth, they will holde it vnder their tong, they wil ſpare it without ſwallowing of it downe, and keepe it ſtill in the palate of their mouth, and further, that it ſhall be turned into 40 the gall of an Adder in their bowels, and that aſſoone as they haue ſwallowed it down, they ſhall ſpue it vp againe. And among theſe things hee ſpake alſo of the children of the wicked, which thing I had forgotten. Sophar therfore among thoſe other things ſayth, that wicked folkes children ſhall flatter the poore, and their handes ſhall restore the riches that they bad poſſeſſed. Hereby hee doth vs to vnderſtande that God will vtter his vengeance and make it to be felte, not onely in the perſons of thoſe whome he ſpeaketh of: but alſo in their children, according alſo as the Scripture 50 ſayeth, that God will make the iniquitie of the fathers to come home into the boſomes of their children. It maye ſeeme at the firſt bluſhe that this agreeth not with Gods rightuouſneſſe. For the ſoule that hath ſinned ſhall beare the puniſhment of his ſinnes, as it is ſaid in Ezechiel. How is it then that God puniſheth the children for the ſinnes of their fathers? Hee doth ſo in deede. Howbeit we muſt preſuppoſe that God doeth oftentimes of his owne gracious goodneſſe exempte the children of the wicked, and not ceaſſe too bliſſe, notwithſtanding that they had deſerued 60 to bee curſed. Againe when God intendeth to performe the iudgement, whereof mention is made heere, hee letteth the children of the wicked too holde on their owne race after the ſteppes of their fathers. By reaſon whereof, they can not but continually increaſe the miſcheef: and for ſo much as they be vtterly voyde of Gods ſpirite, they doe but prouoke his wrath, and continue in heaping vp of his vengeance vpon themſelues, according as God had executed it vppon theyr fathers. True it is that the verie cauſe here of is, for that God draweth them not backe by his holie ſpirit, ſo as they might not follow their fathers. And what for that? Is he bound or tyed too any man No. So then, let vs not thinke this maner of puniſhing ſtraunge whereof Sophar ſpeaketh heere: that is to wit, that God ſhould impoueriſh wicked mennes children and bring them to ſo lowe an ebbe, as they muſt be fayne too fawne euen vpon the verieſt raſcals. Theyr fathers were paſsingly proude, in ſo muche as the greateſt and honorableſt ſorte durſt not matche with them, but ſtoode in awe of them: according as we ſee that ſuch as haue their hearts ſo puffed vp with pryde, muſt needs diſdeyne men, ſeeing they haue alreadie begonne too deſpyze God. VVe ſee then an intollerable pryde in them, when they can not voutſafe too giue a good looke too ſuch as come to ſue too them and too make ſupplication. VVell, is it ſo? Their children muſt bee fayne too ſue too the verieſt raſcals that are. I ſay that this vengeance is performed when God ſuffereth the children too followe their fathers. And it is a thing right neceſſarie for vs to knowe, to the ende we may conſider of what ſorte the vengeance of God is vpon the wicked, ſeeing it muſt alſo extend to their children: like as on the other ſide we perceyue the infinite goodneſſe of oure God, when it pleaſeth him to bliſſe our children and to make them fele his mercie for our ſakes. For is not that an excellent recorde of the loue that he beareth vs? So on the contrarie part, when wee ſee the fire of his wrath ſo kindled that it not onely purſueth our ſelues, but alſo ſpreadeth further and catcheth hold of our children alſo: is it not inough to make our haires ſtand vpright vpon our heads? Then let vs learne to walk ſo much the more carefully in the feare of God, leaſt we drawe the ſayd horrible puniſhment vpon oure ſelues and our ofſpring. And herewithall let vs vnderſtand alſo, that our Lord will bliſſe the ofſpring of thoſe that haue feared and honored him, that wee maye with the better courage giue ourſelues to his ſeruice, whē we ſee him ſo liberall that he thinkes it not ynough too make promiſſe to vs, but will haue the ſame to extend to our children alſo. Behold (I ſay) what we haue to marke in this ſentence. Nowe conſequently it is ſayde, that their handes ſhall restore their riches. And that agreeth with this that Sophar addeth: namely, hath hee deuowred? Hee must ſpewe it vp againe, and God will make him too restore the thing that he hath ſwallowed vp. It is mente heere, that the wicked may well rake muche toogither in a ſhort tyme and inriche themſelues: but they ſhall neuer the ſooner inioy the goodes that they haue gotten. And why? For eyther their children muſt bee brought to pouertie: or elſe they themſelues muſt ſpue them vp againe. For God will not tarie ſo long a time in making them too yeelde vp their account. But when they ſeeme to bee come to the full point of their purpoſe, God muſt bee fayne to doe a cure [Page] vpon them, and make them to caſt vp their ſtomackes, to rid them quite and cleane of the great ſtore of goods that they had raked togither. VVee ſee verie many examples hereof: but yet there are verie fewe that thinke vpon it. I ſay wee ſee men pilling and ſcraping on all ſides. VVell, God giueth them the bridle, ſo as they haue the meanes and occaſions to inrich themſelues: they buy both houſe and landes, they turne the pennie, and they deale with marchandize: and ſo ye ſee them as full and as well ſtuffed as may. But haue they once ſwallowed vp all, there 10 will come ſuch a ſtorme, that he which was worth a hundred thouſand crounes, ſhall find himſelf ſo diſtreſſed, as hee would bee glad to ſcape ſafe with his bodie, like as a poore man that is in the midds of the Sea, would giue all the goodes hee hathe that hee might ſaue his life: Euen ſo (ſaye I) doeth God ſuffer riches too choke the men that haue raked them togither, and to be as it were their hangman: or elſe he ſhal be bereft of them and impoueriſhed aſſoone as there commeth any ſodeine ſtorme. Alſo we ſee otherſome that waſte away by peecemeale. Truely 20 men will ſay, ſee the euill lucke, beholde ſuch a one who was verie rich, he had ſped ſo well by his owne pollicie, as he was come to that ye ſee: and nowe is ſuch a miſfortune befalne him, or ſuche a man hath delte amiſſe with him, or he hath made a fooliſh bargaine, or elſe he ieoparded too much. Thus wee looke vpon the meane cauſes: but we ought to go to the principall: which thing wee do not: and therein we bewraye howe blind we be, for that wee conſider not that when ſuch manner of men are inriched by crueltie, extorciō, craft, deceit, & guile, and haue 30 raked other mens goodes vnto them without pitying the widowes and fatherleſſe: that is the verie cauſe why they be turned out of all their goods. So then for want of knowing Gods hande, althoughe it ſhewe it ſelfe: wee turne all vpſide downe. VVherefore let vs learne to take better heede than we doe. And when God giueth vs ſuch examples, that is to wit, that ſuch as haue bene verie rich are not only abated, but alſo delte withall by God as hee maketh them to caſt their gorge, ſo as we ſee them impoueriſhed before oure faces: let vs acknowledge that it is 40 God which layeth his hande vpon them. But whereas it is ſayde here, that their owne bandes ſhall restore their riches: howe commeth it too paſſe that they which haue ſo ſwallowed vp all things, doe ſtoupe ſo lowe as to reſtore that which they haue raked togither with their owne handes? His meening is not that they do it of their owne accord. For the wicked would neuer come to that poynt by their good wills, excepte God graunt them a ſpeciall grace too acknowledge, Alas, I haue doone thoſe men great wrong whome I haue ſo polled and beguiled, and therefore I 50 muſt bethinke me to reſtore all to them againe. If ſuche as haue defrauded their neyg-bours can come too this poynt: it is a bliſsing of God. But heere Sophar ſpeaketh of thoſe whom God curſeth. Howe then ſhall their hands reſtore the thinges that they haue taken? It is for that men knowe not the meanes whereby God maketh them to caſt their gorge, and to ſeeme vtterly deſtitute of wit and vnderſtanding, whereas heretofore they had bene ſo skilfull in dooing theyr buſineſſe as they coulde diſcourſe vppon their matter howe too lay for them afore 60 hande, and ſay, ſuch a thing muſt bee done firſt, and then will I haue that thing doone, and this waye and this muſt we go to worke. Then as they haue bene politike to gather to themſelues on all ſides: ſo ſhall yee ſee them become ſtarke dolts in ſo much that they ſhall ſeeme to giue backe againe all the riches which they had ſcraped togither, as though they had coſt them nothing: and too bee ſhorte a man would ſay, that they play the little babes which do and vndo their things. True it is that ſuch maner of men ceaſſe not too bee as couetous as euer they were, and to haue their furnace ſtill burning in them, ſo as they could find in their harts to haue deuoured a hundred worlds. But yet they be ſo blinded in themſelues, as they paſſe not to laſhe out that which they hilde ſo ſtreitly before. And whereof commeth that, but bycauſe God diſfurniſheth them of all wit and reaſon, to impoueriſh them after that ſorte? Thus yee ſee what wee haue to marke in the firſt part of this ſentence. But now, although the wicked do ſwallowe vp things in that maner, deuouring one, and fleecing another, and ſeeming to themſelues neuer to haue ynough, though their goods increaſe ſtill more and more: yet let not vs ceaſſe to behold that thing by fayth, which we ſee not as yet with our eyes. Looke mee vpon a wicked man that inricheth himſelfe, hee ſcrapeth vnto him on all ſides. VVell, what ſhall I thinke of him? wee muſt haue an eye to that which is ſayde heere. True it is that wee ſhall not foorthwith perceiue howe oure Lorde doth the cure that I ſpake of, in making them too reſtore the things that they haue ſo ſwallowed vp and deuoured. But let vs behold that thing in his word which wee conceiue not of our ſelues, nor ſee not euidently: and it will make vs that wee ſhall not be tempted, to doe euill. For what maketh vs ſo couetous to take away other mennes goodes? It is bycauſe wee beare our ſelues in hande that thoſe things ſhall continue with vs for euer. But on the contrarie ſide, ſee howe God threatneth vs, to the intente it ſhould ſerue for a brydle to reſtreyne vs, that we might not be tempted to ſtretch out our handes to other mens goods, or to inrich our ſelues by the loſſe of our neyghbours. Nowe immediatly it is ſayde that if euill bee ſweete in his mouth, he will hold it there. See heere the trim and fit ſimilitude that Sophar vſeth. For it expreſſeth at what poynt the deſpyzers of God be: that is to wit, that looke where they take any pleaſure, and looke where they finde any ſweeteneſſe, there they holde themſelues and feede their humour: as for example, when a couetous man can gather any goods, that is ſuger and honnie to him. Surely it is as if a man were hunger ſtaruen, for although a piece of maet were nother taſtable nor ſauerie, yet wil he chop it vp. And it commeth to paſſe (as Salomon ſaith in his prouerbes) that he which is throughly a hungred thinkes the meate that hee eateth to bee ſweete, although it bee bitter in deede. The wicked then are in the ſame cace: that is too ſay, in all their miſdooings they finde ſome ſweeteneſſe. And howe comes that too paſſe? Bycauſe the diuell ſauceth them. Looke vpon a whoremaiſter: if he be once chafed with his owne luſt, the diuell blindeth him, and makes him finde his ſinne ſo ſweete, that all his delight is in it. If a man be giuen to drunkenneſſe, or too gluttonie, hee ſerues them of the ſame ſauce. Thus yee ſee howe the wicked and the deſpyzers of God, doe finde ſweeteneſſe in all their miſdooings. For they playe as [Page] theſe liquerous folke do, who licke their lippes and holde it as if it were ſuger, yea and ſomtimes keepe it vp to the roofe of their mouth, to hold the ſweetneſſe of it the longer, and they be loth to ſwallowe it downe to ſoone. VVe ſhall ſee ſome of theſe liquerous ſort that (as another bodie ſaith) could finde in their harts to haue Cranes necks, to the intent that the fauour of the meate might tarie the longer with them? And if they meete with a cup of good wine, they thinke they haue neuer emptied the glaſſe ynough: but they would faine haue the ſweetneſſe of it to 10 tarrie longer, and that there were a ſpring in it too runne continually. So then Sophar ſayth that the wicked doe find fauor in iniquitie, like theſe liquerous folk, who whē they haue a delicate morſell in their mouth, do holde it vpon their tong, rub it to their palate, and licke their lips and are as well at eaſe as can be. Lo in what point the wicked are: but in the end they find a bitternede hidden vnder it. And where of commeth that? when a man will giue one poyſon, he muſt ſeaſon it with honny and ſuger, that the bitterneſſe of it be not felt at the firſt taſt. But aſſoone 20 as the poyſon is ſwallowed down, it worketh verie ſharply, and the bitterneſſe of it becommeth much feercer and deadlyer, than if hee had felte it at the firſt receiuing of it when the morſell was yet in his mouth. So alſo when the wicked haue ſwallowed downe their ſaide ſweetneſſe, Sophar ſayth that it ſhall be turned in them to the gall of an Adder. Nowe muſt wee indeuer to beare this in mynde. And ſurely although that by the declaration of this ſimilitude, euery man ſees it to be a meetly common doctrin, & ſuch a one as may be vnderſtood euē of the rudeſt and 30 vnlearneddeſt ſort: yet notwithſtanding our colde practizing of it doth always ſhew that we haue not takē heed inough of it. Neuertheleſſe there is ſuche a grace in this ſimilitude, as a man may well ſee that the holye ghoſt did ſet it downe to the end to ſtirre vs the more to remember what is conteyned in it. So then when wee perceiue that the diuell commeth to tempt vs, and layes his baytes for vs: let vs beware we be not allured by him, for vices wil at the firſt ſight haue alwayes ſome ſweetneſſe in them ſo as wee ſhall bee deceiued by them. But they bee full of 40 hookes. The hungrie fiſſhes do no ſooner byte the bayte, but immediately they bee ſtricken and hang faſte by the hooke. Euen ſo is it with vs when we ſuffer our ſelues to bee ſeduced and beguiled by oure owne vices. Yea and euen the heathen men haue often vſed this ſimilitude, (according as Plato ſayth) that looke howe many luſtes and affections there are in men, ſo many baytes and allurements are there, which Satan offereth them to throw them headlong afterwarde into deſtruction. True it is that at the beginning there will bee ſome likelyhoode of ſweetneſſe, and it will ſeeme to bee the ſweeteſt thing in the world. But in the ende, that which is conteyned here muſt needes ſhewe it ſelfe: that is to wit, that the ſweeteneſſe which the wicked ſhall haue felte in all their miſdoings, ſhall be turned into the gall of an Adder. And for as much as heere is mention made of the deſpyzers of God, that is to wit, that aſſoone as they ſhall haue chawed the poyſon, and ſwallowed it downe, although they feele not the bitterneſſe at the firſt, yet muſt it ſhew it ſelfe in the end: let vs pray God that he ſuffer vs not to finde ſauor in our own vices, but that he giue vs the ſpirit of wiſdom: that wee may diſcerne aright, and not be deceiued by the vaine ſweeteneſſe that wee feele in our finnes at the fyrſt taſte. Then let vs not be allured by that, but rather, let vs ſeeke true and liuely ſweeteneſſe in his grace, whiche is communicated vnto vs by our Sauiour Ieſus Chriſte, to the ende he may fill vs with the ſweeteneſſe of that hope of the euerlaſting life wherevnto he calleth vs. Furthermore, let it not greeue vs though we bee kept hungrie in this life, and haue not wherewith to fill our ſelues, but rather bee pyned at Gods hande with many afflictions and miſeries, let it not greeue vs I ſay to beare it, aſſuring our ſelues that we ſhall bee partakers of the heauenly inheritaunce, wher we ſhal haue full frition of the ineſtimable ſweetneſſe that God hath promiſed to thoſe that are his, which as yet is hidden from vs.

Nowe let vs fall downe before the face of oure good God, with acknowledging of our ſinnes, praying him, that he will not ſuffer vs to yeld our ſelues to Satans deceits: and that although of our owne nature we be ready to turne aſidevnto the enticementes that, he offereth vs, yet we may be ſo hilde backe and reſtreyned by his holie ſpirite, as none of the luſtes and affections of our fleſhe may carrie vs away, to toſſe and turmoyle vs, as they are wont to do, but that we may ſtedfaſtly withſtand thē, vntill that by the power of his holie ſpirit wee haue gotten full victorie, and bee come to the marke which our good God hath ſet afore vs, that is, that beeing conformed too his glorie, and vnited too his ſonne in his heauenly kingdome, wee may haue wherefore too glorifie and magnifie him, and too reioyce fully in him. That it may pleaſe him to graunt this grace not onely too vs, &c.

The .lxxv. Sermon, which is the third vpon the .xx. Chapter.

This Sermon goeth on ſtill with the expoſition of the .xv. verſe, and then with the text following.

16 He ſhall ſucke the venim of the Adder, and the toung of the Viper ſhall ſlea him.

17 He ſhall not ſee the riuers and the ſtreames that flovve vvith honnye and butter.

18 He ſhall reſtore that vvhich hee hath gotten, it ſhall not tarie vvith him according to the ſureneſſe of his chaunge, nother ſhall he inioy it.

19 Hee hath gathered togither and hee ſhall bee made poore, hee hath ſpoyled the houſe and not builded it.

20 He ſhall not feele any contentation in his belly, nother ſhall he be able to keepe his deſire.

[Page] AMong the other corruptions that intice vs to drawe from God, and to giue our ſelues too euill dooing, one is that men are ſimplie perſuaded that it is a deſirable thing to bee rich, without regarding wherein riches conſiſt, or that the ende of poſſeſsing them is to enioy them. The world then is blind, ſo as it knoweth not what it is to be rich, nor to what end and purpoſe men ſhould be rich. And ſo wee ſee that the wretched vnbeleeuers are wedded to this affection,10 namely that a man muſt be riche by what meanes ſoeuer it be. Herevpon they fall to ſnatching, polling and extorcion, paſsing not how they come by things ſo they haue them, and in the meane while knowe not that God curſeth them, and that when they haue gathered greate abundance of goodes ſo as they may ſeeme to haue ſwallowed vp the whole earth, they ſhall reape no fruition of the goodes that they poſſeſſe. And why? For God will plucke their goodes out of their handes, or elſe make them ſo too melte away as they ſhall feele no profyte by 20 them. So much the more doth it ſtande vs in hande too marke well the ſentence that is conteyned heere. For firſt it is ſhewed vs, that men be guyle them ſelues when they beare them ſelues in hande that when they haue gathered great goods they ſhall inioy them. And yet notwithſtanding, that is the thing that all couetous folke doe ground vpon, If I may get lands and poſſeſsions (ſay they) I ſhall take the reuenewes, ſo as I ſhall not neede too goe ſeeke for corne or wine out of myne owne Cellars, and Garners, but I ſhall haue to make money of beſides. Againe 30 I ſhall haue diuers other things, ſo as men ſhall bee fayne too ſeeke to mee, and I ſhall haue neede of none of them. I ſhall bee honored, I ſhall be credited. If any man hang the groyne at mee, I ſhall haue money in my pouch to wring him with. Nowe when men make ſuch account, they may ſoone come ſhort of their reckening and (as the common prouerb ſayth) they recken without their hoſte. For God may well ſuffer ſuch men to gather and to gain, and too heape vp great ſtore: but when they bee fullie fraughted and charged, then muſte they lay vp their ſtomaks 40 againe. Thus ye ſee what is ment in the firſt place by ſaying, He hath deuoured [greate] goodes, but hee must ſpue them vp againe. And why? For God will plucke them out of his bellie. How comes it to paſſe that the vnbeleuers beare themſelues in hand, that the goods which they haue gotten ſhall continue alwayes with them, and that they ſhall neuer be bereft of them? It is bycauſe they perceyue not that there is a God in heauen which muſt cal them to account as it is ſhewed vs here in this ſtreine. For it is rightly ſayde that couetous folke do make iuſt reckening that 50 they be ſure of all the goodes that they poſſeſſe. But the holy Ghoſt bringeth vs backe to this iudgement of God. VVhen a man (ſayth hee) ſhall haue ſwallowed vp all the goods that he is owner of, ſo as he hath it, not only in his coffers, or in his garners, or in his cellars, but alſo in his belly, is not God able to plucke them out againe? So then let vs aſſure our ſelues it is to no purpoſe to haue deuoured them. In our getting of goods, it behoueth vs aboue al things to be able to proteſt truly that we hold all of God, that is to ſay, that we haue gotten them by means lawfull 60 & allowed of God, ſo as he hath put thē into our hands. Lo here the principal point that we muſt ame at: I meane euē then whē the cace ſtādeth vpō gathering of the goods of this world. Then let vs no more be ſo foliſh as to imagin, that al our happineſſe conſiſteth in being rich. But rather let vs bethink ourſelues that the true richneſſe is not the hauing of great abundance of worldly goods, gottē by right or wrong: but the bliſsing of God, ſo as a mā be cō tented with that he hath, & therwithal alſo be able to inioy and vſe the goods that are in his handes. And this is a ſpeciall gift of God. Furthermore let vs be afraide of this threate that God will make vs to ſpue vp that which wee haue deuoured, notwithſtanding that the ſtomacke and bellie haue conſumed it. Let vs learne (I ſay) to take that which God giueth vs by his grace, and to bee contented with it, ſo as we play not the cormorants and drunkards, who cram in ſo much that they are faine to lay it vp again byandby after: but rather as the ſober & aduiſed man that taketh his repaſt meaſurably, ſo let euery of vs take heed to increace himſelfe by ſuch meanes as God giueth him, that he be not caried away with ſo exceſsiue couetouſnes as to deceyue on the one ſide, to deuoure on the other, to rake to him by deceyte one way, and to pill and poll another way. Therfore (as I ſayde) let vs content ourſelues to receyue whatſoeuer God ſhall giue vs. But here is added yet a greater curſedneſſe: that is to wit, that ſuch as lyke too inriche themſelues by ſuttleties, or by crueltie, or by any other vnlawfull meanes, doe ſucke the poyſon of the Adder, and the Vipers toung ſhall kill them. This is according to that which was afore, that is to wit, that the wicked mennes meate ſhall bee turned intoo the gall of Adders within their bowelles, notwithſtanding that they find it ſomwhat ſweete in their mouth, yea and licke their lippes at it, and delight themſelues in it with rolling it about with their toung. VVe ſee that ſuch as neuer thinke themſelues to haue inough, are well at eaſe and very merrie when they may deceyue any man. And againe if they haue any practize in hande, ô (ſay they) that will fall out well for our purpoſe: ſo as if they once take in hande too get any thing, they will neuer bee at reſte till they haue brought it about. Thus is there ſweeteneſſe in their tong, but God turneth it all to bitterneſſe. VVherefore let vs marke well, that when it is ſayde heere, that the wicked ſhall ſucke the poyſon of Adders, and that the viper ſhal kil thē: it is to ſhewe vs that God can well chaunge all the ſweetneſſe where with the wicked doe beguile themſelues. For if they intrap folke, they thinke themſelues the happieſt men in the worlde. Too bee ſhort, it is their paradyſe if they can intrap men on all ſides. But what? we muſt goe to the ende of them. For it is ſayd that God will chaunge all, and turne that thing into Adders poyſon, which was thought to bee as ſweete as honnie and ſuger. Then let vs ſimply followe the petition wherein our Lorde Ieſus Chriſte hath taught vs to aske our dayly breade of God. For vnder that ſaying is comprehended that when God ſhall haue giuen vs what to eate and drinke, he muſt alſo voutſafe to turne the ſame into good nurriſhment. For it is not ynough for vs to haue wherevpon to feede: but our Lorde muſt alſo be fayne too bliſſe i [...] throughly, and to make it auayle to our nurriſhment. But (as we ſhall ſee againe anon) hee that crammeth and glutteth him ſelfe with much eating, is ſo farre off from being ſuffized: that [Page] all of it ſhall bee turned into his bane. True it is that he may well be filled: but that ſhall be after the maner of a wretched bodie that hath the dropſie. For were a dropſiman purged of that humor that is in his bodie, he ſhuld bee better at eaſe with one half cup of wine, and one bit of bread would do him more good, than all the meate in the world. But foraſmuchas he is full of naughtie humors within: he might drinke vp the Sea and the fiſſhes to (as men ſay) and yet be neuer the better. Euen ſo is it with them that haue deuoured al things cruelly like wild 10 beaſtes. God muſt be fayne too turne it all to their bane. And ſo folowing the admonition of Moyſes, let vs learne to pray God to be our foſterfather. For euen therfore did God feede his people in the wilderneſſe by the ſpace of fortie yeeres without bread or other vitayles, by giuing them Manna from heauen. God (ſayeth he) hath mainteyned thee after that ſort, to the intent that thou ſhouldeſt know for the time to come, that man liueth not by his owne labour, ſo as thou mighteſt ſay, it is by the diligence of mine owne hands that I haue gottē theſe things:20 no: but like as thou ſeeſt that God fed t [...] fathers in the wilderneſſe with Māna from heauen: ſo when he giueth thee bread, receyue it thou as of his owne hand. Nowe let vs go couetriches and rake them too our ſelues: [But therewithall] let vs marke what is ſayd here, that is too wit, that they ſhall be ſo farre off from turning too our welfare, that God conuerteth them into adders poyſon, and maketh them like the byting of a Scorpion. Yea and we might know this by experience although it were not written. Let vs open our eyes, and we ſhall perceyue that 30 God executeth his iudgements in the worlde, after the ſame maner that is ſpecified here. But what? we be blind: I ſay not that we be vtterly ignorant, but that we ſhet our eyes bicauſe we would not ſee them. True it is that ſomtime they cannot be diſcerned: for euen the good men are troubled with much feare. But yet for all that, God ſetteth markes vpon his iudgements, to the end we might receyue ſome inſtruction by them. Therefore it is long of vs and of our wilfulneſſe [that they bee not ſeene] bycauſe wee turne away our ſight from that which God 40 ſheweth vs. Then let vs learne to bee ſomewhat wizer, and whereas it is told vs heere, that we ſhall come ſo farre ſhort of being nurriſhed by the goods that we get by rauening, that the ſame ſhall become our bane, & they ſhall ſooner burſt vs than ſatisfie vs: let vs learne too content our ſelues with the little that God ſhall giue vs, ſo the ſame may do vs good. Now it is ſayd immediatly, that the wicked ſhall not ſee the riuers nor the ſtreames that flow with butter and honnie. Heere wee be done to vnderſtand, that the wicked ſhall bee depriued of the bliſsing that God 50 hath promiſed ſpecially to the faithfull, whiche is to giue them ſuch abundance, as if the riuers flowed with wine, honnie and butter. True it is that we ſee not this: but yet for all that, when wee bee ſuſteined by Gods grace, and know him, and reſt vpō his goodneſſe and fatherly loue, aſſuring our ſelues that he careth for vs too nurriſh vs as his children: if the riuers flowed full of honnie and butter, we ſhould not be ſo well contented as wee be. For all things in this world may periſh & fade away, ſauing this fountaine (that is too wit the hand of God) which neuer 60 drieth. So then it is not without cauſe ſayd heere precyſely, that ſuch as feele not the ſayd nurriſhment of God, but play the wilde beaſtes, may well burſt themſelues, and when they haue all the pits and all the welſprings in the worlde, yea and the great riuers too: yet muſt they be a [...] thirſt in the middes of them, and all their abundance ſhal not be able to ſuffize them. And what is the cauſe? It is for that they be deſtitute of Gods bliſsing. For (as I ſaid) that is it wherein conſiſteth all the reſt and contentation of men: and that is the meane too fill them and ſatisfie them, that is to ſay, to make them ſay ho, that they may prayſe God and alwaies go on forewarde in their race. Then if we haue not this bliſsing of God, all the goods in the world cannot ſuffize vs. Theſe ſayings are common ynough as it ſhould ſeeme: and yet who is fully perſwaded that they be true? For if it were ſo, ſurely we ſhould ſee equitie and vprightneſſe reigne among mē, and there ſhould not neede ſo many lawes, nor ſo many Iuſticers to repreſſe the extortions that are committed. Yea there ſhould not neede ſo much teaching and exhorting. For euery man would bee his owne ſchoolemaiſter and teacher, and euery man would carie Iuſtice with him inclozed in his hart, ſo as it ſhould not be needefull to come to the iudge, there ſhould neede no Seriants, aduocats, nor proceſſes. For we would preuent the miſcheef, and aſſure our ſelues that god who hath put the goods of the world into our hands, could ſuſteine vs as he thought good and as he hath promiſed vs, although we had not one graine of corne, no nor one drop of water. And in good ſooth wee be conuinced hereof by experience. For by crauing our ordinarie foode at his hād, we be fed like little babes by his goodneſſe. If we haue not much, yet let vs content our ſelues. For he ſheweth vs the grace to nurriſh vs, as if Manna fell vpon vs from heauen: If wee haue much: he will haue vs to put it to the right vſe: whiche is, that wee muſt not bee as cormorants to keepe euery of vs to himſelf that which wee haue receiued, but muſt communicate it to ſuch as haue want and neede of it. So then, ſeing that our Lord auoucheth himſelfe to be the foſterfather of thoſe that are his: let vs not feare that we ſhall be left deſtitute of that which he knoweth to be needefull for vs, but let vs hold our ſelues contented with ſo faire a promiſe. Certainly if we had that diſcretion in vs, euery one of vs would be refrayned, and there ſhould neede no threatnings nor lawes to ſay, Abſtaine ye from euildoing, hurt not your neighbours, do no man wrōg, do no more to others than ye would haue done to your ſelues: for euery man would be brideled of himſelfe, and be induced to vprightneſſe, and we would not go to violence as wee do. But now it is ſeene, that mens luſts are ſo outrageous, as they cannot by any meanes bee tamed, no cords nor cheines are able to tie them. Then (I ſay) there ſhoulde neede no ſuch conſtreints, but our handes would of our owne accord bee as it were tied vp from doing euill, yea and we would be deſirous to ſerue euery mans turne and to do them good. For theſe cauſes wee ought to minde this leſſon well. For it will be ynough to draw vs backe from all vanitie and looceneſſe, from all exceſsiue luſts, and from all the wrongs and extortions that we haue bin wont to do for the enriching of our ſelues. Moreouer, it will ſtirre vs vp to regard God, by reſting vpon his onely bliſsing, and therewithall to vſe well the goodes that hee [Page] hath put vs in truſt with, knowing that wee bee but ſtewards, and that his giuing of them to vs is vpon condition, that wee ſhould yeeld him a good and faithfull account of them, by ſhewing that none of vs hath deuoured them alone by himſelfe, but made our neighbours partakers of them, according to the abilitie that wee haue receiued. Thus yee ſee in effect what is conteined here. Now it is ſaide, That the wicked ſhall reſtore that whiche they haue gotten, and that it ſhall not abide with them, no verely according to the meaſure of their change, nother ſhall they 10 inioy them. That which wee haue herd heretofore, is expreſſed heere more at full. How is it then that the wicked are neuer ſatisfied, although they haue gathered ſo much goodes, as they ſeeme ready to burſt? VVherfore do they alwaies want? It is bicauſe our Lord proſpereth not the things that they haue in their hands. For like as a man might caſt much goodes into a gulfe and yet they ſhould not be ſeene: ſo an inſatiable man may ſnatch and catch on all ſides, and yet not ceaſſe to be hungrie ſtil. And this commeth of twoo cauſes. For as it is a ſingular grace of 20 God when wee can content our ſelues with a little, ſo as we call vpon his name, and waite to be fed at his hande, according as we haue found our ſelues to haue bin nurriſhed by him heretofore: ſo on the contrarie part when he ſuffereth the couetouſneſſe of the vnbeleeuers to bee kindled, ſo as they bee alwaies gathering, and euermore coueting and neuer contented: The ſame is a puniſhment to them. Then let vs marke well, that the firſt cauſe why the wicked cannot inioy the great goodes that they haue gathered, is bicauſe our Lorde ſets their luſts on fire, and 30 ſuffereth them too haue a racke within them that neuer ceaſſeth too torment them: and the Deuill ſtill kindleth the fire by Gods iuſte permiſsion, in the hartes of them that regard not him. Thus muche concerning the firſte point. The ſecond cauſe is, that like as God increaceth one graine of corne to the nurriſhing of thoſe that are his, and maketh it to multiplie too a hundred, ſo as a little ſhall ſuffiſe them and make them fat: So likewiſe on the contrarie part he curſeth and withereth all that euer the wicked can cram in. They ſhall eate dubble: that is too 40 ſay, they ſhall gather ynough and too much: howbeit, God will conſume it euery whit, (as it is ſayd to the Prophete) and all ſhall go to naught, ſo as a greate heape of goodes ſhall vaniſh away in a minute of an houre. Yee ſee then that God rooteth vp that whiche men made greate account of: and that is the cauſe why the wicked cannot enioy that whiche they poſſeſſe. True it is that they will bee proude ynough, according alſo as our Lord Ieſus Chriſt ſheweth in the parable of the riche man that had inlarged his barnes. My ſoule (ſaith he) be merrie: for 50 now haſte thou well wherewith too feede thee: beholde thou haſte ſuche abundance as thou canſt neuer wante. Thoſe therefore that are ſo wedded too worldly goodes, and haue gotten muche by their wicked dealings, haue no great cauſe too boaſt of their riches: for not withoute cauſe is it ſayd vnto them, If riches flow vnto you, ſet not your harts vppon them. For thereby the Prophete meeneth, that very hardly ſhall men bee riche, but that they ſhall find themſelues wrapped in worldly vanities. And that alſo is the cauſe why Saint Paule exhorteth Timothie,60 to warne the rich men of this worlde, that they bee not exalted with pride. VVhereby he doth vs to wit, that the riche men make an ydoll of their goodes, ſo as they thinke themſelues to bee aboue the ſtate of men, and vtterly forget themſelues. So then the wicked may well reioyce of their gettings, but what manner of reioycing is that? A curſed one, euen ſuch a one as God muſte in the end turne to gnaſhing of teeth and anguiſh. Therfore let vs marke that we muſt not ſtand vpon a day or a yeere when wee ſee the wicked triumph and take pleaſure in their ſtate, and beare themſelues in hand that there is no felicitie but theirs. But let vs looke to the end, and wee ſhall find that the thing which is conteined heere ſhall be accompliſhed: that is to ſay, that their ioy is not euerlaſting, and that (howſoeuer the world goe with them) the wicked are alwaies in torment and vnquietneſſe. And ſurely if we could ſee what is in theyr harts, it would appeere that euen in the middes of their ioyes they be alwaies full of care and perplexitie, and afraide leaſt the earth ſhould faile them. Looke vpon a man that hath gathered great goodes, ſurely no man ſhall be able to beare his pride, but hee could find in his harte too ſet his foote vpon all mens throtes, and vnder colour of his credite he trāples one vnder his feete, oppreſſeth another, & makes the third to honour him as God, and when he is at home in his owne houſe, he ſtands tooting vpon himſelfe as a Peacocke at his owne tayle. All this is ſeene I ſay. But yet hath he ſecrete prickings within, and God will not abide that ſuche as glory after that manner in their goodes, ſhould haue any certaine reſt: but putteth a woorme into them which gnaweth them in ſuch wiſe, as they be in continuall anguiſh and perplexitie howſoeuer the worlde go with them. And it is ſaide expreſſely heere, That the wicked ſhall make restitution according to the lengthening of his chaunge. This ſaying may at the firſt bluſh ſeeme ſomwhat darke: but it conteineth a good leſſon. For in effect it ſheweth vs, that the wicked muſt be faine too reſtore the things which they haue gotten with greate labour. This is for the firſt point, as if hee ſhould ſay, men are very blinde and witleſſe when they take ſo greate peines to get goodes: for they muſt yeeld them vp again though they haue neuer ſo much. And that is a very hard nippe (for wee knowe that the couetouſe ſorte are wedded too their goodes:) it is more than if a man ſhoulde breake their bones and plucke out the maree of them. For the goodes that they poſſeſſe are as deere to them as their owne liues. Very farre are they led away, which cō ſider not what goodes were created for mens vſe, and that they be but as an income to the preſent life. And yet notwithſtanding wee ſee that the wicked torment themſelues for them: and if they haue neuer ſo little harme or loſſe, it goeth to the harte of thē as if a man had cut their throte a hundred times. But yet neuertheleſſe they muſt be faine to reſtore them, not with their good will, but bicauſe God plucketh them from them, as hath bene ſaide heeretofore: yea euen according too the prolonging of the chaunges and rechaunges that they haue made, ſo will God haue his turne too change alſo. And howe is that? VVhen a man is ſo gripple in gathering of goodes, and God giueth him head, what will he doo? He will ſo tranſpoſe things, as it may ſeeme hee will make a newe world. Hee impoueriſheth him that was rich, he abateth [Page] him that had much, and he pulleth him downe that was aloft. Lo how the couetouſe (as much as in them lieth) doo make a new worlde. And God (as I ſaid) giues them leaue for a time to plow vp all things, to mens ſeeming. Yea but it is with venim and poyſon. They ſtuffe themſelues full: but that is but too vomit it vp agayne anone after, yea and to feele horrible bitterneſſe by that whiche they haue ſwallowed downe. But haue they ſo changed all things? that is to ſay, haue they made ſuch turnings as that they haue lands & poſſeſsions where they had none 10 before? and their cofers filled, wheras they had not three ſhillings in their purſe before? Are they in eſtimation and credite, whereas they were deſpized afore? Haue they then changed the whole world? God alſo hath his turne. If a mortall man preſume too diſplace things, if hee practize, if he determine, as who would ſay I will do this and that: ſhall not God chaunge all at length? VVill he ſit idle in heauen? Thinke we that any of all theſe chaunges are made heere without his permiſsion? And when he ſuffereth them to be done, thinke wee that he hath reſigned 20 his office and meddles no more with the gouernement of the world, bicauſe he winketh at things for a time? No no. But his will is to blinde the wicked after that ſorte, and he ſuffereth them to compaſſe their enterpriſes, too the intent to caſt them downe, and that with the deadlier fall. And on the otherſide he exerciſeth the faith and pacience of the faithfull. For they might be troubled at the ſight of ſuche changes. But they haue the diſcretion too wait quietly for the end, and not to ouerſhoote thēſelues too haſtily, whereby God trieth their faith, and by that 30 meanes they be prouoked to returne to God with greater earneſtneſſe. And ſo (as I ſayd) wee ſee that heere is conteyned a good leſſon, when mention is made of the pride of the wicked ſort, in making chaunges, ſo as it ſeemeth that they woulde ſpite God, and diſplace all the bounds that God hath ſet. For like as he will haue realms and dominions too bee bounded: ſo alſo will he haue bounds ſettled amōg priuate perſons, that euery one may peaſably poſſeſſe his owne. But what do theſe raueners, theſe Gulfes, theſe wilde beaſts? It ſhould ſeeme (as I ſaid)40 that they are loth too leaue either bounds or borders or any thing elſe, and that they would fayne make a newe world. Haue they changed a pace? Hath God ſuffered them to do it? He muſt afterward chaunge his copie, and ſet things againe in their former ſtate. Thus much concerning that ſentence. Anon after it is ſaide, that it is bicauſe the wicked haue impoueriſhed the good, and ſpoyled the houſes whiche they builded not. Heere we ſee that it behoueth vs too conſider Gods iuſtice in all the puniſhments that he ſendeth in this worlde. Truely it were already a 50 good inſtruction, if wee knewe no more but that the chaunges of this world are not caſuall as men terme thē: that is to ſay, that if there happen any alteration, the ſame proceedeth of the hande of God. But that is not all. For though we ſimply graunt God ſuch a power as to ſay, he ruleth the world, he doth all things, and nothing is done which he guideth not by his determination and will: yet if we go no further, it is no glorifying of god as we ought to do. For like as God will be knowen to be almightie, ſo will he alſo be knowne too bee righteouſe. True it is (as 60 hath bin declared heretofore) that wee ſhall not alwayes perceiue the ſayde righteouſneſſe by the things that are ſeene: but yet muſt we haue theſe two things: that is to witte, firſt we muſt know that things are not turned here by fortune and aduenture. And why? For God diſpoſeth all things, it is God that gouerneth and holdeth the bridle. Marke that for one point. And when we knowe this almightineſſe of God, wherevnto all the worlde is ſubiect: VVe muſt come ſecondly to his righteouſneſſe: that is to ſay, wee muſt be fully reſolued and perſwaded, that Gods turning of things in this world is not as though he dalied and played with vs as with a tennisball. For the wicked ſorte ſay that God maketh a ſport of men in taking pleaſure either to exalt men or to caſt them downe. But as for vs, let vs aſſure ourſelues that Gods almightineſſe is not a tirannical or inordinate power, but is ioyned in vnſeparable bād with his righteouſneſſe, ſo as he doth all things after an vpright maner. True it is (as I haue ſayde) that wee ſhall not alwaies perceiue this righteouſneſſe of God, but that ſometimes he hideth it, and we cō ceiue not the reaſon why he doth things. Howbeit that is no let but that there ſhould be very good reaſon [in his doing.] That is the thing wherein Iobs friends were deceiued: and therein wee muſt not reſemble them. They condemned Iob for a wicked man. And why? For they imagined of him after the common manner. But Gods iudgements muſt not be eſteemed al after one rate. VVhy ſo? As I ſayd afore, ſometimes God doth things that are to vs incomprehenſible. VVhat ſhall we do in that cace? Let vs conclude neuertheleſſe that God is righteouſe. Yea but let vs confeſſe therewithall, that his iudgements are a bottomleſſe pitte that cannot be ſounded. For God is two wayes commended in the holy Scripture for his righteouſneſſe. Sometime when God puniſheth mens iniquities in the ſight of the world, to the ende he might bee feared and honored as it is ſayde in the Prophet Eſay, that if God keepe his court and ſhew himſelf iudge of the world, then the inhabitants of the earth will learne to walke vprightly: and whereas euery man tooke leaue afore to do euill: we will thinke, Alas alas, there is a iudge whome wee ought to feare. Thus yee ſee howe Gods righteouſeneſſe is ſometimes ſhewed openly. But ſometimes alſo God woorketh after a faſhion that is ſtraunge too vs, ſo as when wee haue inquired of a thing, why it is come ſo to paſſe, and how it is to be taken: wee muſt bee fayne too come ſhort [of our purpoſe.] But yet neuertheleſſe it behoueth vs to acknowledge that God is righteouſe, and to honour his ſecrete iudgements whiche are in him as in a bottomleſſe pitte. Then howſoeuer the worlde go, (as I ſayde) God muſte bee hilde alwayes for righteouſe. But heere he ſpeaketh of Gods righteouſneſſe which is apparant vnto vs, and which wee may behold with our eyes. For it is ſayd that bicauſe the wicked haue beggered the good men, they themſelues muſt bee payde with the like meaſure. Bicauſe they haue raked & ſpoyled mens houſes, God muſt driue them out of thē, and turne them quite out of dores, when they make their reckening too dwell at their eaſe. But if wee haue good diſcretion, no change at all can come amiſſe, but wee may profite our ſelues by all ſorts of them. If God doo at any time impoueriſh ſuch as haue liued wel: let vs aſſure ourſelues, that if that bee done too the greene tree, what [Page] ſhall become of the ſeare tree? And ſo let vs tremble vnder the hand of God, praying him to graunt vs the grace to inioy the goodes that he hath put into our handes, as his intent is: or if it pleaſe him to bereeue vs of them: let vs pray him to giue vs ſtrength too beare paciently the pouertie that he ſhall ſend vnto vs. Thus yee ſee what we haue to marke. And on the other ſide, when wee ſee that our Lord compelleth the cormorants too vomit all that which they had ſwallowed downe, making them to yelde an account, conſtreyning them too reſtore that whiche 10 they had ſnatched away, driuing them out of the houſes which they had builded by violence and deceits, and bereeuing them of the goodes that they had gathered by lewde fetches: let vs acknowledge that God dothe then hold his aſſyſes, to ſhew vs that although he now and thē ſuffer the wicked to grow riche, it is not too the intent the ſame ſhould cōtinue with them for euer, but that the things which they haue ſwooped vp ſhould turne to their bane, whereas the goodes of the faithfull ſhould turne to their welfare, and become as good to them as riuers 20 flowing with butter and honnie. I ſay let vs acknowledge it, to the ende wee may behold Gods iudgementes and humble our ſelues vnder them. Alſo let vs learne not to enuie the wicked, when they ſeeme to liue at reſt & eaſe in their abundance with credite and honour. For God will turne it all to their miſerie, and put them to open reproche and ſhame before all men. Thus yee ſee how it becommeth vs to marke the chaſtizings and puniſhmēts that God ſendeth vpon the worlde, that wee may applie them to our inſtruction, as Saint Paule counſeleth vs. My 30 brethren (ſayth he) lette no man beguile you with vaine woordes. Truly a man may heare what wicked woordes are caſt foorth, and how Gods iudgements are ſcoft at: but be not you deceiued by them. For (ſaithe Paule) the wrath of God commeth vpon the vnbeleeuer for ſuche things. As if he ſhould ſay, Tarrie not till God ſmite vpō your heads: but when he puniſheth the wicked before your eies, knowe you that he cannot away with vngodlineſſe, but muſt bee faine to ſhew himſelfe a iudge when you abuſe his pacience too long. Therefore profite your 40 ſelues by ſuch chaſtizements, and learne to know that he intendeth to make you wiſe by other mens harmes. Lo heere what we had to marke in this ſentence. Afterward inſeweth this ſaying, of taking away the bouſes that they builded not. True it is that God promiſed his people that they ſhould dwell in houſes which they had not builded: but that was a ſpeciall promiſe of God when he did ſet his people in the lande of Canaan. Againe wee knowe howe the holy Scripture ſaith generally, that the man is happie whiche eateth the labour of his owne hands, and 50 is nurriſhed therewith. Therefore if we intend to haue our goodes to do vs good, let vs learne too haue them in ſuch cace as wee may ſay, that God hath giuen vs them. For God meddleth not with crafts and extortions. I confeſſe in deede that the wicked are not inriched without his will: but yet it is not therefore too be ſayd, that he alloweth of their doings. Nother is it ment that the wicked acknowledge God, to ſay, I thanke God, I thinke my ſelfe beholding to him for that which he hath giuen me. No: for they hold them as it were of the Diuell, and not 60 of Gods bliſsing. Therefore let vs on our ſide learne (as I ſaid afore) to make account of this promiſe, that we be happie when we eate the labour of our hands, that is too ſay, when we eate not any thing but ſuch as we haue gotten by good & lawfull meanes allowed of God. Furthermore let vs aſſure our ſelues that it is to no purpoſe too builde in this world: For all things heere are fleeting and tranſitorie. Let vs not be like theſe fooles that make their neſt in this worlde, as who would ſay, they looked neuer to go out of it. Therefore let vs not bee tied to it. For whiche is our chiefe houſe? It is our bodie. Though a man haue great palaces and as ſumptuouſe houſes as any be in the world: it is certaine that he cannot continue in them for euer, he cannot keepe himſelfe in priſon there. So then the peculiareſt lodging that euery man hath, is his owne body: and yet wee ſee what brittleneſſe is in it. VVhat firmeneſſe hath it? It is nothing but corruption and rottenneſſe. VVhat is to be done then? Let vs hie vs to the heauenly building, that is to ſay, let vs deſire to be ſo repaired as Gods ſpirite may dwell in vs, and wee bee made his temples, and that whatſoeuer is now corruptible and tranſitorie in vs, may be renewed, ſo as we may be ſet in the ſame ſtate that is promiſed vs. Yee ſee then that we muſt not in this world ſeeke to draw other mens goodes to vs, to take pleaſure in that whiche is none of ours: but liue cōtented with whatſoeuer God giueth vs, and therewithall pray God ſo to builde vs, as we may be his temples, to the end he may dwell in vs by his holy ſpirite, and not ſuffer Satan to carrie vs away, or to enter into vs, too nurriſh our vices and ſinnes in vs: for by that meanes he would make our bodies foule ſtinking ſtables. But we know that God cannot dwell in any filthy place. Therefore if wee will haue him to ſettle in vs, wee muſt firſt pray him too clenze vs from all vncleanneſſe, to the end he may build vs by his grace to bee true Temples of his holy ſpirite. Lo how wee may be well builded. But wee muſte vnderſtand that all proceedeth of his meere grace, according as the Scripture auoucheth it to bee his charge to build vp Sion. Then like as generally our Lord Ieſus Chriſt buildeth all the whole body of his Churche: ſo alſo let vs aſſure ourſelues that he muſt be fayne too builde each one of vs. And that is the thing that we muſt ame at, VVe muſt not be wedded to the flightfull & corruptible things of this worlde: but we muſt hie vs to the euerlaſting things, and labour for them more & more till we become fullie to them.

Now lette vs fall downe before the face of oure good God with acknowledgement of our faults, praying him to make vs ſo to feele them, as we may learne too miſlike them more and more, and too take ſuche hartie remorſe, that wee ouercome all temptations, and hie vs alwayes to the heauenly glory where our true heritage is, and that we may be ſo giuen vnto it, as we may ſeeke nothing but to pleaſe our God and to frame our ſelues wholly to his will, ſo as wee may ſhewe by our deedes that his calling of vs vnto him is not in vaine, but that wee be willing to glorifie him in all our whole life, acknowledging the benefites whiche hee giueth vs of his meere grace, too the end wee ſhould yeeld him praiſe and do him his due honour. That it may pleaſe him too graunt this grace, not onely too vs, but alſo too all people and nations of the earth. &c.

The .lxxvj. Sermon, which is the fourth vpon the .xx. Chapter.

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20 He ſhall feele no ſuffizance in his bellie, nother ſhall he keepe his deſire.

21 There is none of his meate left: Therefore ſhall not his goodes be multiplied.

22 VVhen his abundance is at the full, he ſhal be in anguiſh, all the hands of labouring men ſhal come vnto him.

23 VVhen he hath vvherevvith to fil his bellie, God ſhall ſende him the dread of his vvrath, and make it to raine vpon his meate.

24 VVhen he fleeth from the yron vveapons, a bovve of ſteele ſhall meete vvith him.

25 The ſvvord ſhall bee dravven out and ſhall cut him: it ſhall paſſe through his gall, fearefulneſſe ſhall be vpon him.

ZOphar going forward with the matter that he delt with yeſterday, addeth here, that the wicked man neuer hath any contentation nor reſt, nor ſhall fare any thing the better by aught that he leaueth behinde him,20 nother ſhall his goodes thriue with his heire or ſucceſſour. This ſentence hath bin declared alredy. Howbeit, for the larger confirmation thereof it is repeted once againe, that we may beare it the better in mind, and alſo be the better perſwaded of it. For if we ſee a man haue abundance of goodes, we are of opinion that he wanteth nothing, and that he hath contentation and all felicitie: ſo as he needeth to do nothing elſe but take his pleaſure, ſeeing that all things anſwer his harts deſire after that māner. Marke 30 I pray you how we perceyue not the wretchedneſſe that is hid in them whome God curſeth, but giue iudgement according to that which we ſee with our eyes. But Gods iudgement is inclozed in their bones, and in their maree. And therefore yee ſee it is for our behoofe to heare this ſentēce often, that we may be the ſurer of it, and haue the remēberance of it printed in our hart. On the other ſide, when we looke vpon a rich man, we thinke that heauen & earth ſhould mingle themſelues togither to confound him. And therefore God declareth that although man 40 haue neuer ſo great welth, yet ſhall the ſame periſh euery whit, and vaniſh away in ſuch wiſe, as there ſhal be nothing for his heire or ſucceſſor to hope for. VVherefore let vs marke well theſe two points, that we may learne to ſet more ſtore by Gods bliſsing, than by all the welth in the world: and not be tempted too couet curſed riches, which cannot come to a good end, bicauſe God will ſcatter them abrode. Lo whervnto this leſſon ought to ſerue vs. So then let vs vnderſtand firſt that our chiefe marke muſt not be to be well prouided of great abundance of 50 worldly goodes: but that God muſt be ſo ſingularly graciouſe vnto vs as we may feele his fauour, that wee may be ſure it is his will to be our father, and that we take our nurriſhment at his hand. This is it that will giue vs both contentatiō and reſt. But we ſee what the couetouſneſſe of men is, how their deſire can neuer be quenched. Again what are theſe worldly goodes? Sure it is that we ſhall be bleared ſometimes euen with blaſts: but yet doth God opē the eyes of ſuch as are ſo giuē to gathering of riches, that they perceyue howe they are nothing and that they 60 paſſe away ſwiftly as a ſmoke. So thē it is impoſsible that a man ſhould be cōtented and ſatisfied, when he looketh no further but vpon the goodes that he hath in his hāds. The only meane to haue reſt, & to ſee when we haue ynough, is that God ſhew himſelf our father, and that we beleeue that he hath his hande continually ſtretched out to giue vs al that euer we haue neede of. VVhen we haue this regard with vs, we ſhall haue good reſt: & although we had but one bit of bread (as ye would ſay) yet notwithſtāding for aſmuch as we be ſure that God is rich ynough to maintaine vs, we will waite vpon him for that whiche he promiſeth. For he ſaith that the Lions and wild beaſts (notwithſtanding that they bee giuen too rauening, and ſeeme as though they would ſwallow vp all things) ceaſſe not to ſuffer hunger and ſcarſitie, wheras God nurriſheth thoſe that are his in the time of derth. True it is that they ſhall not bee alwayes exempted from diſtreſſe: but yet will God ſuccour them when they be come to extremitie. This (ſay I) is the thing wherin the faithful reioyce. And that is the benefyte that is ſpoken of heere. For like as the wicked men haue no true diſcerning of a benefite: ſo the childrē of God eſteeme a morſell of bread to be a declaration that God is their father. And thereby they bee alſo confirmed, that as he hath ſuſteyned thē to day, ſo will he do his duetie to morrow likewiſe, and that he hath alwaies wherewith to do it, and that his grace and goodneſſe are neuer abated. This is the cauſe why it is ſayd, that the goodneſſe of God is laid vp in ſtore for thē that feare him. True it is that our thinking vpon our bodily nurriſhment is not the principall point wherby God will haue vs to feele what loue and fauour he beareth vs: but that wee muſte mount higher: namely that although wee were the verieſt wretches in the whole worlde, yet hath God prepared riches for vs aloft in heauen, wherevnto wee muſte hie vs, and therevpon wholly ſet oure minds. Neuertheleſſe looke whatſoeuer our good God doth to vs here bylow, it is as it were a foretaſt that he giueth vs of his ſouereine goodneſſe. But now let vs come backe againe too the texte that wee alledged out of the Pſalme: Lord how great is the abundance of thy goodneſſe, which thou haſt laid vp in ſtore for them that feare thee. VVherefore doth the Prophet ſpeake ſo? Bycauſe that although God doo ſheade out his bountifulneſſe euery where, (according as it is ſayd that his mercie is vppon all his creatures, yea euen vnto the brute beaſts) yet the wicked and vngodly (notwithſtanding that they cram themſelues with Gods benefits till they burſt) perceyue not the goodneſſe that is in him, but are vtterly voyde of the knowledge thereof. And why? For God [Page] hath layde it vp in ſtore for thoſe that feare him. Thus muche concerning the firſte poynte that is ſhewed vs heere, namely that wee muſt not deeme men happie for the great abundance of the goodes that they poſſeſſe: but according too their contentation. For it is vnpoſsible that ſuche as know not Gods grace, ne haue any care of it, ſhoulde haue contentation, bycauſe they knowe not what a benefite they haue, whiche is all one as if they had it not. Afterwarde it is ſayde, that there ſhall bee no remaynder of their meate. This is a ſtraunge thing, that 10 when a man ſhall haue heaped vp great goodes, and ſhall be likely too leaue his children as little kings, God will vndermine all, and there ſhall bee no remaynder lefte. Surely this falleth not out continually, nother (as I haue ſaid) will God haue one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde: (For what a thing were that? Then ſhould nothing be reſerued till the latter day.) But yet for all that, we ſhall perceyue ſome tokens of them, in that God conſumeth ſome mans goodes after ſuch a ſorte, as it ſhall be apparant too mens 20 eyes, and yet not knowe where they be become, nor by what meanes he hath bin impoueriſhed. VVhen we ſee ſuch things, ought wee not to thinke that God executeth his office, and giueth vs occaſion to thinke vpon him and to acknowledge him to be our iudge, to the intent we be not inticed to inordinate luſtes as wee are wont too bee, nor ſurmiſe that oure happineſſe conſiſteth in raking much goodes to ourſelues, nor imagine that riches are euerlaſting, but rather come alwayes backe too this poynt of ſeeking our ordinarie foode at his hande both too day 30 and to morrow and all our life long? Thus yee ſee how we ought to practiſe this leſſon. And when Sophar hath ſpoken after that manner, he addeth, that when the wicked man is in his chiefe welth, he ſhall not ceaſſe too bee in anguiſh, and that the handes of all labourers ſhall come vnto him, or elſe that the hands of all men that are able to doo any great acte ſhall come vppon him. And ſo the ſenſe may be dubble. The word that is placed there, betokeneth a man that is foreward in executing of things. It may bee taken for a man that laboreth, traueleth, or worketh: and 40 it may alſo be taken for a man that is diſpoſed to doing of harme, wrong, or violence. Howbeit the playne meening is, that euery labouring hand ſhall come to the wicked [to doo them ſeruice,] and yet the ſame ſhall not boote them at all. Lo what the ſumme is. Sophars meening is, that we ought not to beguile ourſelues when wee ſee the wicked throughly ſtuffed, and that our Lord heapeth vp goodes in their houſes, ſo as it ſhould ſeeme hee were minded to giue them a hundred times more than he giueth to other men, and the whole world is ready to 50 do them ſeruice, in ſomuch that they haue men in fee, and euery man offereth himſelfe vnto them, ſaying, Sir will it pleaſe you to imploy me? For when they haue all the hands that can be to labour to do them ſeruice, and to profite them: yet they ſhall not ceaſſe to bee in anguiſh. Behold a wonderfull iudgement of God, and therfore ſo much the more ought it to bee ſenſible too vs, that is to ſay, we ought to be touched with it ſo much the more. Is it not a thing againſt nature, that a man that hath wherewith to do himſelfe good, ſo as he wanteth nothing, yea 60 and which (if he liſt to haue a great trayne) may haue a great number too take paines for him that he might liue at his eaſe and pleaſure, ſhould for all this, not be able to inioy his owne goodes, but liue in continuall griefe, and be afrayd leaſt the earth ſhould faile him? Surely it is a thing againſt all reaſon. Neuertheleſſe we ſee welynough that God dothe perſecute them after that ſorte, bicauſe they haue gotten their riches by lewde practiſes, thereby ſhewing them right well, that all that geere can ſerue thē to no purpoſe, bicauſe he curſeth euery whit of it. Behold (I ſay) a iudgement of God which is right ſtraunge: ſo as if wee ſeeke how it commeth to paſſe, we ſhall not finde out the meane, and therefore we conclude that it is God whiche worketh ſo. Againe it ſeemeth to vs, that if wee haue the good willes and loue of men, ſo as euery man ſeeke to do vs ſeruice, all goeth well with vs and wee can neuer want. But it is ſaide heere, that when the wicked haue men after that ſorte at their commaundement, ſo as they haue as it were a whole hoſt of men that are ready to labour for their profite: it is nothing worth, and all is but continuall anguiſh. Heere therefore Zophar intended to inlarge that which he had ſayd afore, I ſay hee intended to giue vs a greater certeintie of Gods iuſtice vppon the wicked. And for the doing thereof, he ſetteth before vs their wealth, and the good will that men beare them. Thus yee ſee how the riche men ruffle it out, and ſeeme to vs to be owners of all, & that God hath not (as yee would ſay) any more power to anoy them. See how men ſotte themſelues in their owne imaginations. But what ſhall their abundance boote them? Nothing at all. For wee ſee the wicked are in continuall anguiſh, although they haue wherewith to make themſelues merrie, and neede no more but to ſay the word, and their table is ready furniſhed for them. They haue ſeruants at their commaundement, they haue retayners in fee, and to be ſhort, it ſeemeth that the world was created for none but them: and yet for all that, they cannot eate one morſell of bread at their eaſe, as the poore man doth that is not worth paſt the valew of fiue ſhillings, and betaketh himſelfe to God. For ſuch a laboring man, liueth dayly vpon his dayes worke and when he hath dined he knoweth not wherwith he ſhall ſuppe, but referreth it to God, aſſuring himſelfe that at leaſtwiſe hee is in as good cace as the birds, that lift vp their billes to heauen, whom God feedeth. So (I ſay,) poore folke are in cace as the yong rauens, according as it is ſayd in the Pſalme, and God nurriſheth them by his bliſsing. VVe ſee it. VVherefore let vs learne to turne againe vnto God, aſſuring our ſelues that wee ſhall not want any thing if he take the charge of vs, and that though he giue vs no great abundance of goodes, his bliſsing ſhall ſuffiſe vs. I ſay let vs aduiſe our ſelues not to be ſorrowfull though God be not ſo beneficiall to vs as wee would haue him. And although hee deale ſparingly with vs, yet lette not vs ceaſſe too haue franke harts. To be ſhort, let vs not martyr our ſelues out of meaſure, vpon truſt that he will neuer faile vs. Further it is a token of vnthankfulneſſe in men, when God ſhall haue ſhewed himſelfe liberall towards them, in giuing them great abundance of goodes, and yet notwithſtanding they be ſtill doubtful, & neuer ceaſſe their thoughtfull muzing vppon one thing or other. I ſay it is a token that they neuer were acquainted with Gods grace, or [Page] elſe if they knewe it, that they haue not eſteemed it as they ought. Then if God giue vs wherewith, let vs learne to content our ſelues, knowing that he ſetteth his goodneſſe before our eies, to the intent we ſhould learne to ſettle our ſelues vpon it, and there reſt. There is alſo one other point: namely, that although wee haue wante of worldly goodes, and it is likely that many euils and miſeries ſhall come vpon vs: yet muſt we withſtand ſuch thoughtfull conceits. True it is that wee cannot be vtterly careleſſe, nother muſt wee: but yet muſt we moderate 10 our paſsions, & ſpecially we muſt conſider what it is too be fed at Gods hand, ſo as wee may ſeeke foode of him, and alſo hang vppon his goodneſſe without greeuing our ſelues too much. VVhen men are fauourable too vs, lette vs acknowledge that God dothe it for our comforte: but yet muſt wee not reſte ſtill vppon men. For God can curſe their labour in ſuch wiſe, as they ſhall riſe early and go late too bedde, and yet ſpeede neuer the better. Then neede wee no more but Gods bliſsing, and though wee bee deſtitute of all helpe, his onely 20 grace will bee ynough for vs: but contrariwiſe, wee may haue the whole worlde on our ſide, and yet if God reach vs not his hande, it is certaine that all ſhall go backward. Thus yee ſee what is ſhewed vs by this ſentence. If wee could practize it, wee had profited for all oure lyfe long. But it is a piteouſe cace, that when euery of vs ſhall haue confeſſed theſe things, (as wee be ſufficiently conuinced of them) wee cannot ſettle our ſelues vppon them: and ſo wee do well ſhew by the effect, that we beleeue not that there is none other thing than Gods only 30 bliſsing, that dothe men good and giueth them contentation. For we cannot haue an eye vnto him. If he exerciſe vs now and then, and withdraw his hand and giue vs not ſuch abundance as we would wiſh: we acknowledge not that he is almightie to ſuccour vs. And yet notwithſtanding, his meening is too call vs thither by afflicting vs, as if he ſhould giue vs ſome ſtrokes of the ſpurre too prouoke vs too ſeeke him, and to deſire him to pitie vs. And to our ſeeming we neuer haue ſuſtenance ynough, except we haue abundance in our hand: nother conſider 40 we that if it pleaſe God to deale ſparely with vs, his only bliſsing will ſuffice vs better than all the welth of the worlde. But lette vs paſſe further. It is ſayde, that when the wicked ſhall haue filled his bellie, God will ſende him the terroure of his wrath, and it ſhall rayne vpon his meate. This is a confirmation of that which we haue ſeene erewhiles. True it is that Zophar paſſeth further: for he had ſayde, that the wicked ſhall liue in anguiſh, and that although they bee throughly furniſhed and ſtored of all things, yet ſhall they not ceaſſe too bee incombered, bycauſe 50 God giueth them not contentation, but rather ſtings and ſecret prickings, in ſomuch that they be fayne to martyr themſelues continually: yea and although men indeuer themſelues to ſerue them, yet ſhall it not further them at all. After that Sophar hath ſayde ſo, hee addeth, that it may well bee that the wicked ſhall not feele Gods curſe at the firſt ſtroke, and that they ſhall welter yea and boaſt themſelues in their good fortune, as they tearme it. To bee ſhort, yee ſhall ſee the wicked men liue at ſuch eaſe, (too outwarde appeerance) as it ſhoulde not ſeeme that 60 they feele Gods wrath. But beholde ſaith Sophar, in the turning of a hand God will make it to rayne vpon their meate. And what ſhall it rayne? the rage of his wrathe. VVee ſee that which I haue touched already: whiche is, that heere is a higher ſtep than that whiche I haue expounded already. For the anguiſh whereof mention hath bene made, and the vnquietneſſe and comberance that the wicked haue, ſpringeth of their continuall diſtruſt. For they haue no regard of God: and in this world there is nothing to truſt vnto: and therefore they be in greate vexation of mind. Neuertheleſſe it is ſayd, that they ſhall be at their eaſe for a time, and they ſhall be dazled, ſo as too their owne ſeeming they ſhall bee happie in all reſpects. VVell, doth it therefore follow that Gods bliſſing is vpon them? No. How then? God ſuffereth the wicked to runne riot ſo more and more, and when they put their truſt after that ſort in their riches, they doo but prouoke God further. For they know not him of whom their wealth commeth, and therevpon take occaſion too ouerſhoote themſelues ſo much the more. Thus ye ſee how brutiſhe the wicked become when they haue not the ſayd vnquietneſſe to pricke them, but are at reſt and contente themſelues, weening that all goeth well with them. But ſo muche the more muſt Gods vengeaunce increace. VVhy ſo? Bycauſe they haue gotten their goodes amiſſe, bycauſe they haue them by craft and extortion, bycauſe they beſtow them naughtily, and bicauſe they ſuccour not ſuche as haue neede, but rather are as gulfes. Moreouer they bee ſo vnthankefull and proude againſt God, as it ſhoulde ſeeme they would worke him ſpite, to whom they bee ſo greatly bound, as though they were not beholding to him for any thing. They preſume vpon their riches, they make their paradiſe in this world, they thinke thēſelues peereleſſe, and make them hornes too doſſe againſt God. Beholde (I pray you) the top of all iniquitie, whiche cauſeth Gods vengeance to bee the more horrible vppon their heads. And Sophars intent is now too ſay, My friends although yee ſee the wicked vtterly beſotted in their welth, and that they bee of opinion that no harme can light vppon them, yet let vs not thinke their cace too be the better for that. And why? For euen when they ſhall thinke vpon nothing but making good cheere, and all the worlde is in loue with them: then will God ſend the fire of his wrath, whiche ſhall fall vppon them as a tempeſt and as a raine that commeth ſuddainely. In Sommertime when a little blaſt woulde ſerue a mans turne, beholde there commeth a ſuddaine ſtorme vnthought of. Euen ſo likewiſe Gods wrathe ſhall bee ſuddayne when hee liſteth too puniſhe men. And ſo yee ſee there is none other ſhifte for vs, but too ſhroude our ſelues vnder the ſhadow of Gods goodneſſe. For then are we in ſafetie, whither he giue vs abundance, or whither he deale ſparingly with vs. VVhen wee bee vnder his hande and protection, one bit of bread will be as good to vs for our nurriſhment, as Manna from Heauen. And if wee haue abundance, wee ſhall perceiue that therein God ſheweth himſelfe a father too vs, and handdleth vs as his children. The faythfull therefore will euery way fare the better by the things that God ſendeth them. But as for the wicked, they may well haue wherewith too burſt, but yet muſte God throwe them downe, and turne their goodes too their harme. VVee [Page] ſee what be fell too the people of Iſraell. They were not contented with the heauenly Manna, it was to vnſauerie a thing for them: but they had a longing to the meates which they had bin accuſtomed to in Egypt. VVell, God ſent them their meate in ſuch quantitie, as they did caſt it vp agayne. But what? while the meate was yet in their throtes (as it is ſayde in the Pſalme) the wrath of God came vpon them. Thus yee ſee how God ſtealeth vpon men vnwares, euen in the twinckling of an eye, vpon thē that thinke not themſelues ſubiect to him. So then if our 10 Lorde giue vs any goodes, let vs learne not too intangle our ſelues in them, nother lette vs make a graue of the thing which ought to be a ladder for vs to climbe higher on, as the vnbeleeuers do, who hie them not to God whē they haue goodes, but ſnarle them ſelues in them: Therfore they make a graue of them too faſten themſelues to the earth withall. But contrariwiſe, we muſt make a ladder of the goodes that God giueth vs in this world, to climbe vp aloft on it, that wee may be led vnto him, and by knowing his goodneſſe and fatherly loue, apply all his 20 benefits to ſuch vſe as he meeneth them to vs. VVhat is too be done then? Though wee haue meate and drinke, yet neuertheleſſe let vs lifte vp our eyes aloft, and deſire God to feede vs. For wee muſt be throughly perſwaded, that it is not the meate that we take ſuſtenaunce of, but it is the onely power of God that maynteyneth vs. Agayne the meate may periſhe although it be in our mouthes: or elſe it ſhall be turned into gall and poyſon in our bellies. But are we full fed? Let vs thanke God for hauing care of vs, and for continuing his fauour towarde vs, and by 30 that meane lette vs bee the more prouoked to ſerue him. Thus yee ſee what wee haue to marke in this ſentence. Now Zophar addeth, that when the wicked man fleeth from yron weapons, be ſhall meete with a bow of ſteele. VVhereby he ſignifyeth, that God hath many wayes too perſecute and puniſhe the wicked, ſo as they ſhall not bee able too ſcape his hande, what ſhiftes or attemptes ſoeuer they make. Truly the wicked will alwayes be ſeeking how to ſhunne inconueniences, and to bring it about, they will be bold ynough to deſpize all things. And Zophar alſo 40 meant to bewray their preſumption, when he ſayde that the wicked ſhall ſhunne the yron weapons: as if hee had ſayd, True it is that the wicked are ware and wiſe ynough (to ſeeming) to eſchue all inconueniences: and aſſoone as they foreſee any inconuenience, ſtreightwayes it muſt be remedied, and ſuch order and ſuch muſt be taken for it. The wicked therefore ſhall not be ſo faſt aſleepe, but they ſhall alwayes haue an eye to the ordering of theyr affaires. But what for that? do they turne vnto God when they intend to take order for them? Do they make their 50 recourſe to him, to receyue counſell at his holy ſpirite, that hee may bring all their enterpriſes to a good ende? No. There is nothing with them but pride and ſtatelineſſe, in ſomuche as they thinke they ſhall welynough finde very good and conuenient ſhiftes in their owne braynes. Agayne they know not howe it belongeth too God to guide all things and too leade their doings too their end and marke. The wicked yeld not that honour vnto God. So then, they conſult, they beate their braynes (as the Prophet Eſay ſaith) they make their diſcourſes,60 they conclude, and they beare themſelues in hande that they can go through with all things, and bring them too paſſe as they themſelues haue deuiſed. But God ſheweth that all ſhall fall out cleane contrarie too their attempts, bycauſe they haue bene ſo caried away by their owne fond fancies. Then let vs marke well, that if the wicked be neuer ſo ſuttle, and it ſeeme alſo too be eaſie for them to find ſtartingholes, by reaſon they haue laid ſo well for their affayres aforehand: yet notwithſtanding God will find them out in the ende, and they ſhall not be able too ſcape out of his nettes. This is in effect the thing that is ſhewed vs here. And why? For God hath diuers meanes to perſecute his enimies. He is not as an earthly Prince, who when he hath made great preparation, preuailes not by it at all, but is diſappoynted of his hope, and is new to begin againe. But without remouing, or without deuiſing any thing, hee needes no more but too ſpeake the word, and it will bring more to pafſe than all the armies of the worlde. VVe ſee how he hath incountered his enimies diuerſe times. Did he rayſe any great hoſte of men when he puniſhed. Pharao and all the Egiptians? No: he ſent him woormes and filthyneſſe. Beholde how God woorketh when it pleaſeth him. Agayne if he ſuffer the wicked too ſcape ſome harme: it foloweth not that they by their policie haue ouercome Gods hande which was againſt them. But our Lord ſuffereth it, too the end that their condemnation ſhoulde growe the greater, and that they ſhould waxe wilfull in their opinion, according alſo as wee ſee it come too paſſe. For when the wicked eſcape ſome aduerſitie vnouerwhelmed: they do but ſhake their eares, and they be quite diſpatched, as they ſurmize: and therevpon they take greater libertie afterwarde. God then doth now and then ſend but ſome ſmall aduerſitie to the wicked, and purſueth them not with any greate rigoure, but lets them go as if they were eſcaped ſcotfree. But what? It is to dubble it anone after. For in ſo much as they ſcoffe at Gods pacience, and prouoke his anger more and more: he alſo muſt be fayne to vtter his roughneſſe, and to thunder vpon them, and whereas he had ſcarce giuen them a ticke with a rod: he muſt bee faine to draw out his ſword againſt them, and too take his bow and ſhoote at them. And therefore let vs learne to minde this ſaying well aforehand, too the ende that if our Lorde viſit vs, we may not thinke to ſhunne the miſchiefe by our owne byleapes, but rather commit ourſelues vnto him, that in ſted of perſocuting vs as his deadly enimies as we deſerue too be, he may voutſafe to take vs to mercie. And this is the cauſe why his threatnings are repeted ſo often in the holy Scripture. For it is not heere onely that it is ſayd that the wicked man ſhall flee from the weapons of yron, and meete with a bow of ſteele: But we ſee how the Lord himſelfe ſpeaketh it by his Prophet, ſaying. It ſhall be too ſmall purpoſe for thee to hide thy ſelfe in thine houſe: If thou go out into the feelds, thou ſhalt meete with wilde beaſts: when thou art eſcaped from the mouth of the Lion, there ſhall bee a Beare that ſhall find thee welynough. Heereby our Lord ſheweth, that he hath all creatures in his hande, and can ſerue his owne turne with them to perſecute men, ſo as wee cannot make account to be diſcharged, till wee haue found fauoure in his ſight, and that he haue pitie of vs. So then the onely meane to be ſure and ſafe, is that God [Page] haue receiued vs. But if we flee aloofe frō him, he hath too long hands, and when hee hath drawne his ſworde, he hath a bow alſo, that is to ſay, he hath ſo many ſortes of chaſtizings and puniſhmens, as in the ende wee muſt needes fall vnhappily, except we be reconciled vnto him, as I haue ſhewed alredy. Nowe like as God threatneth ſwords, bowes, wild beaſts, and Scorpions to ſuch as lift vp themſelues againſt him, and ſtoutly harden themſelues againſt his hand: ſo alſo on the contrarie parte hee ſheweth, that hee hath wayes without number too ſaue 10 thoſe that flee for refuge to his goodneſſe, and put theyr truſt therein. True it is that wee ſhall be inuironed with many miſeries, and many deathes ſhall lie in wayte for vs: but God alſo hath diuerſe wayes to ſuccoure vs, yea which are to vs incomprehenſible. Therefore when wee be vnprouided of all meanes, ſo as it ſhall ſeeme too vs that we be vndone, let vs bethinke our ſelues thus: God hath ſome iſſue of death which is knowne to himſelfe, and the ſame is hidden from vs, bycauſe he intendeth to exerciſe our fayth, let vs tarrie till he diſcouer his goodneſſe,20 and when it ſhall pleaſe him, to make his countenance to ſhine vpon vs, then ſhall we perceiue that we be in life euen in the midds of death. Ye ſee then that the threatnings which God maketh to the wicked, ought to make vs too reſort vnto him, and ſo ſhall wee haue full matter of gladneſſe and reſt, notwithſtanding that wee be in many daungers, and that aſſoone as wee bee paſſed out of one, another is at hand, and it ſeemeth to vs that we can neuer be deliuered. For like as God hath ſwords to puniſh the wicked: ſo hath he infinite deliuerances to 30 ſuccoure his faithfull ones. Lo in effect what wee haue to remember in this verſe. And for a concluſion it is ſaid, that the ſword ſhall be drawen, and pearce through his gall, and that fearefulneſſe ſhalbe vpon him. VVhen hee ſaith that the ſworde ſhall bee drawne, and pearce the wicked quite and cleane through his gall: it is as muche to ſay, as it ſhall bee a deadly ſtroke that ſhall wounde him to the harte: and this ſerueth too do vs too vnderſtande, that Gods puniſhementes ſhall ſometimes bee ſuddayne. True it is that they are not alwayes ſo: and 40 therefore it muſt not be made a generall rule. Alſo (as I haue tolde you) the queſtion is not whither God perfourme his iudgements ſwiftly: but yet doth hee giue vs ſome ſhewe of them euen in this life, too the ende wee ſhould the earneſtlier herken for the laſt day, whereas all things ſhall bee ſet agayne in their full ſtate and perfection. Neuertheleſſe (as I ſaide) Gods iudgementes ſhall ſometime bee ſuddaine: and that is it that Zophar ment too expreſſe in ſaying: the ſword is drawen and ſhall ſtrike him quite through the gall: as if hee ſhoulde 50 ſay, The wicked man ſhall not perceiue a farre off that God mindeth to puniſh him, but hee ſhall keepe on his trace ſtill, as if he were out of danger: how beit the ſword ſhall no ſooner bee drawen out of the ſcabbard, but it ſhall ſtrike through his body. Now then wee ſee what is the meening of this ſentence. And heereby we bee warned to foreſee daungers a good while aforehand, to the end wee may flee vnto God and pray him to keepe vs. And it is not only heere that Gods iudgementes are ſhewed vs to bee ſuddaine: but it is alſo ſaide that when the 60 wicked ſhall ſay, peace, all is ſafe: Gods wrath ſhall fall like thunder vpon their heads. Heereby (as I ſaid) we be warned to looke a great way before vs for the inconueniences that may happen, and whereunto our life is ſubiect. And why? VVere it not a corzie too our life to ſay that we be miſerable, and that it were much better for vs that God had not put vs into this world? No, but it wold teach vs not to fall aſleepe in this world, but too runne vnto God, and to aſſure ourſelues that if we be vphild by the power of oure God, wee may outeface Satan and the world, yea and death it ſelfe. And why? Bycauſe wee ſhall haue God for our protector and defender. And ſo let vs marke well, that whereas the wicked perceiue not their owne miſerie, it is too throw them downe the rather: and foraſmuch as they mind not to call vpon God, but contrariwiſe beare themſelues in hande, that they haue no neede of him: their deſtruction muſt needes fall vpon them before they thinke of it. Furthermore hee ſaith immediatly, that fearefulneſſe or terroure ſhall not go an inch from them. Thus the wicked haue a dubble miſchiefe: whiche is, that the ſworde ſhall runne them through as ſoone as it is drawen out of the ſcabbard: and beſides that, God ſhall neuer ſuffer them to bee at reſt, but although the daunger be paſt: yet ſhal they tremble for feare ſtill And whereat? Euen at the ſhaking of a leafe of a tree, (as it is ſaide) and they ſhall thinke that death hath already caught them, when no man purſueth thē. So we ſee wherat the holy Ghoſtamed. Firſt he intended to ſhewe vs, that wee muſt not enuie the wicked when they bee ſo well garded, as it may ſeeme that no harme can come neere thē. And why? For god ſhal ſtrike them through in the turning of a hand, yea euen with a deadly ſtroke, whereof they may neuer be healed. Marke that for one point. Another is that when we ſee the wicked in feare: wee muſt vnderſtand that there is but only one meane to be in reſt: which is to know that we be vnder Gods protection. Therefore let that ſuffice vs. For although it behoue vs to walke in feare before him: yet ſhall wee alwayes bee ſure of his goodneſſe, whereas the wicked and the deſpiſers of his maieſtie ſhall alwayes be ſo afraid as they ſhall neuer haue any reſt. Therefore let vs learne too retire to our God with all lowlineſſe, and too liue with our neighbours withoute doing any man wrong, leaſt the ſame meaſure bee moten to vs againe. And when wee go ſo too worke, ſurely God will make vs to feele his goodneſſe, and deliuer vs from all the dangers, terrours & diſmayings that can happē to vs.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faults, praying him to make vs feele them and bee ſorie for them, and too conſider better the iudgements that hee ſheweth vs, that wee may dayly more and more bee inſtructed to withdrawe our ſelues from the tranſitorie thinges of thys world, whiche are wont to blind men, as though all their felicitie conſiſted in them, and rather that wee may atteine the wiſedome and skill to knowe that God draweth vs to him by the troubles that wee ſee heere bylow: and that if it pleaſe him to exerciſe vs with afflictions, wee may thinke it is to prouoke vs to ſeeke him: and on the other ſide, that if he handle vs gētly, it is to the end that we feeling his fatherly loue, ſhuld ſticke the faſter to him, and loue and honor him with ſo muche the earneſter [Page] minde, ſtill paſsing heere bylow, and inioying the benefits that he beſtoweth vpon vs, vntill he bring vs to the true happineſſe whiche tarrieth for vs in heauen That it may pleaſe him to graunt this grace, &c.

The .lxxvij. Sermon, which is the fifth vpon the twentith Chapter.

26 All darkneſſe ſhall be laid vp in his ſecret places: the fire that is not blowen ſhall conſume him: and curſed ſhall be the reſidue of his houſe.

27 The Heauens ſhall bewray his iniquitie: and the earth ſhall riſe vp againſt him.

28 The blud ſhall go out of his houſe as flowing water, in the day of his wrath.

29 This is the portion of the wicked man from God, This is the heritage which hee ſhall haue of God for his words.

WE ſaw yeſterday howe the deſpiſers of God are afraide without comfort. True it is that the godly may bee abaſhed and afraide, but God comforteth them, and when they runne vnto him they be ſure that he will ſuccoure them. As for the wicked,20 inaſmuche as they deſpiſed al men, and were ſo full of pride that they thought themſelues ſubiect to no miſchance: God will ſcare them after ſuch a ſorte, as there ſhall bee no remedie for their feare. And therefore let vs learne to ſtand in awe, that we may walke godlily. Let vs learne to be well aduiſed, that we be not careleſſe as murtherers, and we ſhall finde that God will make vs ſafe euē in the middes of all our terrours. Thus then the only remedie not to be afraid out of meaſure, is to walke warely, and ſo to know the infirmities that are in vs, and the daū gers 30 that compaſſe vs about on all ſides, as wee may pray god to voutſafe to reach vs his hāde, diſtruſting ourſelues and learning to ſettle ourſelues wholly vpon him alone. VVhen we haue ſuch a kinde of feare, God will glad vs at our neede, and we ſhall be ſure of his helpe. But if we will play the hardie and ſtout fellowes, then muſt God needes bring vs to confuſion, and we ſhall conceiue ſuch feare as we ſhal be as good as in hel already in this world. Now to expreſſe the better, that the wicked ſhall not find any meanes of ſafetie, Sophar addeth: that in all theyr 40 priuie and ſecrete places, there ſhall bee darkneſſe hidden or layde vp. At the firſte ſight there ſemeth to be no great matter in this ſaying. But when it is throughly vnderſtoode, it will appeere to bee a good confirmation of that whiche was ſaide not long ſince. For heere by the Priuye places, are meant the backenookes, whiche the wicked haue when God perſecuteth them, according as they haue alwayes ſome lurkingholes to hide themſelues in. VVee ſee howe the wicked man will alwayes haue ſome blinde byway, he will play the foxe, and digge himſelfe a 50 denne [with many ſtartingholes,] that he may not bee taken vnwares. And although he know wellynough that God entereth into all places: yet will he beare himſelfe in hand, that there is ſome little hole where hee may hyde himſelfe, ſo as Gods hande may not come at him. But Sophar ſaith, that euen there be ſhall finde darkneſſe. That is to ſay, although the wicked indeuer to ſhrinke themſelues into ſhrowdes, yet notwithſtanding when God purſueth them, they ſhall haue ſuch a terrour within thē, as they ſhall quake although no man follow them. To be 60 ſhort, he meeneth that whyle the deſpizers of God are farre off from blowes, they ſet light by threatnings, and beare themſelues in hande that none euill may come neere them: but when it commeth too the verie pinche, they beſtirre themſelues to get couert. For though God lay no hande on them, nor ſhewe any euident ſigne that hee is agaynſt them: yet ſhall they haue darkeneſſe, that is to ſay, they ſhall haue vnquietneſſe in them, And this teacheth vs to ſeeke no blinde bywayes to ſhunne gods hand. Then let vs vnderſtand that as oft as God citeth vs to himſelf, wee muſte come foorth too account. And therefore let vs not deuiſe any ſhiftes to eſcape, yea and although the worlde ſeeme to promiſe vs neuer ſo many lurkingholes: let vs aſſure our ſelues that all that is nothing. VVherefore let vs come willingly vnto God, & offer vp our ſelues before his Maieſtie, praying him too receyue vs to mercie And if his face ſhine vpon vs, then ſhall wee bee deliuered and ſet free from all darkeneſſe. Yea and althoughe the whole worlde were confounded and put out of order: yet ſhoulde wee alwayes bee ſafe and ſure, being in the cuſtodie of our God. Otherwiſe if wee had all the couerts in the worlde, they ſhould ſo little auayle vs, that we ſhoulde finde more diſmayedneſſe in them, than if wee were diſcouered on all ſydes, and coulde ſee the miſerie that is vpon vs afore hande. Yet notwithſtanding, men cannot refrayne themſelues from ſeeking of lurkingholes, as it is too bee ſeene. On the contrarie part, what intendeth God when hee ſendeth vs his worde? Hee would haue it to bee as a Creſſet, yea rather as the Sunne to vs, that euery of vs might ſerche what is in himſelfe, ſo as the ſinnes that were vnknowne too vs before, may bee layde open too vs, and euerie of vs bee ſorie for them: and furthermore eſpie the puniſhments that wee haue deſerued, ſo as wee may not bee taken vnwares like the vnbeleeuers whiche behight themſelues peace and ſafetie, but maye diſcouer Gods iudgements as if wee were on a high watchtower, as it is ſayde in the Prophete Abacucke, and preuent the inconuenience that is towardes vs, I ſay preuent it, euen by prayer, ſupplication, and repentance. Yee ſee then wherat God ameth, when hee inlightneth vs by his Goſpell. But wee drawe quite backe: for (aſmuch as in vs lyeth) wee quench the ſayde light, and bycauſe wee bee naught, we be loth that the things whiche are hidden in vs ſhoulde come too light. Too bee ſhort, wee couet alwayes to bee flattered, and it doth vs pleaſure too abuſe our ſelues with ſuch flatteries. And what will God doo when his worde hath borne no ſway with vs? VVill hee ſit ſtill? No. But he accompliſheth that whiche hee ſpeaketh [Page] by his prophete Sophonie: that is too wit, hee entreth with his Lanterne euen into the deepeſt caues. For beholde what hee ſayth of the Citie of Ieruſalem: I will viſite thee with my Lanterne (ſayth he) thou haſt hidden thy treaſures in priuie places, but thou ſhalt win nothing by that, for thou muſt needes be winnowed out. So then let vs ſuffer God to inlighten vs by his worde, and let vs not ſeeke lurkingholes. And when wee bee come before him willingly after that ſort, ſurely he will hyde vs in his tent (as the Scripture ſpeaketh,) and hee will not onely 10 giue vs a houſe, or a chamber to drawe intoo, but alſo he himſelfe wil be an inuincible fortreſſe to vs. To be ſhort, the ſhadowe of his wings wilbe a good ſafetie for vs. On the contrarie part, we ſhall feele that which is ſayd here: that is to wit, that ſuch as will hide themſelues, and ſpecially which dig deepe dennes (as it is ſayde in a place of the Prophete Eſay) ſhall bee found out of God ſpyte of their teeth, and though there were no more, but their owne conſcience to purſue them: yet ſhall they perceyue that they haue gayned nothing by imagining too eſcape 20 Gods hande. Thus ye ſee what we haue to marke in this ſentence. And conſequently it is ſayd, that the fyre whiche is not blowne ſhall conſume them. Heere Zophar threatneth the deſpizers of God and all the wicked, that although there happē no harme vnto them from any creature, yet they ſhal not miſſe to be cōſumed by Gods wrath. There needeth (ſayth he) no artificiall fire: for the wrath of God will be ynough to deſtroy all them that will not willingly ſubmit themſelues to him. This ſimilitude is common ynough through al the holy Scripture: namely that God 30 is a conſuming fire, and men as ſtubble that wil ſoone be conſumed, or elſe as ſnow that by and by melteth. And it is expreſſely ſayd that Gods wrath is as a fire, not onely to melt ſnow, or to burne ſtubble: but alſo to cliue rockes and mountaynes, and to make the whole worlde to fall downe, ſo as neyther heauen nor earth ſhall ſtand vnſhaken, aſſoone as God giueth any ſigne of his wrath. And how ſhall the poore creatures thē do which are ſo frayle? If there be nothing in vs but ſtubble, what ſhall becom of vs when God ſhall haue kindled his fire that conſumeth 40 all things? Nowe wee ſee what Sophars meening is. For the holy Ghoſt ſpeaketh by his mouth, and telleth vs that wee muſt not truſt in the fauour of the worlde, and that when all things fall out as we would haue them, yet are we not therfore ſcaped out of Gods hand. And why? For (as he addeth afterwarde) there ſhall be neither heauen nor earth, but it ſhall riſe vp to execute his vengeance. True it is that to ſhewe his mightie and incomprehenſible power, hee may well nowe and then ſuffer the creatures to bee fauourable towards vs, and our deſires to bee 50 fulfilled, ſo as nothing ſhall fall out agaynſt vs: but when we bee ſo at our eaſe, God needes no more but to ſhewe himſelf our enimie, and the only fire of his wrath will be ynough to conſume vs, without the ſeruice of men, or without the imploying of any creature about it. For allthough the holy Scripture (too make vs to perceyue the better how terrible Gods wrath ought to be to vs) doo ſometimes ſay, that there is brimſtone or thunder mingled with it: yet notwithſtanding, it addeth likewiſe, that the ſame commeth not of mans hande, nor is made by 60 any inferiour art or meane, but is wrought by God only, according as it is ſayd in Eſay, that hell fire is prepared long ago for the wicked, and for the enimies of God. And when mention is made of fire and brimſtone, it is ſayd that it is the verie breath of God that bloweth in it. VVhich is al one with this that Zophar ſaith heere, namely that there needeth no bellowes from elſewhere, nor any forraine helpe to kindle this preſent fire. And why? Bycauſe the force that proceedeth out of Gods mouth, is ynough to conſume the wicked vtterly, when it vttereth it ſelf agaynſt them. Now then let vs learne to frame our ſelues in ſuche wiſe vnto God, as wee may not feele the execution of this ſentence vpon our ſelues. For it will be to late to crie alas, when God ſhall haue kindled his inquenchable fire. But it is ſayd that Gods word ought to bee vnto vs as a burning fire, howbeit not to conſume vs, but to clenze away all the droſſe and ſuperfluities that are in vs. For like as golde and ſiluer are fined by paſsing through the fornace, ere they can do ſeruice or be applyed to our vſe: Euen ſo our Lorde intendeth to ridde vs of our wicked luſtes by his worde, (whiche are things not onely ſuperfluous, but alſo hurtfull,) that wee may dedicate our ſelues afterward too his ſeruice. And this muſt bee doone before all other things. Therefore when God purpoſeth to enflame vs with the loue of him, to the end we may be wholy rauiſhed therewith: the ſame muſt bee done by the meane of his worde. But if wee cannot abide it, we muſt needes become as chaffe or ſtubble, according as it is ſayde in the Prophete. Shall not my woorde bee a conſuming fire, & as a hammer that breaketh the ſtones, and ſhall not this people bee as chaffe? Thus then yee ſee howe wee can cannot disfeate Gods worde of the office that he giueth vnto it to be a conſuming fire: It muſt alwayes be ſo. Now on our ſide, if we be diligent in offring oure ſelues vnto God, he will purge vs from our filth, & wee ſhall be reformed too his rightuouſneſſe, and inflamed with his loue. But contrariwiſe, if we play the wilde Coltes, and maliciouſly and ſtubburnely reiect Gods woorde: let vs bee ſure that (ſpyte of our teeth, and doo the beſt and woorſt wee can) the ſame ſhall burne vs vp, euen bycauſe wee ſhall bee but ſtrawe, chaffe, and ſtubble, whiche is conſumed out of hande. Yea and when God hathe made vs perceyne oure damnation by his woorde, hee will doubtleſſe alſo put too his hande, and make vs to vnderſtande by experience that hee hath not ſayde in vayne, that fire ſhall conſume the wicked, yea euen without any blowing, without any kindling, and without putting any mans hande too it, or without the ayde of any creatures by any meane. Too be ſhort, let vs learne too ſtande in awe of Gods wrath, and nor fall a ſleepe when wee ſee things fall out as wee would wiſhe in this worlde? For that can ſerue vs too no purpoſe, when our iniquitie ſhall come too account before God, and hee ſhewe himſelfe too bee oure iudge. Thus ye ſee what wee haue too beare away in this ſentence. And it is ſayde immediately, that all the reſidue of his houſe ſhall go too hauocke, or that there ſhalt be nothing but misfortune vpon the reſt of his houſe. Like as oure Lorde vttereth his goodneſſe towardes thoſe that are his; by bliſſing both their houſehold and their children, and all that belongeth too them: So on the contrarie part, hee ſheweth howe dreadfull his wrath is, by ſpreading it ſelfe out [Page] vpon all that is aboute the vngodly, according as wee ſee howe the worlde is generally defyled with vs. For what is the cauſe that there is neyther heauē nor earth, no nor any corner in the worlde, where Gods wrath and curſſe is not ſeene vpon all creatures? Is it not our ſinfulneſſe? VVe know it is ſayd, that there is not one man vpō earth that dooth good, but all of vs are compriſed in the generall condemnation of ſinne, which is vniuerſally in vs all. Now foraſmuch as god of his owne nature hateth ſinne: we muſt needes be odious vnto him. So then ſeeing that 10 all creatures are as it were accurſed by reaſon of our filthineſſe and vncleanneſſe: both highe and lowe muſt bee fayne to feele of that defiling. Euen ſo ſtandeth the cace peculiarly with the wicked. For if a man bee giuen too all vngraciouſneſſe, ſo as hee is a deſpizer of God, ruſhing forth into all euill: all that euer he toucheth is as it were defyled by the filth that is in him. Not onely bycauſe a naughtie man marreth and peruerteth thoſe that are cō uerſant in his companie, bringeth vp his children lewdly, & diſordereth his wife: but alſo bycauſe there is a ſecrete 20 curſſe of God vpon his head, to ſpread out vpon his children, his houſeholde, his cattell, and all that euer he hath. Thus we ſee in effect, that when mention is made of the remnant of wicked mens houſes, it is too ſhewe vs, that when our Lorde is agaynſt men, they haue good cauſe to be abaſhed. And why? For when they be ſunken and deſtroyed in their owne perſons, the vengeance of God muſt ſtretche yet further. Ad nthis is ſayd to the end wee ſhoulde not enuie the proſperitie of the wicked, when we ſee thē farewell, conſidering that their ende is ſuch as 30 wee ſee heere. Therefore when the faythfull haue conceyued how terrible Gods wrath is, they muſt be ſo touched with it, as they muſt no more thinke the wicked to be happy for their flightfull proſperitie. For they doe but drawe their lines till they come to their vtter deſtruction. And ſo we conclude, that it is better for vs to ſeeme miſerable (ſobeeit that we ſtande in Gods fauour) than to haue all that man can wiſhe, and in the meane time God be agaynſt vs. Lo what wee haue too marke in this ſentence. Nowe when Zophar hath ſpoken ſo, hee addeth,40 that the heauens ſhall bewray his iniquitie, and the earth rize vp agaynſt him. Hee had ſayde heeretofore, that fire ſhould conſume the wicked without blowing: that is to ſay, that God without vſing the ſeruice of his creatures, is able to deſtroy all them th at lift vp themſelues agaynſt him And here he telleth vs of another kinde of puniſhment: whiche is, that God will arme his creatures too execute his vengeance agaynſt the wicked. Ye ſee then how God worketh in diuerſe ſortes, when hee mindeth to puniſhe the deſpyzers of his Maieſtie. Sometimes (as I haue ſayd)50 he ſuffereth all things to goe well with them to outward appearance, ſo as they ſhall not doubt nor miſtruſt any thing, and (whiche is more) they ſhall ſport and wallow in their good fortune. But when they bee drunken after that ſorte in their proſperitie: beholde, God will ouerwhelme them ſodenly, not with naturall fire, but with his ſecrete and incomprehenſible power. Yet notwithſtanding, in the meane whyle, it is not to bee ſayde that oure Lorde hath not his creatures in his owne hande to arme them in ſuche wiſe agaynſt vs, as euerie of them ſhall bee 60 ſwordes, bowes, arrowes, and other weapons, whiche God will ſtirre vp to deſtroy vs withall. And this is made purpoſely, bycauſe that when the wicked bee puffed vp in their pride, they thinke to get the mayſtrie by their hardhartedneſſe, as it is too bee ſeene that if theſe ſhameleſſe folkes bee rebuked for their ſinnes, yea euen for their notorious ſinnes whiche little children can bee iudges of, yet keepe they ſtill a brazen face: for a man ſhall neuer outface them till they bee conuinced thrice tentymes tolde. VVell then, and after what maner doth God bring them too reaſon in the ende? Euen by arming the heauens agaynſt them, that is too ſaye, by diſcouering their ſhamefulneſſe by all meanes. For when they ſhall haue vſed ſuche vnſhamefaſtneſſe and ſcoffed at all the warnings that are giuen them, yea and made a ſcorne of all Gods threatnings: then muſte they bee ſo perſecuted (yea euen without putting too of any mannes hande) that when God alone purſueth them, they ſhall not knowe where too become, but chafe vpon their brydle too ſpyte God withall. But is their furie once ouerpaſt? Then muſte they bee rooted out with their ſhameleſſe ſtubburnneſſe when they haue abuſed Gods pacience ouerlong. Thus ye ſee in effect what Zophar mente too ſay. And what haue wee too doo? True it is that ſometymes wee ſhall bee wrongfully diffamed, and oppreſſed with falſe ſlaunders. But wee maye commend our cace vntoo God, and hee will make oure rightuouſneſſe to ſhine as bright as the morning, as the Scripture ſayth: inſomuche that when the night is paſſed, and wee haue had ſome darke ſtorme that hath ſuppreſſed the knowledge of oure innocencie, our God will in the ende ſhewe himſelfe to bee our warrant, and maynteyne our cace in ſpyte of the wicked, and of all their lyes. But on the contrarie part, when wee go about too woorke wyles, and thinke too ſcape by oure ſhiftes and hypocriſies: let vs looke for that whiche is ſpoken heere, namely that the heauens ſhall bewraye our iniquitie, and ſpite of our teeth wee muſt come too the open light, and be diſcouered as at midday. VVee will bee in oure lurkingholes: verie well, God will ſuffer vs too bee there for a little while: but hee can skill well ynough too hale vs oute of oure deepeſt dungeons, and too bewray oure ſhamefulneſſe. VVhether wee will or no, wee muſte bee aſhamed of the ſhrowding of our ſinnes, whiche ſhall then ſteppe vp agaynſt vs, yea, and all creatures with them, notwithſtanding that for a tyme it haue ſeemed that there was neyther heauen nor earth whiche fauoured vs not. For if God become oure enimie, all creatures muſt needes ſhewe themſelues too bee ſubiect vntoo him. True it is that this happeneth not alwayes nor oute of hande, according as I haue declared heeretofore, that Gods iudgements are executed diuerſly. But yet muſte wee alwayes haue this ſaying before oure eyes, (that is too witte, that the heauens ſhall bewraye the iniquitie of ſuche as deſpize God, and the earth ſhall ryſe vp agaynſt them) too the ende wee may learne too diſcouer our owne iniquities vntoo God, as the Scripture counſelleth vs too doo. Then let vs of oure owne free accorde acknowledge our dettes, and confeſſe our ſelues blameworthy before God. Haue wee ſo diſcloſed oure owne iniquitie? Then dooth God couer it, then dooth hee burie it, then dooth he caſt it intoo the bottom of the Sea, ſo as it ſhall neuer come [Page] too remembrance any more. Agayne, haue wee ſhewed bothe too heauen and earth, that oure onely deſire is that God ſhould pitie vs, bycauſe hee might with good right condemne vs? Beholde, the heauens ſhall bee as a mantle to vs, and the earth ſhall likewiſe couer vs, ſo as oure iniquities ſhall be buried. But I ſay wee muſte confeſſe oure iniquities vntoo heauen: that is too ſay, before God. And wee muſt alſo confeſſe them in the earth, when wee ſhall haue caſt ſtumblingblockes into the Churche, and haue liued amiſſe. For we muſt not bee aſhamed too yelde our 10 ſelues guiltie before men after we haue ſorrowed before God. But if wee minde too ſhift off things by lying, God muſt be fayne to ſhew that he hathe not ſpoken this ſentence in vayne. After that Zophar hath ſpoken ſo, bee addeth, that the bud of his houſe ſhall go away like flowing water in the day of Gods wrath. Now when mention is made heere of the budde of the houſe of wicked men, it is too expreſſe, that all the hope which they haue for the time too come ſhall beguile them. For when the wicked are cropped by Gods hande: they hope ſtill too bud agayne,20 and to renue, and recouer their former ſtate. But it is ſayd that God will diſappoynt that budding, and make them ſlide away as water in the day of his wrath. True it is that when the faythfull are ſmitten by Gods hande, they alwayes releeue themſelues with hope that their miſerie ſhall not indure for euer, according as it is promiſed thē that Gods wrath indureth but the turning of a hand, but his mercie ſhall laſt towardes them for euer. So then the faythfull may and ought well too comfort themſelues, bycauſe they know that God will make them too ſpring 30 agayne. And the holy Scripture vſeth often this ſimilitude, that although they be cropped, yettheir roote is left ſtill in the grounde. Nowe when they take ſuch hope, do they preſume vpon their owne power? Or is it their intent to ſpite God? No: but after they haue acknowledged that they be worthie to be forſaken of God, they truſte in him that hee will haue mercie vpon their infirmities. Contrariwiſe, when the wicked hope that their afflictiōs ſhall not continue for euer, it is after a maner by defying God, and with a kinde of iuſtling agaynſt him to knowe 40 who is hardeſt. Beholde, God is agaynſt them, and they on their ſide ſticke too their tackling, that is too ſay, they are ſo wilfully bent vntoo ſturdineſſe, as they determine neuer to bow their neckes, but to continue alwayes ſtiffe agaynſt God. Therevpon they flatter themſelues, and beleeue that the miſerie whiche they endure ſhall paſſe away, and that when they bee once gone, all ſhall go well with them. And wherevpon commeth it that they take ſuch hart of grace? As I ſayde afore, it is not for that they haue any truſt in Gods mercie: but it proceedeth of a diueliſhe 50 pride, ſo as they beare themſelues in hande, that Gods hande is not ſtrong ynough to daunt them, by reaſon whereof they wil not in any wiſe ſubmit themſelues vntoo him. And therefore it behoueth vs too marke well how it is conteyned in this ſentence, that God will make all their budding to fade away like water: that is too ſay, it ſhall be too no purpoſe for the wicked too take highly vpon them, and too beare themſelues in hande that they ſhall bee ſette vp againe: for God will plucke them vp roote and rinde: and although they haue had ſome bud 60 left, that is too ſay, although God haue left them ſome little ſhewe, ſo as it might ſeeme that they were not vtterly diſpatched: yet ſhall it fade away ſpecially at the day of his wrath. Now muſt we wey this ſaying. For it dothe vs to vnderſtande, that wee muſt notimagin that God is ydle when he ouerpaſſeth things, & putteth not his hand to the puniſhing of the wicked. And why? For hee hathe his conuenient ſeaſons. Then hathe Gods wrath a certaine determinate day, whiche wee know not of. Therefore when wee ſee the wicked in proſperitie, and in their triumphes, and it ſeemeth that no misfortune ſhall euer befall them: let it come too oure remembrance that the wrath of God hath a day, and that God knoweth when it is time to puniſhe. I ſay let vs tarie paciently, and in the meane while learne heereby not too fall aſleepe, if God ſpare vs And if our Lorde make vs not to feele this vengeance for a time: but let vs alone and handle vs gently, although wee haue offended him: I ſay let vs not flatter oure ſelues therefore, for there is not a more daungerous deceyte, than when men ſleepe ſaping in their ſinnes, and thinke not vpon Gods wrath, vnder colour that he beareth with them. For then do they gather a great heape of wrath to themſelues, as Saint Paule ſayeth in the ſecond Chapter to the Romanes. Then let vs learne not too flatter our ſelues at ſuche time as wee bee in reſt: but let vs dayly thinke vpon the daye of Gods wrathe, and preuent it: namely by trembling continually before oure iudge, praying him too receyue vs too mercie, bycauſe we be ſo greatly indetted vnto him: and let vs keepe our mouthes ſhet when it commeth too the mainteyning of our cace. Now if Zophar had applyed this matter rightly, hee had not condemned Iob as he did: but hee had acknowledged that of Iob whiche hee ſpeaketh generally: that is too wit, that whereas the wicked doo proſper, and yet notwithſtanding Iob hauing led a blameleſſe life, is puniſhed ſo rigorouſly: it is not to be ſayd that God diſalloweth him, and alloweth the wicked. For hee hathe a day for his wrath. True it is that Zophar is as a Prophet of God. But yet dothe hee peruert all things as Balaam did, bycauſe hee diſcerneth not the fitte time of Goddes wrath, whereof hee ſpake. And for this cauſe ought wee too giue the better heede to this ſaying, to the ende wee haue the ſayde skill that I ſpake of, namely too conſider that God hath his couuenient tymes to puniſhe the wicked. To conclude, all the doctrine that wee haue heard, hee ſayth in the ende. Such is the portion of the wicked, yea at Gods hand, & at Gods hand alſo his heritage is like bycauſe of his wordes. As touching this concluſion, it is as it were a ſealing of that which we haue heard heere before, to the intent it might be of the more authoritie in our hartes, & that we might be fully aſſured of it, & receyue it without any doubting. Marke then the portion of the wicked. And at whoſe hande? At Gods. As if he had ſayde, True it is that the wicked rufſle it out in this worlde, and play the looce Colts: for they beleeue not that there is a iudge in heauen, neyther thinke they vpon him. But yet for all that, they cannot pluck that preheminence from his maieſtie, and hee prepareth their indytement. This then ſerueth expreſſely too daunt the wicked, which put God out of their minde as much as they can. Alſo is it a good leſſon for all the faythfull, to teache them to ſay, Go to, wee may do muche euill that ſhall bee pardoned at mens [Page] handes, yea and they ſhall neuer ſay ſo muche as blacke is our eye for it. But in the end wee muſt come before the iudge, & when we come thither, this forbearing at mens hands will turne too our double condemnation. That is the counſell which we haue too gather of this text, when the name of God is expreſſed heere two times. For men oftentimes diſcharge not their dutie, ſpecially thoſe I meene that are in office to do it. VVe neuer paſſe of admoniſhing ſuch as do amiſſe, nor of correcting them, but we winke at them. Yea and the Magiſtrate whiche ought 10 to put to his hande to repreſſe offences, doth verie often let all alone. Men then bothe generally and particularly diſſemble and make countenance not to ſee a whitte. But God is not negligent in his office. For as well they that haue beene borne with, as thoſe that haue borne with them muſt come to accoūt. So then the name of God, togither with the circumſtance of the text, ought to wey greatly with vs, ſith we know it is not without cauſe ſaid, that ſuche is the portion of the wicked, yea euen at Gods-bāde. For it ſerueth to wipe away all theſe vaine hopes whiche 20 we be woont to conceyue when men giue vs their hande, and eyther winke at our ſinnes, or elſe pardon them. Let vs not truſt vpon that. For it will bee a double confuſion to vs afore god. And let vs aſſure our ſelues that although we be ſcaped from the worlde, yet muſt God ſhew himſelfe to be our iudge. Now whereas mention is made of portion and heritage, that alſo ſerueth to do vs too vnderſtande, that we muſt be fully reſolued of this poynt, that God will not leaue the wicked vnpuniſhed. And like as euerie man calleth that thing his portion, which is ordeyned 30 or alotted vnto him: So hathe our Lorde alreadie aſſigned too the wicked, that whiche belongeth vnto them: that is their heritage, that is too ſay that ſame is as theyr patrimonie, ſo as there is nothing more peculiarly a mans owne, than the puniſhment that God will lay vpon the wicked. And hee ſpeaketh purpoſely of their woordes. Howe ſo? True it is that ſome men reſtreyne this to the blaſphemies that the wicked belke out agaynſt God: but the worde that is ſette downe heere ſoundeth none euill. So then it muſt be taken more ſimply: that is to witte, that 40 wicked men may well alledge as many excuſes as they liſt, but they ſhall gaine nothing by it: for they ſhall bee condemned with all their wordes. Surely Zophar had an eye to Iob, and therein (as I ſayde afore) he applied it amiſſe vnto him: but yet it ceaſſeth not to be true & good in it ſelfe. And it is the holy Ghoſte that pronounceth heere in generall, that the wicked with all their gay woordes ſhall be rooted out by the hande of God. Therfore this worde is not couched heere without cauſe. For we ſee continually how the wicked are deſirous to pleade 50 agaynſt God, thinking to worke wonders with their vntoward allegatiōs. And truly God ſuffereth them to hold plea ſo for a time: but at length hee ſheweth that whiche is written in Geneſis, namely, that his ſpirite ſhall not ſtriue any longer with man. God had borne with as outrageous wickedneſſe as could bee: and when he ſawe that men abuſed his pacience after that maner: he ſayde I will no longer pleade with you, I muſt be fayne to put to my hande. Thus ye ſee how it is ſayde heere, that the wicked may well file their tongues to iuſtify themſelues, for they 60 can good skill to chop Logicke with God: but ſhall that further their cace? No, no. They rather ſharpē the ſword, and God muſt bee fayne to execute the ſorer iuſtice, and the terribler vengeance vpon their heades. So then, men may be armed with their tongues to pleade agaynſt god: but God hath his hande armed, and will ſtretch it out of heauen to confounde all ſuche as ſhall ſo pleade agaynſt him. And this ſaying ought too touche the wicked more than it doth. But what? Heereby it is ſeene that there is a brutiſhe blockiſhneſſe in the greater parte of the worlde. Noweadayes there is no bowing vnder the woorde of God, nor vnder the corrections that are done vnto vs in his name and by his authoritie. For men encounter them with ſuch ſturdineſſe, as it is well too bee perceyued that there is no more religion among them than is among the Turkes and Paynims. And not onely warnings are in vayne that are giuen men in ſecret: but alſo if open faults be ſpoken of in the Pulpit: whereas men ought too aske God mercie, and too ſue to him for it with all humbleneſſe: what is too bee ſeene, but that men are fully bent to ſtande ſtoutly agaynſte God? As for example: when I ſpake the laſt Sunday of the ſhamefull outrage that had beene doone heereby at Cologny: they fell to iuſtifying of themſelues, and too conſpyring agaynſt God, and too deuiſing with themſelues, howe too hide the thing that was altogither apparant. The matter is, that the Sermon was broken off in the Church, and yet coulde not be obteyned at thoſe royſters handes, too leaue off when they were warned: the matter was complayned of. As howe? Such a thing is not too bee ſuffered. But men will ſeeke meanes too coloure all, yea and ſome will picke a quarell as if they had great wrong doone vnto them. Yee wretched men, yee ſhoulde haue prepared youre ſelues too the Lordes ſupper, and I tolde you of that ſhamefull diſorder, to the intent ye ſhoulde bee ſorie for it, or at leaſtwiſe (if ye had not beene become deuils) ye ſhould haue beene ſomewhat touched to conforme your ſelues: but you come cleane contrariwiſe in a rage too woorke all miſcheefe. Is it not apparant heereby, that you ſeeke nothing but too fight openly agaynſt God? But if wee ſpeake of ſecreter matters, yet the whole worlde knoweth them. For wee ſee open whoredomes, wee ſee blaſphemies, wee ſee drunkenneſſe, gluttonie, and other exceſſes, wee ſee the deſpyſing of Gods woorde, and all eccleſiaſticall order, wee ſee briberies and cruelties, and that there is as muche gentleneſſe among men as among woolues, ſo as there is none other meening but to doo violence too one, and too poll another, and finally all ſhame is gone. Theſe things are apparant. But what if there be other more outrageous things, and that a man ſhoulde ſpeake of them in the Pulpit? A man might well bee the more wearie. And with what conſcience come you too receyue the Lordes Supper at my hande? Thou commeſt euen with the ſame that Iudas did. But thou ſhalt bee ſure too feele Gods vengeance with trembling, as Cain did, and that thou art a manifeſt and apparant reprobate. I haue alledged this example, too the ende wee might learne not too ſtande checking agaynſt God. For if hee liſt to pleade with vs, alas what defence ſhall wee haue too get the vpper hande in our cace? But yet let vs not thinke that God needeth to ſtudie howe to tell a long tale: for hee will conclude and execute his ſentence [Page] without pronouncing it newe agayne, for we haue ynough in the holy Scripture, wherein hee ſheweth himſelfe to be iudge of the whole worlde. Thus ye ſee what we haue to marke in this text: that is too wit, that if wee confeſſe our faultes afore God, wee ſhall be forgiuen at his hande: But if wee ſtande pleading with him, or if wee ſeeke lurkingholes to hyde oure iniquities: wee ſhall not only be conuinced by his worde, but alſo hee will lay ſo rough hand vpon vs, as we ſhall be ouerwhelmed vnder him, yea euen without any remedie: and then will it bee 10 no time too aske forgiueneſſe. Therefore let vs take the conuenient time that God aſsigneth vs, while he offereth vs the meane to obteyne mercie of him by his Goſpell.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faults, praying him too make vs ſo to feele them, as it may leade vs too true repentance: and that in ſteede of hardning of oure ſelues, we may bee ſo hartbroken, yea euen before hee make vs feele the ſoreneſſe of his wrath, as euery one of vs maybe his owne iudge: to the ende, that when wee ſhall appeare before the iudgement ſeate of our Lorde Ieſus Chriſt, all oure ſinnes maye there bee couered and buryed by his rightuouſneſſe. And ſo let vs all ſay. Almightie God oure heauenly father, &c.

21

The .lxxvij. Sermon, which is the first vpon the .xxj. Chapter.

ANd Iob anſvvered and ſayde,

2 Heare my vvordes and let it be for your comfortes.

3 Beare vvith me and I vvill ſpeake: and vvhen I haue ſpoken, mocke you on.

4 Is my talking vnto man? If it vvere ſo, hovv ſhould not my ſpirit faint?

5 Marke me and be abaſhed, and lay your hande vpon your mouth.

6 Verely vvhen I bethinke me, I am afrayde, and feare taketh holde on my fleſh.

IT ſeemeth after a ſort, that the woordes whiche Iob ſetteth downe heere, are contrarie to the worde of God, inaſmuche as hee auoucheth that God puniſheth notthe wicked, but letteth them alone ſo as they proſper. But wee haue ſeene heretofore 30 that wee muſt conſider the iudgements that God executeth in the worlde, according to the recorde of the holy Scripture. Then at the firſt ſight, this talke of Iobs ſeemeth vtterly repugnant too all truth: but we muſt remember what hath been ſayde heeretofore: namely that when the holy Scripture ſpeaketh of Gods iudgements, it ſayeth not that hee accompliſheth them peremptorily: for ſomtimes he taketh in hande to ſhew himſelfe iudge of the worlde, but that is not in all poynts and all caces, nor yet after all one rate. Therfore it ought to ſuffize vs,40 that God giueth vs ſome token that the wicked cannot ſcape his hande, but muſt come too account before him. Neuertheleſſe God doth ſometimes diſſemble, and we ſee it by experience. So then it behoueth vs to acknowledge that God dothe by his prouidence gouerne the worlde, maynteyne and preſerue the good, and puniſhe the wicked: as wee make it no generall rule that all ſuche as bee wicked are puniſhed out of hande, and that god delayeth not their puniſhment till afterward, nor vſeth any ſufferance, nor reſerueth any thing to the life to come: for thē 50 ſhould we enter into a great diſorder. VVherfore ſith that our knowing of Gods iudgements ought too be in ſuch wiſe, as to wayt for the accompliſhment and fulfilling of them at the latter day: thereby wee maye well diſpatche the contrarietie, that ſeemeth too be at the firſt bluſh, betweene Iobs ſaying heere, and the holy Scripture. VVhat is it that Iob meeneth? That wee ſee the wicked proſper, and that God is ſo farre off from puniſhing them, as they bee caried on ſtill in all pleaſures and delightes euen till their dying day, ſo as they pine not away with long lingring,60 but rather ſeeme to bee exempted by priuiledge at Gods hande from all aduerſitie. Nowe it ſeemeth after a ſort that Iob intended too beare men in hande, that all things are gouerned by fortune, and that God hathe no regarde of worldly matters, ne careth for them. But his meening is nothing ſo, according alſo as he himſelfe proteſteth at the ende, to the intent that men ſhould not take offence at his woordes. VVhat then? His purpoſe is too ſhew that when God viſiteth a man, wee muſt not at the firſt daſhe giue ſentence of condemnation vppon him, to ſay, ſuch a one is a wicked man, ſuche a one is hated and forſaken of God: but it behoueth vs to examine well his life. And why? For wee muſt not thinke that God doothe alwayes handle men in this worlde wholly according too their deſerts. VVherefore ſee wee ſo many wicked men ſpared? For it ſhoulde not ſeeme that their iniquities are knowne to God, ſeing he layeth no puniſhment vpon them. So then let vs vnderſtand that our Lorde reſerueth many puniſhments to the latter day, whiche are not ſeene as yet: and agayne, that hee handleth thoſe very rigorouſly whom he loueth and haue not offended ſo greeuouſly as other men, which thing he doth not for their ſinnes ſake. If wee knowe not why he doth it, let vs humble our ſelues: for God muſt bee glorifyed in all his workes, although wee knowe not the reaſon of them as yet. Nowe then wee ſee what Iob pretended. How bee it, that wee may the better profite our ſelues by that which is conteyned heere, let vs lay foorth and ſerche out the things in order, as hee ſetteth them downe, Hearken to mee (ſayth hee) and take beede too my woordes, and let it bee too you for a comfort: that is too ſay, let it bee in ſteede of the comforte that you come too giue mee. Truely wee knowe that Iobs freendes came too that ende: howebeit they were ſore combered when they ſawe him in that plight: and according to mans reaſon they concluded that Iob was a caſtaway. See howe they were dazeled with this generall ſentence that God puniſheth the wicked. And ſo they ſet Iob in the rancke of the wickeddeſt ſort, which thing they ought not too [Page] doo. Now therefore hee telleth them, that whereas they be come too comfort him, hee deſireth nothing of them but pacience and quiet hearing. And afterwarde he proteſteth agayne, that hee ſhapeth not his talke vnto men, as theſe hypocrites do, who ſeeke no more but to bee iuſtified before the worlde, alwayes ſhunning the preſence of God, and neuer come to acknowledge [what they bee] but by force, and till men haue throughly tried what is in them. Iob then ſayth, that his talking is not vnto men, that is to ſay, he is not led with vayne ambition, to make fayre 10 countenaunces and flouriſhings before men, but hee ſhapeth himſelfe to God. And for proofe there of (he ſayth) might my ſpirit holde out if I had reſpect vntoo men? Yee ſee me here in ſuche neceſsitie, as no creature were able to indure in ſo miſerable ſtate. By all likelihoode I could haue beene diſpatched a hundred tymes ere this: but ſith you ſee neuerthelater, that my ſpirite fayleth mee not: is it not a ſigne that I knowe the hande of God, and that I ſubmit my ſelfe too it, and that I reſt vpon him? Seeing I am not heere as a wauering Reede, can yee not perceyue 20 that I haue a better and ſurer foundation? Forſomuche then as you ſee that I ſpeake as before God: heare mee. And afterwarde hee addeth. Thinke not that I am without feeling. For when I beholde my ſelfe I cannot but be ſore abaſhed, and I am greatly diſmayde at the things whiche I ſee. For ſurely Iob was a ſpectacle of all terribleneſſe: and when wee reade what happened vnto him, the heares ought to ſtande vp vpon oure heade. His ſaying then is that hee cannot thinke vpon himſelfe, nor remember the great miſeries that were befalne him: but 30 terrible feare muſt catche holde on him. Therefore when ye knowe my ſtate throughly (ſayth he) then will you bee aſtoniſhed, and lay your hande vpon your mouth. That is too ſay, you will blame mee no more as yee haue done hithertoo. For yee imagine of mee at your pleaſure, and it is a ſigne that yee haue no pitie nor compaſsion of the great miſerie that is in my perſone. And heere you haue too marke, firſt if wee will comfort the miſerable in their aduerſitie, it behoueth vs too conſider well howe. For there is required a ſingular diſcretion in that behalfe as 40 wee haue ſeene heeretofore. For afflictions are as diſeaſes: and if a Phiſition vſe one medicine for all diſeaſes, what a thing will that bee? Some diſeaſe is whote, and ſome is colde: ſome diſeaſe requireth that a man ſhoulde bee kept drie, and ſome other that hee ſhoulde bee refreſhed with moyſture: one diſeaſe will haue a man kepte cloſe, and another will haue him too go abrode. Yee ſee then that a Phiſition ſhall kill his patientes, if hee haue not a regarde of their diſeaſes: yea and it behooueth him alſo too be acquainted with the complexions of his patients.50 Euen ſo ought wee too conſider of thoſe whome God viſiteth with afflictions. Firſt we muſt marke what the perſones are, and then howe wee ſee them diſpozed. I ſay wee muſte marke what the perſonnes are. For if a man haue liued without ſtayne, walking in the feare of God, and ſhewing all tokens of ſounde meening: what a thing were it too condemne him when wee ſee him in aduerſity? Agayne, though a man had committed foule offences, and for a time beene in a rage agaynſte God: if hee bee daunted by the aduerſities that hee indureth, ſo 60 as wee perceyue nothing but true repentance in him: were it not a beaſtly and wicked crueltie, too ſteppe too him neuertheleſſe, and too vſe great roughneſſe agaynſt him? Nay wee muſt rather reache our hande too ſuche as are beaten downe, and helpe them vp: according as it is ſayde, that the duetie of them that will teache faythfully in the name of God, is too ſtrengthen the weake knees and feeble hands, and to herten and comfort thoſe that are in deſtreſſe, and in anguiſhe of minde. Yee ſee then that wee ought too vſe great diſcretion in comforting ſuche as are afflicted. And therefore it is not without cauſe, that Iob telleth his freendes, it were muche better for them too holde their peace, than too increaſe his trouble by ſpeaking, and hee woulde take theyr ſilence for a comfort. Yea and hee addeth, that when they haue heard him, hee will giue them leaue to mocke on, not that hee meeneth that they might haue reaſon ſo to doo: but he rebuketh them for their raſhneſſe, according as it is ſayde prouerbially, that a haſtie iudge giueth a ſwift ſentence. For they were ouer haſtie in condemning of Iob before they had hearde him. And ſo when he ſayth that they may mocke on when they haue heard him ſpeake: he meeneth that there is nothing but diſorder and raſhneſſe in them, and that they deſcant vpon an vnknowne matter, whereof they were not yet throughly informed. Therefore wee haue a common doctrine to marke in this ſentence: whiche is too brydle our ſelues, when we come to iudging, and not too bee ſo heddie till wee knowe the verie truthe indeede. And ſo muche the more ought wee too minde it, bycauſe wee ſee that men are by nature ouermuche inclyned to this raſhneſſe and ouerhaſtineſſe. For although wee woulde fayne be eſteemed too bee of ripe and ſettled iudgement: yet are there verie fewe too bee found, that giue themſelues to bee ſo: yea and (which worſe is) we ſhall ſee a great number that make haſte too ſhewe their fine witte, for feare leaſt men ſhoulde take them for dullardes. This cauſeth vs oftentimes too throwe oure ſelues headlong intoo ouerhardineſſe, and too iudge crookedly and vntowardly of oure neighbours, without reaſon, or without indifferencie at all. Seeing that this maladie is ſo naturall too vs: let vs learne too examine things before wee ſpeake. It is ſayde that the wize man will alwayes heare, and the foole haue his mouth open, and neuer leaue babbling. It is not for naught that Salomon ſayeth ſo, and wee can well skill to ſay ſo too: but in the meane while wee doo yll put it in vre. And therefore what is oure cheefe wiſedome? Saint Iames ſheweth it vs when he ſayeth, that we ought to bee ſlowe too ſpeake, and willing too ſuffer our ſelues too bee taught. For when wee haue the modeſtie too refrayne from haſtie ſpeaking: God will giue vs the grace too knowe the matters: and when wee knowe them, wee ſhall tell howe they ſtande. At a woord, wee ſhall haue profited greatly, when we haue learned too refrayne haſtie iudgement. For wee cannot iudge oure neighbours after that ſort at aduenture, without a double deſpiſing of Gods goodneſſe. VVhy ſo? For wee muſt all appeare before his iudgement ſeate, as Saint Paule telleth vs. Then if I iudge my neighbour, before I knowe howe the cace ſtandeth: I take vpon me the authoritie of God, and I chalenge to my ſelfe that which belongeth not too me, no nor too any Angell in heauen. And what an ouerboldeneſſe [Page] is that? True it is that when we once knowe the euill, I ſay when we knowe it, not after our owne imagination, but as it is of verie truth: we may bee bolde too condemné it, and we ſhall not be raſh in ſo doing. VVhy? For we iudge not at all: but onely ratifie the iudgement that God hath giuen by his worde. But when wee bee ſo haſtie [as is ſpoken of afore:] it is high treaſon to God, bycauſe we rob him of the right that is peculiar too himſelfe, and pull it to our owne perſons. And againe beſides this, we offende God in taking vpon vs to iudge of ſecret 10 matters. But it behoueth vs to knowe our owne meaſure, and that we haue neede to inquire of the things that we knowe not, and not to ſay it is ſo, or ſo, vntill wee bee throughly informed of the matter. Thoſe twoo reaſons ought to holde vs well in awe, that we be not ouerhardie in iudging our neighbours. Furthermore if it behoue vs too keepe this modeſtie towarde mens perſones: what muſt wee do too Gods doctrine? I pray you when euerie man ſtootes foorth his bolt vpon a doctrine before he haue throughly examined it: is not ſuch raſhneſſe woorthie 20 to bee double condemned? I haue ſhewed alreadie that we bee traytours to God in robbing him of his honour, if wee iudge the perſones of our brethren before we knowe them throughly. But it is certaine that Gods doctrine is muche more precious than mennes perſones. I go aboute too infrindge ſome doctrine at aduenture, yea, euen ſome doctrine of the holye Scripture, or ſome article of the fayth: and is not that an vnhallowing of the holy things? Neuertheleſſe wee ſee men bolde and ouerbolde in this cace. For nowadayes, who ſhall bee 30 ſooner beleeued in matters of doctrine, than drunkardes, looce liuers, and heatheniſh men, whiche can as muche skill of Gods ſecretes, as can brute beaſtes, yea as can the verie Swine? Theſe muſte ſnuffe vp theyr groyne agaynſt Gods doctrine, and diſpute with might and maine agaynſt the truth, that hath beene well ſtabliſhed by the holy Scripture. And what maketh them ſo bolde? Euen bycauſe they vouchſafe not to heere. But God puniſheth them for their preſumption, ſhewing that they bee but ranke fooles which alwayes haue their tongues walking,40 and neuer haue their eares open too heare with pacience. So much the more then behoueth it vs too practize thys ſentence and admonition that is giuen vs heere, that euerie one of vs muſt learne to bee ſlowe to iudge. And when wee do ſo, wee ſhall bee teachable. For hee will neuer proue a good maiſter, which hath not bene a good ſcholler. If a man will worke mayſtries at the firſt day, before hee haue euer beene bounde prentice too the occupation: hee ſhall make fayre woorke and aduauntage himſelfe greatly. Nowe if the cace ſtande ſo in handie craftes: what 50 is to be thought of Gods doctrine which ſurmounteth all mans vnderſtanding, and is reuerenced euen of the Angels? And ſo, wee muſt not onely haue beene ſcholers, that we may bee mayſters: but wee muſt alſo perſeuer all our life long in profiting and vnderſtanding, when wee mynde to teache others. VVhen God hath giuen a man grace to teache others, hee muſt not thinke that hee himſelfe is not bounde too learne any further. But let vs aſſure our ſelues, that no man ſhal euer be a good and faithfull teacher, except hee indeuer to learne ſtill, as well as 60 other men. To bee ſhort, it behoueth vs all, (as well thoſe that teache, as thoſe that learne) to be Gods ſcholers, and to proceede further and further in his learning, yea euen till we die. Thus much concerning that ſentence. Nowe let vs come to the proteſtation that Iob maketh. My talking (ſayth he) is not vnto men, for were it ſo, howe ſhoulde my ſpirite not fayle? Heere Iob ſheweth all the children of God how they ought to ſpeake. He had proteſted the like alreadie heretofore. How beit it is not without cauſe that he repeateth it againe, foraſmuch as it is certain that while wee wander here bylowe, our talke will alwayes trayle a long trayne of ſuperfluities after it, and wee ſhall not go to the matter roundly and ſubſtancially as wee ought too do. VVhat is the cauſe that wee are woont to ſnarle our wordes in ſuch wiſe, as a man cannot wring out any pure truth out of vs? It is bicauſe we haue our eye vpon men. For beſides that, men do bleare themſelues, and diſcerne not things as they ought to do: we on our ſide are alreadie enclyned to followe it, and the diuell alſo thruſteth himſelfe in, too make a hotchopotche of all things. So then oure woordes ſhall neuer bee well conueyed and cleare, except wee haue God before our eyes, and ſpeake as in his prefence. On the other ſide, wee are neuer throughly touched, when wee talke but with men. For they iudge no further than they ſee, and wee paſſe for no more but to hide our vices, and we thinke it ynough if the euill be not apparant. Lo howe men fall aſleepe in theyr ſinnes, and neuer ſpeake freely as they ought to doo, vnleſſe they knowe that God ſummoneth them before him, and frameth their inditements, and that they muſt preuēt it, and not tarie till God condemne them, but rather yeeld themſelues giltie of their owne accorde. This is the cauſe why Iob proteſteth here that his talking is not vnto men. True it is that we ought to haue regard of our neighbors when wee talke with them, that our wordes may edifie them. For if we caſt forth light and wandring ſpeeches: we ſhall lay ſtumbling blockes in their way, and we may hurt them diuerſe wayes. Therefore when we ſpeake to men, we muſt bethinke our ſelues afore hand: that is to ſay, we muſt haue regarde that it might bee to their profite. But yet muſt wee haue the thing that is ſpoken heere of Iob: which is, to put God before. Iob then meeneth not ſingly that he deſpyzeth men, and that if hee ſee them rude and ignorant he will not in any wiſe applie himſelfe vnto them: no: but that he is not led with ſuch vanitie as too pleaſe men onely, and to forget God, or too put him behind them: but rather that when he ſpeaketh, hee maketh his reckening aforehande, that he is as it were in the preſence of God, ſo as all his thoughts are knowne too that heauenly iudge, and therefore he muſt not diſguiſe himſelfe, nor thinke too further his cace by concealing the truth. Lo whereat Iob looked. And ſo (as I haue touched alredie) let vs haue the wit to pray God to cal vs throughly home to himſelfe: that is to ſay, that as oft as hee viſeteth vs with his handes, he will ſo touch our mindes and hartes too the quicke, as wee may knowe that it is hee whiche puniſheth vs for oure faultes, and that all oure thoughts are bare before him, and not be dazeled and ſotted in our owne talke, as they that are ſo full of babling, onely to pleaſe men. Beholde (I ſay) whereof wee bee inſtructed in this ſentence. And it behoueth vs to remember well the reaſon that Iob addeth. If it be ſo (ſayeth [Page] he) how and wherefore doth not my ſpirite faynt? It ſeemeth that hee leaueth his talke heere as it were cut off. But the ſenſe is that ſuch as doo ſo direct their talke to men without regarde of God, ſhall quayle in the ende, and that when they haue made fayre countenaunces at the firſt ſight, their hypocriſie will bewray it ſelfe at the laſt. And in good footh wee ſee it ſo by experience. For they that are ſo ledde with vainglorie, and are alwayes deſirous to be had in reputation among men as the onely reſpect that they haue: will ſurely tell many fayre tales, and 10 roll ſo trimly in their Rhetoricke, as their woordes will vtterly bleare mens eyes, and it will bee a woonder too heare them ſpeake. Heerevpon they ſtreake themſelues when men ſooth them: but in the ende God pincheth them after ſuche a ſort, as hee ſheweth that all was but hypocriſie. God then taketh away that ſtarche, as when a woman that ſtarcheth hir face commeth intoo the Sunne, and the heate lighteth vppon hir, by and by the ſtarche falleth off, and hir wrinckles appeare, by meanes whereof hir ſhame is ſo manifeſt as ſhee is faine too get 20 hir away to hide it. Euen ſo is it with hypocrites. For by reaſon of their goodly ſhewes, they ſhall bee commended exceedingly of the worlde, and men will thinke there is none euill in them. VVell, God leaueth them there for a time, ſo as they ſhyne bright before men: but in the ende hee mocketh theyr hypocriſite, and then are they vtterly defaced, they bee pynched double and treble, till they can no more, all the babling that they were woont too make is layde a water, and beholde all theyr goodly Rhetoricke fayleth them. Therefore let vs marke 30 well this reaſon, to the ende we may learne to come vnto God of our owne accorde, and to haue a care to ſpeake as in his preſence, before he conſtreyne vs by force and violence. Thus then the reaſon that is ſet downe heere, ought to ſerue vs for a threate, to make vs ſhunne all hypocriſie, and to follow the ſayde vnfeynedneſſe of ſetling our ſelues as it were in the preſence of God, and of hauing an eye alwayes vntoo him in our talke. For if wee haue an eye vntoo him, ſurely hee will giue vs the grace to ſtande, ſpecially if wee followe the example of Iob. For 40 Cain and Iudas, and ſuch other like were faine in the end to feele Gods preſence, not for that they were moued by it to returne too repentance, but that God brought them therevntoo by force. But let vs followe Iob: that is too ſay, let vs ſeeke to holde our ſelues before the face of our iudge, and let vs go to him with all humbleneſſe, acknowledging his iuſtice, that we may giue him the glorie which belongeth to him, and which he deſerueth. VVhen wee go ſo too woorke, and deſire to bee ſuccoured by his goodneſſe, ſurely our wittes ſhall not fayle vs though we were 50 preſſed neuer ſo extreemely, yea and ſeemed too bee vtterly ouerwhelmed. VVe ſhould (ſay I) be neuertheleſſe hilde vp, and in the ende ſo reſtored, as God ſhould ſhew that all ſuch as ſeeke him, and come too hym willingly, are receyued at hys hande, yea euen as it were too bee hilde in his lappe, and that hee will giue them ſuch a reſting ſtay, as they ſhall neuer miſcarie, be their infirmitie neuer ſo greate. And nowe Iob (not without cauſe) addeth, that when his freendes looke vppon it, they ſhall be amazed, and compelled to ſhet their mouth, and too lay 60 their hande vppon it to holde their peace. For if we knew Gods iudgementes in good earneſt, ſurely wee woulde haue more holde of our ſelues than wee haue. But what is the cauſe that wee bee ſo hardie too iudge ſo at randon, but for that wee examine not throughly the things that God ſheweth vs. As howe? If wee ſee a manne afflicted, ſurely we can perceyue well ynough that the ſame commeth of God: for foorth with wee fall too raunging: and ſaye that God puniſheth ſuche a one for his ſinnes: wherevpon we fall to thundering at him. But (as I ſayde) if wee conſider Gods iudgements aright, we ſhould haue better ſtay of oure ſelues. And why? For too conſyder Gods iudgements aright, it behoueth vs firſt and formoſt too thinke vppon our ſinnes, and that in the perſone of one man God intendeth alwayes too inſtruct a thouſande and many more: and looke howe manye chaſtizements and aduerſities are ſhewed, ſo many teachings and inſtructions dooth God ſende too vs all. Then if anye man bee ſcourged, wee muſt not onely looke what he is, but we muſt alſo thinke vpon our ſelues: and ſurely then ſhall wee not lift vp oure hornes when wee come before Gods Maieſtie: but wee ſhall haue ſuch a reuerentneſſe, that if wee iudge oure neighbours, it ſhall bee with feare and greefe. For it ſhall behoue euerie one of vs to haue iudged and condemned oure ſelues aforehande, and too haue acknowledged that wee deſerue too receyue muche greeuouſer condemnation at the handes of oure God▪ I am a wretched mortall creature, and ſyllie woorme of the earth, and I take vpon mee too iudge my neighbour, and what ſhall God doo agaynſt mee when hee holdeth his aſſyzes? If wee thought of this, I pray you woulde it not ſtryke a terrour intoo vs? On the other ſyde, when wee ſee Gods iuſtice vppon a manne, ought wee not too perceyue that wee our ſelues haue deſerued much more, and that hee might handle vs muche more rygorouſly? True it is that wee coulde not blame God of crueltie: for he is rightuous. Then if hee puniſhe ſuch a one ſo roughly, what ſhall hee doo with mee? I ſay, when wee haue ſuch conſiderations, they will ſerue too humble vs, and too make vs walke in awe before God. And not onely that, but alſo it will ſtrike vs in a feare, and to know the condemnation that hangeth ouer vs, if God had not had pitie and mercie vppon vs, as hee maketh vs too perceyue it. But aboue all, when we ſee the iudgements of God, whiche are notable, that is too ſaye, whiche are worthie of remembrance, and vnaccuſtomed: that ought too touche vs more too the quicke, and wee ought too conceyue ſo great a feare, as too abaſhe vs that wee dare not open our mouth. As for example. VVhen wee ſee but the common aduerſities, wherevntoo wee bee as it were inured by cuſtome: yet muſte wee not bee ſo groſſe headed, as not too acknowledge the hande of God, and at the knowledge thereof bee ſtricken downe and humbled with feare. But when wee ſee God ſometymes ſtretch out his arme after ſuch a ſort as we ſee things that wee neuer knewe nor thought of before: as there are dreadfull puniſhments: Howe then? That is ſtraunge, there was neuer any ſuche thing hearde of. Suche things (ſay I) ſhall wee ſee, and it behoueth vs too thinke yet better vpon them. For when God ſeeth vs aſleepe, and ouerſlouthfull, he weakeneth vs. And like as if a man were falne intoo ſo ſounde a ſleepe, as hee coulde not anſwere [Page] when hee is called, and yet notwithſtanding muſt needes wake if hee be iogged, or pulled harde by the arme: euen ſo dealeth our Lorde with vs. For inaſmuch as we be not moued with the common corrections that he ſendeth vs, but are dull and retcheleſſe: he ſheweth vs great and exceſsiue puniſhments, ſuch as wee haue not heard off before, as if hee ment too waken vs perforce. VVherefore let vs bethinke vs too profite oure ſelues by Gods iudgements: not ſimplie to bee ſtriken in feare by them, nor too bee ſo afflighted as wee ſhoulde ſhunne him: but 10 too be ſtirred. vp too runne vntoo him, and too walke in his feare. Alſo let vs deſire him too holde vs by ſtrong hande, and not to ſuffer vs too ſtumble, ſeeing it cannot bee otherwiſe with vs, except hee holde vs vp and preſerue vs. Thus ye ſee to what ende it behoueth vs to bee aſtoniſhed at Gods iudgements, but contrariwiſe wee ſee that men ſeeke nothing but too forget them, for to their ſeeming they bee too Melancholike matters. If God ſmyte any man, all of vs muſt profite oure ſelues by it, as I haue declared alreadie. On the contrarie part there 20 are verie few but they ſuppreſſe ſuch doctrine: and (which more is) although God bende himſelfe too vs, and beate vs with his roddes: yet doo wee labour too intangle our myndes, and to ſeeke vaine ſhiftes too hyde Gods hande withall: and although we feele the ſtrypes well ynough, yet will wee not bee acknowne howe it is God that viſiteth vs. See howe we woulde burie the remembrance of Gods ſtraunge iudgementes, whiche ought too fray men, yea and to moue euen the verie ſtones. Yet are wee (I ſay) ſo wicked as too wiſhe too burie them, as wee haue 30 ſeene by examples here. VVhen our Lorde hath executed ſo terrible iudgementes as mennes eares ought too glowe at them: a man needes not too ſpeake of them: For theſe good defenders of the honour of Geneua make complaint of it. I ſay, when a man ſpeaketh o [...] the man whome God woulde haue too bee an horrible ſpectacle, and a feare and terrour too all men, if a manne bring that thing too rememberance, and ſhewe that the blaſpemer which ſpyted God and all religion, was as ye woulde ſay, ſtraught [of his wittes,] inſomuch that the mother which 40 bare him in hir wombe, depoſed that the Diuell brought him in: they will ſay that men diſhonour the Citie. Behold theſe good men that are ſo zealous of the honour of Geneua, they coulde finde in their hartes that the towne were ſunken (it is well knowne who they bee, and a man needes not to poynt them out with his finger, nor too call them by their names, for they be knowne well ynough) and yet for all that they pretende a deſirouſneſſe too the honour of the Citie: but it is well ſeene of what heart their dooings proceede. Yee ſee then howe the wicked 50 woulde fayne burie the iudgementes of God, bycauſe they bee deſirous to plucke him out of his ſeate if it were poſsible, that they might not be ſubiect too his iuriſdiction. But yet when hee woorketh after a terrible faſhion, needes muſt wee bee woorſe than brute beaſtes, if we be not moued at them: and yet for all that the gallants would fain that all were buried. Furthermore let vs mark that which is ſhewed heere: that is to wit, that when God liftes vp his mightie hande, and woorkes after an vnaccuſtomed maner: it is to waken them that are to faſt aſleepe,60 and to bring vs to ſuch awe and feare, that being abaſſhed wee may reſort vnto him, and learne too hide our ſelues vnder his ſhadow, and pray him to guide vs, and not ſuffer vs to fall into the bottomleſſe pit. This is it that wee haue to marke in this text. Now when Iob ſpeaketh of ſtopping their mouthes: it is a maner of ſpeeche that is verie ryfe among the Hebrewes: as when it is ſayd that the Prophet and the wiſe man will lay their hande vpon their mouth: it is to do vs too wit, that things ſhall bee ſo confuzed as the skilfulleſt and beſt practized men that are, ſhall not knowe what to ſay, but ſhall bee vtterly paſt their wittes. And ſo ſayeth Iob nowe, that ſuch as are ſo abaſſhed muſt lay their hande vpon their mouth to keepe ſilence. And why? For the iudgement that God executed vppon the perſone of Iob, was terrible and dreadfull to mannes vnderſtanding, and if a manne ſhoulde iudge of it after the fleſhe, hee coulde not bee but amazed at the ſight of Iobs perſone. But nowe let vs gather the common doctrine of this: which is, that when God worketh after ſuch a maner as wee are not acquainted with, wee haue too glorifie him: for when he ſheweth vs the reaſon of his woorkes, and will haue them knowne to vs, then he putteth words into our mouth that wee may bee able to ſpeake of them. Againe, when we ſee that Gods workes outpaſſe our vnderſtanding, ſo as wee knowe not why hee diſpoſeth the things ſo which we ſee: what is to be done? VVee muſt lay our hande vpon our mouth, that is to ſay, we muſt not be ſo bolde as to prattle of them. VVherefore let vs lerne to knowe our owne abilitie, that wee fling not our ſelues aſtray ouer all the feeldes: but rather follow alwayes the right way. For the doing heereof, we need to knowe no more but what is giuen vs: according alſo as Saint Paule bringeth vs to the ſame rule namely, to knowe no more. than God leadeth vs vnto. So long as he reacheth vs his hande, let vs go boldely: but when he leadeth vs no further, we muſt ſtoppe there, and be as dumbe. True it is that we muſt always haue our mouth open after one ſort: that is, to glorifie God. But when wee preſume to bring him vnder the compaſſe of our vnderſtanding, and would haue him too reſerue nothing too himſelfe: whither go wee then? Is [...]it not an open deſpyting of God? Hee intendeth too hyde the thing from vs. And why? Too the intent wee ſhoulde knowe our owne ignorance, and yet not ceaſſe to acknowledge him to bee rightuous, and too honour his woonderfull and incomprehenſible ordinance. So then (as I haue touched alreadie) whenſoeuer God ſheweth vs the reaſon of his works, let vs thank his goodneſſe, and ſay, Lorde thou commeſt downe verie lowe to vs wretched creatures, when thou vouchſaueſt to ſhewe vs why thou dooſt this or that: and thy goodneſſe deſerueth well to bee magnified by vs, when thou communicateſt it ſo familiarly too ſuche as are not woorth it. But if God hyde the reaſon of his woorkes from vs, and that it bee to highe for vs to reach vnto; Let vs ſhet our mouth, that is to ſay, let vs not be talkatiue to babble after our owne fancie: but let vs glorifie God and not bee aſhamed to be ignorant. For the verie wiſedome of the faythfull is too knowe no more than it hath pleaſed God to ſhewe them. Therefore let vs make ſilence vnto God after what ſort ſoeuer he worke, till the laſt day of diſcouerie bee come, when wee ſhall ſee him face to face in his glorie and maieſtie.

[Page]Now let vs fall downe before the face of our good god with acknowledgement of our ſins, praying him to make vs feele them better, ſo as we being caſt downe in our ſelues, may not ſeeke to be ſet vp by any but by him, & that we may be taught to pitie our neighbours, and to reache them our hand, and not to be cruell iudges when we ſee other men in aduerſitie, but that euery one of vs may bethinke himſelf, to the ende that when we our ſelues be in perplexitie, and our God afflicteth vs, we may aſſure our ſelues that he will pitie vs, as no doubt but hee will ſhewe himſelfe a pitifull father towardes vs, if wee returne vnto him with true humilitie and obedience, and grauntvs the grace to holde our ſelues contented with that which hee maketh vs priuie vnto as nowe, till hee haue gathered vs to himſelfe too bee made like vnto him in glorie. That it may pleaſe him to graunt this grace, &c.

The .lxxix. Sermon, which is the ſecond vpon the .xxj. Chapter.

7 VVhy do the vvicked liue and grovv olde and vvelter in riches?

8 Their ſeede is mainteyned before theyr eyes vvith them, and their generations is in theyr preſence.

9 Their houſe is quiet vvithout feare, the ſcourge of God is not vpon them.

10 Their Bull commeth to gendering, and his ſeede miſſeth not: their Covve calueth, and is not barrein.

11 They ſende forth their little ones like ſheepe, and their children daunce.

12 They play vpon the Taber and the Harpe: and make merrie vvith the ſounde of the Organs.

WE ſaw yeſterday for what intent Iob did ſet down a ſaying which at the firſt ſight might haue ſeemed euill: which was, that God leaueth the wicked vnpuniſhed. For that ſeemeth not too bee agreeable too his office: but rather that in as muche as hee is 30 iudge of the worlde, it is his dutie to redreſſe the miſcheeues that are done here beneath. Ought he not to reſtreyn men when he ſees them out of ſquare? Or when he ſeeth himſelfe deſpized, ought he not to mainteyn his owne glory, & to pul down thoſe that are ſo mounted vp in pride and rebelliouſneſſe? But wee ſee that the wicked do rage againſt god, and abide by it. It ſeemeth thē that God is a ſleepe. Therfore doth not Iob blaſpheme God in making ſuch complaints. No: for his meening is to ſhew ſimply, that although God be the iudge of 40 the world, yet it foloweth not, that the chaſtizings and puniſhments which he executeth vpon ſinnes ſhould always be apparant, ſo as men might ſee them with their eies, and point at thē with the finger. Then if God delay his iudgements, it behoueth vs to ſtay our owne wiſdome, and not to ſuffer it to raūge abrode after the imaginations of mans brayne, leaſt we be to haſtie. And though we ſee that the puniſhments are not ſo executed as were to be wiſhed, yet let vs not be troubled nor offended at it: but let vs quietly wayt till the cōuenient time be come, which god knoweth 50 and not we. Now then we ſee in effect what Iob intended. Howbeit he intermedleth it alſo with the tēptations which the faithfull may haue. For inaſmuch as god maketh ſuch delay, and ſeemeth to them to be ouer [...]w: it cannot be but they muſt needs conceiue ſome greefe and weeryneſſe: but yet muſt we reſiſtit. Nowe let vs ſee after what maner Iob ſpeaketh, VVheefore (ſaith he) do the wicked liue? wherefore become they old? wherfore increaſe they in riches? As if he ſhuld ſay, Among al their deſires men think the cheef and happieſt to be in helth, and ſecondly to haue long life,60 and thirdly to haue abundance of goodes. Theſe are the things wherein men do willingly place their felicitie. But all theſe are to be found in the wicked. Their cattell proſpereth, their offprings continueth, and all things fall out as they would haue it, and whē they haue led a ioyfull life, they go to their graue in the turning of an hande, that is to ſay, they linger not in pain as the godly do, which droope all their life long, and are full of diſeaſes, and pulled down with many miſeries. So then the wicked liue at eaſe, and in the ende God taketh them out of the world without any great greefe. By reaſon whereof it ſeemeth that the worſt ſort are moſt fauored of God. But [...] what cace were we if we ſhoulde thin [...] that God intendeth to execute none other puniſhments vpon the wicked, than we ſee him execute at the firſt ſight? No we although we haue in effect all that Iob ſayth here: yet ſhall it bee good for the better inlightning of the whole, to vnderſtande Zophars errour. True it is that all the ſentences which wee haue heard in the former chapters are good and true. How be it (as I haue ſayd) they be miſapplied, bicauſe Zophar ment to conclude that if wee ſee a man ſore afflicted, we ought to ſay hee is an enimie of God: and that when we ſee a man liue at his eaſe, wee may knowe thereby that he is in Gods fauour, and that god loueth him. But we muſt not go ſo to work: and in verie deede it is the errour of the Sadduceis. For although the Sadduceis thought not the ſoule of man too bee immortall, but that men liued in this worlde as brute beaſts, and that there is neyther heauenly life nor reſurrection: although (I ſay) that they were ſo brutiſh: yet did they not thinke but there is a God, and that men ought to yeeld themſelues to the ſeruing of him, and to walke in vprightneſſe and in a good conſcience, and that God regardeth ſuch as lead a holy life, to ayde and ſuccour them and to ſhewe them his goodneſſe, and alſo that hee puniſheth the wicked. And how can this geere hang togither, ſeeing that commonly ſuch as feare God haue a verie euill life in this world? For the Sadduceis ſay, that God recompenceth his ſeruants in this worlde, and likewiſe puniſh thoſe that deſpiſe him. And ſo by their imagination, men ſhoulde haue no hope for the time to come, but the [Page] good or euill that euerie man ſhoulde receiue ſhould bee Gods well or ill dealing with him in this life. But too reſiſt ſuch imaginations, and too repreſſe ſo pernicious an errour, our Lorde of ſet purpoſe doth not alwayes puniſh the wicked, to the intent we ſhoulde knowe how there is another principall iudgement which is not yet ſeene. Againe, God doth not alwayes ſhew ſignes of the loue that he beareth to his children. For hee leaueth them vp as it were to the ſpoyle and to the wide worlde, ſo as they bee martired and aſſayled, and yet haue no ſuccoure at his 10 hande. And why? To the end we might know that there is a better and more excellent welfare laid vp for vs in heauen. See how our Lord ſummoneth vs to the latter day: and looke howe oft the wicked are not puniſhed as they haue deſerued, but are ſpared, or the good are afflicted as much as they can beare, and ſeeme not too bee hearde▪ though they call vpon God, nor it cannot bee perceyued that God hath pitie vpon them, but rather ſeemeth too turne his backe too them, and too haue ſhaken them off, and not to bee minded to deliuer them from the miſerie 20 vnder which they faint: ſo often doth the trumpet ſounde in our eares. Nowe then wee ſee what the beaſtlineſſe of the Sadduceis was, to thinke that men were wholly mortall, and that there was no heauenly life for them, and that the good that we can hope for, or the euill that wee can feare, is but onely in this world. But yet were they hardned in that groſſe and beaſtly opinion: and Zophar and his companions were after a ſort wrapped in the like conceyt. Beholde (ſay they) God is iudge of the worlde: and therefore if men bee beaten with his roddes, it followeth 30 that he hateth thē, and that they be vtter caſtawayes. This concluſion is fond and naught. VVhy ſo? For it proceedes of this diueliſhe errour that mennes ſoules are mortall, and that there is neither reſurrection nor kingdome of God. But contrarywiſe, theſe twoo things may verie well agree: that is too wit, that God is the iudge of the world, and yet neuertheleſſe that the [...] may be as it were curſed heere, and their life ſubiect to many miſeries, whereas the wicked ſhall liue merily and proſper, and tryumph, and haue whatſoeuer they wiſh. Thoſe two things 40 (I ſay) are not repugnant. And why? For Gods iudging of the world is not at our appoyntment, ſo as hee ſhoulde be faine to execute his iudgementes when the toy taketh vs in the head: no: but God is iudge of the world, and yet notwithſtanding he may well diſſemble, ſo that whē men become froward and offende him out of meaſure, he ſhall not neede to make any countenance of puniſhing them, for (as I haue ſayd afore) hee reſerueth the iudgement till another time, and he is not bounde too ſhewe himſelfe a iudge too day or to morrow, neither is he like men which 50 loſe the occaſions of dooing their buſineſſes. VVhen I haue a thing in hande, and the matter is eaſie for mee too compaſſe, if I take not the oportunitie, it ſlippeth away from mee: and if I woulde do it afterwarde, I ſhall come out of tyme. And why? For thereby God purpoſeth too ſtirre vs vp to be diligent, and to enter when hee openeth vs the gate, and to go on when hee ſheweth vs the way. But as for himſelfe, he muſt not be ſubiect to our ſtate, as who ſhould ſay, that if he worke not out of hande, the oportunitie will ſcape him. No: he can alwayes recouer the 60 tyme, houre, and meane at his owne pleaſure. And ſo let vs marke that wee muſt not conclude that God muſt puniſh the wicked in this life, although hee bee the iudge of the worlde. T [...], it is that we may conclude, that he doth it in part. [...]s how. God is iudge of the world, therefore it followeth that he ſeeth▪ he miſdeedes that are done, and that he noteth and [...]olleth them. Again he hath a care of the good and of ſuch as walke in his feare and ſeruice and truſt in him and call vpon him, and he will ſuccour them. And in verie deede the faythfull perceyue that God is neere them and watcheth for their ſafegarde. They know it by experience bicauſe he addeth them by ſome meanes or other. The wicked alſo doo ſpyte of theyr teeth feele his hand when he perſecuteth them. But is it therefore to be ſayd that Gods iudgements are alwayes apparant: No. Or that he puniſheth euerie man heere after the meaſure of his deſerts. No. But God giueth ſome ſignes whereby it is knowne that all things muſt come to account before him, and that men muſt paſſe through his hande. Alſo he giueth ſome tokens, to ſhewe that▪ he neuer forgetteth thoſe that are his, but that hee hath them vnder his protection and ſafe keeping. Behold (I pray you) what wee haue to conclude when the holy Scripture telleth vs that the world is gouerned by Gods prouidence and al things muſt be ordered by him. But (as I haue declared alreadie) if we woulde haue our Lorde to ſhewe vs fully and perfectly as nowe that he is iudge of men: what ſhoulde bee reſerued to the laſt day, which is our whole hope. VVhen the holy ſcripture incorageth and exhorteth the faythfull to liue well and holily: it ſayeth, my freends lift vp your harts to the latter day. For it is impoſsible for vs to ſticke vnto God firmly and ſtedfaſtly without ſwaruing at anye time, except wee ouerleape the things that are heere beneath, and mount vp with our minds, that our anker hold be faſtened wholly there. So muſt it be. Thus then wee ſee that Iob incountered heere agaynſt the falſe and curſed opinion of the Sadduceis, who thought that God executed not his iudgements but in this tranſitorie life: and ment too ſhewe that the wicked maye well proſper and haue all things as they woulde wiſhe, and yet for all that, that wee muſte not bee out of quiet as though all things were gouerned by fortune and that there were nothing but diſorder heere by lowe. No: but it behoueth vs to gather our wittes togyther, vntill our Lorde ſhewe himſelf, who is as it were hidden ſo long as things are confoūded, and are not in ſo good order as wee would deſire. Ye ſee then that God doeth not alwayes ſhewe his countenance, and yet in the meane while it behoueth vs too ſee cleerelier than our naturall ſenſes can. As for example, when it is fowle weather we ſee not, the ſunne: and yet we be not ſo vnwiſe but wee knowe well ynough that the Sunne ſhyneth ſtill abone the clouds:If a man ſhould aske a little child where the Sunne [...] is quite gone would he ſay. For hee is not ſo farre learned as to knowe that the light which wee haue commeth of the Sunne whatſoeuer let is betwixt the ſame and vs. But wee that knowe by experience, that the Sunne keepeth his ordinarie courſe after hee is vp, notwithſtanding that the cloudes do take away the ſight of him from vs: ceaſſe not to ſay, The ſunne ſhyneth, but the weather is not ſo faire and calme that we can ſee him where he is hidden. So alſo when our Lorde ſendeth troubles intoo the worlde, and wee ſee iniquitie [Page] runne abrode vnbrideled, ouerflowing all things as a waterflud, and we perceyue not that God is minded to withſtand it, but rather ſeemeth too let all things go too hauocke, ſo as good men are borne downe, and God maketh no countenance to ſuccour them although they ſigh and grone to him: I ſay when we ſee all this: it behoueth vs to haue a higher reach than our owne motherwit, and to be fully reſolued that God will yet ſtill aſsiſt vs. And alſo foraſmuch as we ſee he ſuffereth not the world to be vtterly ouerwhelmed but holdeth it ſtill by a ſecret brydle,10 ſo as he reſtreyneth the wicked, & all things paſſe not into bloudſhed and murther: let vs aſſure our ſelues that God reigneth ſtill, although it be after a darke maner. Againe, do we ſee that the good are not ayded and deliuered at his hand? Yet doth he mainteyn and preſerue them. For without that▪ they ſhould periſh at the firſt brunt. Although then that they bee tormented with aff [...]ctions: yet is it not to be ſayde that God hath quite turned his backe vpon them, and regardeth them no more. Contrarywiſe, euen in the mids of darke and thicke cloudes, he alwayes 20 maketh them feele that he is neere at hand to reſcue them at their neede. Therefore it behoueth vs to bee alwayes perſuaded that God guideth the ſte [...], yea euen after a ſecrete maner. Thus as nowe we not onely haue Iobs meening: but alſo we ſee to what vſe and ende we ought too applie his wordes, to gather a good leſſon of the ſame. It cannot but greeue vs to ſee things ſo farre out of ſquare as they be in this worlde. For we bee as tender and weake hearted as may be. And againe we alwayes incline to euil, and on the other ſide the diuell prouoketh vs to diſtruſt.30 Then if we ſee not our Lord repreſſe the wicked, nor correct ſuch as haue done amiſſe, nor contrarywiſe giue releefe to the good: ſurely it may well greeue vs. For it may be that we ſhall conceyue ſome ſorrowe and hartburning, and demaunde of God why hee diſſembleth, (for it will ſeeme that he is aſleepe:) but yet muſt we not be haſtie to boyle out after that ſort. And why? For our Lord knoweth well ynough how he ſhould execute his iudgements, and it is not for vs to ſet him to ſchoole. No? But nowe were the time or neuer. And who are we? Is it for vs to 40 ſet any appointment? Againe if we ſay, we haue wayted to long: let vs aſſure our ſelues we looke no further than before our feete. But there is yet another life, and the paſſage wherein we bee as nowe, is nothing to that. VVhen men haue liued here neuer ſo long, at length they come to the end of their way, and it is but a ſmall race in compariſon of the time that is endleſſe, and of the life that is euerlaſting. So then, when we ſhall haue conſidered that men are not onely created to be here for a certaine time in the circuite which they make, but alſo that God calleth them 50 further: we will not thinke that God is too ſlow, although he do not at the firſt daſhe execute his puniſhments vpon the wicked as were to be deſired. For (as I haue ſhewed alredie) he wil ſone recouer the occaſion which we thought to haue beene loſt. Lo howe wee ought to warre agaynſt the lewde fancies that come in our way, when things bee not brought to ſuch order as we would well wiſh. Therefore let vs learne to knowe, that although to our ſeeming God worke not at all: yet can he at all tymes finiſhe his worke when he liſteth. Only let vs tary and be quiet: and 60 the end or falling out will ſhewe that he was not a ſleepe, though wee perceyued not that hee regarded the thing [...] heere bylow. Thus then ye ſee how we ought to practize this leſſon of Iobs. And whereas ſome will ſay on the one ſide, If God gouerne the world, why redreſſeth he not the number of euils that are committed? why deliuereth hee not thoſe that are his whom he ſeeth tormented with ſuch extremitie? VVe haue to anſwere, that it is his will ſo to exerciſe the fayth and pacientneſſe of his children, and that he aſſureth the wicked and vnbeleeuers vnto him by gentleneſſe, howbeit that he make them the more vnexcuſable, for turning his goodneſſe into occaſion of hardening, & inhaunceth their damnation ſo much the more. Againe, if we bee at any tyme tempted to wiſhe that God ſhould make haſte: we muſt beware that we ſet not him to his taske. True it is that we may well mourne and ſay, Lord, how long will it be. But yet muſt all our deſires and requeſts be ruled by pacience, and we muſt be ſubiect too God in all caces, and ſuffer him to diſpoze the whole according to his owne will. VVe may wiſhe: but yet in our wiſhes wee muſt not thinke to make God ſubiect too our luſtes: but rather thereby giue a tryall of our obedience howſoeuer he woorke things otherwiſe than wee woulde imagin. Beholde which is the true practizing of this leſſon of Iobs. Howbeeit aboue all things, let vs alwayes indeuer to be ſtabliſhed in the hope of the laſt iudgement. Lo how we ought to proceed & to acknowlegg that God is rightuous according as it is his office to gouerne the worlde. VVhen we haue once lerned thoſe two points, it is a good foundation too build vpon. It is Gods office too gouerne the world: for we muſt not imagin him to be as an ydoll. If we acknowledge god to be an incomprehenſible Being, ſo as we can ſay that God hath all maieſtie in himſelf: and yet in the meane while rob him of that which is peculiar to him, & cānot be ſeparated from him: we make him but an Idoll & a dead thing. As in good ſooth, if he gouern not all creatures, if all things be not vnder his dominion, if all things be not ordered by his power and wiſedome: I pray you is it not a rending of him in peeces? Is it not a defacing of his maieſtie? Yes ſurely. So then we muſt bee alwayes fully reſolued of this point, that God gouerneth, & that al things are directed by his guiding and prouidence. And we muſt adde yet further, that he is rightuous, ſo as hee gouerneth not after a diſordered faſhion, nor vnaduyſedly, neither is his reigning all only to ſhew an abſolute power as tirants do, who to get themſelues eſtimatiō take libertie to do wrongfully and crookedly whatſoeuer they themſelues liſt. But Gods power is ſuch, as is rightly ruled by his rightuouſneſſe. And haue we once theſe twoo poynts: we muſt thence forth be ſtabliſhed in the hope of the reſurrection by the troubles that are in this worlde. How? VVe ſee how the wicked do liue and growe olde, wee ſee they leade their dayes in mirth, and make greate good cheere, we ſee that all things happen as they would wiſh, both in their children and their cattell, and in their houſehold, ſo as it ſhould ſeeme that God dandleth them in his armes: and therfore we muſt conclude that there i [...] another iudgement: and ſo let vs cheere vp our ſelues with the hope of the comming of our Lorde Ieſus Chriſt. VVe ſee that good men are vexed and troubled here: and yet are they the heires of the worlde. And where is the inheriting of it? Sometymes they haue not a bit of bread to [Page] eate: they be lurched: they cal vpon God, and are not deliuered. Therefore wee muſt thinke that God holdeth backe the ſhewing of his loue that hee▪ beareth towardes thoſe that are his, and that he wil not as yet in all poynts performe the grace that he hath promiſed thē: to the end that by meanes thereof they might bee moued too ſeeke the heauenly inheritance that is promiſed them, alwayes laboring and traueling thitherward. So thē, wheras of our owne nature we be inclined to ſtumbling, and to ſtarting out of the way, when wee ſee things miſordered: let the 10 ſame ſerue to ſtabliſhe vs, and let it bee as a ſtroke of the Spurre to pricke vs forward, that wee may drawe ſtill too the ſayd heauenly life, and ſay, well Lord, we ſee the wicked haue their full ſcope heere, but yet muſt not wee enuie theri proſperitie, for thy curſe wayteth to fall horribly vpon them: and therefore it were much better for vs to bee miſerable, (ſo that thou keepe vs mercifully in the meane time) than to bee wrapped in the confuſion which is readie for thoſe that do now triumph▪ Yea go too Lord, thou haſt promiſed to bee a father too vs: wee call vpon▪ 20 thee, and yet we ſee not thy helpe at the firſt puſh: wherby we ſee well Lorde, that this is not the place that wee muſt reſt in. It is in heauen, it is in heauen then▪ for that is the place which thou calleſt vs vnto. And ſo let vs not regard this preſent life, nother let it greeue vs to bee toſſed with many waues and whirle winds, ſith that by that meane our Lord forceth vs to come vp vnto him, as though he ſpurred vs. Ye ſee then the principall vſe that wee ought to put this text vnto. And ſo, Iob is ſo farre off heere from ouerſhooting himſelf as he hath handled the cheefe articles of 30 our fayth, by ſhewing vs that wee muſt not fight agaynſt Gods prouidence, when it ſheweth not it ſelfe at the firſt daſhe, nor follow the faſhion of the Sadducies in appointing a full perfectneſſe of all Gods woorkes here bylow: but contrarywiſe, alwayes haue an eye too the laſt reſurrection, bicauſe that that is the time wherin al things ſhall bee ſet in their ſtate, and whatſoeuer is now confuzed, ſhal then be put in due order. Furthermore if we bee preuented by any temptation, let vs not loſe our courage, but let vs returne to the concluſion that Iob maketh heere. For 40 (as I haue ſayde alreadie,) wee feele too much by experience how weake we bee, and that we faynt out of hand when we haue any temptation that pincheth vs. Therfore when things go crookedly and ouerthwartly, ſo as we bee oppreſſed and the wicked haue the full ſcope: verely it will greeue vs, and we ſhall conceyue ſuch a bitterneſſe in our hart, as will make vs to enter intoo diſputation as Iob doeth heere. Then ſhall wee ſurely fall intoo diſputing, for it cannot bee but that wee ſhall bee troubled at the firſt ſight, and ſaye, what meeneth this geere?50 what intendeth God to doo? But wee muſt not abyde there: and therefore when wee haue diſputed, and asked what this geere meeneth, let vs come too that which the holy Scripture ſheweth vs, which is, that if God kept ſo vnchaungeable an order here as nothing might bee out of ſquare: where ſhould our Paradiſe bee? what fayth, what hope ſhoulde we haue more? Howbeit forſomuch as our Lord mindeth to traine vs further, hee leaueth things in doutfull balance as now, ſo as we may ſay, where are we? but that is to the intent we ſhoulde haue an eye to the reſurrection.60 VVherfore let vs not be diſcoraged although our nature be greatly inclined to many euil temptations▪ but let vs lerne to reſiſt them, and let our concluſion bee ſuch as Iob maketh heere: that is it too ſay, that although we haue bin ſhaken at the firſt brunt, yet neuertheleſſe we may conclude, that God is rightuous in all his doings and that although he delay his iudgements, yet for all that hee forgoeth the occaſion of executing them when he liſteth. For his forbearing of the wicked is but a tarying till their turne be fully come. Thus ye ſee what we haue to mark in this ſentence. Now Iob hauing alreadie ſpoken of the proſperitie of the wicked, ſayth here expreſſely, That they run after the ſound of the Taber and Flute, and daunce at the ſounde of the Organs, and leade their dayes in mirth and glad [...]ſſe, and go downe into the graue in the twinckling of an eye. Here Iob meeneth to expreſſe ſomewhat more than hee had done afore, in ſaying that the wicked liue and grow old, and all things fall out as they woulde wiſh: namely, that they alſo for their part do take the benefite of the tyme, and as it were beſotte themſelues with the good things that God ſendeth them. They be two diuers things to haue health, o [...]ſping, cattell, great poſſeſsions, riches, and honour: and to take ſuch pleaſure in them as to ſet ones whole felicitie in them▪ VVhy ſo? Abraham was rich, healthie, and ſtrong of bodie, as Iacob reporteth well of it, in that he ſayth that his owne dayes were vnhappie in compariſon of the dayes of his fathers. Ye ſee then that Abraham was ſtrong and in good lyking, and alſo it was promiſed him that he ſhould die in a good and luſtie old age, when he was ſatiſfied with liuing here bylow. He was riche: for although he had no inheritance nor poſſeſsions: yet had he both a great houſholde, and much cattell as the ſcripture ſheweth. But was he in the meane while beſotted in them? was he bleared with his riches? No: but he was as a wayfarer in this world he knew that God called him to a further thing, he groū ded not himſelfe vpon his owne ſtrength, he was not like thoſe that royſt it out and play the looce colts while God giueth them luſtineſſe and health of bodie: but he was alwayes as a man well tamed before God, ceaſsing not too humble himſelf, ſo as his example may do vs verie good ſeruice. But when the worldlings and ſuch as looke no further than the earth, haue riches and bodily health, they become ſo drunken with it, as they forget themſelues and regard God no more. And like as we ſee that at one table a ſtayed man will well and ſoberly take his repaſte of that which is there, without misbehauing of himſelf: and another will glut himſelf til he burſt, ſpecially if there be ſtore of wine: and as wee ſee ſome labour nothing ſo much as to play the verie beaſts, and it ſeemeth to themſelues that their throte is not wide ynough to gulze in wine, but they ſtreyne themſelues as it were vpon the racke, to fill their paunches the better: euen ſo ſome men may haue great proſperitie and yet will not burſt out to exceſſe, but will alwayes hold themſelues in feare and awe. But the wicked (as Iob ſayth here) will abuſe Gods benefits and gifts, and when hee doth as it were lay the brydle in their neckes: then they fling ouer all the feeld, and think not that there is any more ſubiection for them: inſomuch as they friske about at the ſound of the Taber and the Flute, and there is none other talk with them but of dauncing and making good cheere, wherat they play the brute beaſts altogither. This was it that Iob mēt to vtter in this ſētēce. And wheras [Page] hee maketh vs a deſcription of the deſpyzers of God, ſhewing vs them as in a picture: it is to the end we ſhould learne too retyre out of ſuch brutiſhneſſe. And therefore when God giueth vs abundance of welth, let vs lerne not to ſotte our ſelues in it, but to walke continually in feare, holding our ſelues in awe, and beeing watchfull. For (as S. Paule ſayeth) wee bee not the children of darkneſſe. God hath inlightnened vs with his worde, and he will haue vs to walk as at high none day. Thus ye ſee what we haue to marke in this ſtreyne. Againe when God ſendeth 10 vs not our caſe and pleaſures: Let vs vnderſtande that he cutteth vs our morſelles bicauſe hee ſeeth that we bee not able too diet our ſelues. A man will not giue his childe more to eate than hee knowes is meete for him: if hee do he ſhall cough mee a foole: and euen ſo doeth God deale with vs▪ He hath his hand alwayes reached out too doo vs good, and he is no niggard of his expenſes, as though he were afrayde that he ſhould want himſelfe: but when hee ſeeth our luſts diſordered, ſo as there is no rule nor meaſure in them: he handleth vs as hee himſelfe ſees beſt for 20 vs, by giuing vs a conuenient portion. Then let vs knowe that if we haue not wherewith to make great cheere, nor wherewith to feede our pleaſures: it is Gods dooing too cut vs out our pittāce. For he knoweth what our ſtomack can brooke, and that abundance would but marre vs. Thus ye ſee what we haue to marke in the ſeconde part of this ſentence where it is ſaid, that the wicked run after the ſounde of the Taber and the Flute. Neuertheleſſe wee ſee it is no noueltie in the children of this world to exceede meaſure in the vanities which god condemneth, as in dauncing and 30 ſuch other like looceneſſe: it hath bin ſo at all times. For the diuell (all whoſe drifts tend to blind men, and to draw them from the regarding of God, and from the ſpirituall life) hath had theſe knackes from time to time, and men haue willingly folowed that which they haue liked of and which pleaſed the fleſh. Therfore whereas now a dayes we ſee many men ſeeke nothing but too royſt it, inſomuch as they haue none other countenance but in ſeeking to hop and daunce like ſtray beaſtes, and to doo ſuch other like things: let vs vnderſtande that it is not of late beginning,40 but that the diuell hath reigned at all times. Howbeeit let vs knowe alſo, that the euill is neuer the more to bee excuzed for the auncientneſſe of it. Men haue alwayes done ſo: yea, and that was bycauſe the Diuell hath alwayes reigned: but muſt god therfore be quite diſpoſſeſſed. Furthermore (as ſhall bee declared more fully to morrow by Gods leaue) it is true that the Flute and the Taber, and ſuch other like things are not to be condemned ſimply of their owne nature: but onely in reſpect of mens abuſing of them, for moſt commonly they peruert the good vſe of them. For certainly the Taber doth no ſooner ſounde too make men merrie, but there is alwayes lightly ſome vanitie, I ſay not ſuperfluous, but beaſtly. For behold men are ſo caried away, as they cannot ſport themſelues with a moderate mirth, but they ſling themſelues into the ayre as though they would leape out of themſelues. Thus then Iob ment to note heere a curſed mirth, and a mirth that God condemneth. VVhereby we ought to take warning to reſtreyne our ſelues, and whereas we ſee there are many whoſe whole delight is too ſeeke ſuch paſtimes, let vs ſay, a miſcheefe on them. And if we will not haue the ſame curſe to light vpon our ſelues: let vs learne too abſent our ſelues from ſuch looce and wanton paſtimes: but let vs rather aduiſedly reſtreyn our ſelues, and ſet God alwayes before our eyes, to the end that hee may bliſſe our mirth, and we ſo vſe his benefits, as we may neuer ceaſe to trauel vp to heauenward. Thus ye ſee how it behoueth vs to apply all our mirth to this ende, namely that there may be a melodie ſounding in vs whereby the name of God may be bliſſed and glorified in our Lorde Ieſus Chriſt.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faults, praying him too make vs ſo to feele them, as wee may be hartily ſorie for them, and in returning vnto him, deſyre him to mortifie our whole nature, ruling all our thoughts and affections by his rightuouſneſſe, and making vs newe creatures, to the ende we may ſo paſſe through this world, as we may not be hindered by any ſtumbling blocks and bylettes that are in it, nor cumbered and thruſt out of the way by the miſeries that wee haue to indure heere, nor by the aduerſities that God ſendeth, nor tempted by the proſperitie of the wicked: but that wee may fight ſtoutly agaynſt all temptations, euen till hee gather vs intoo his heauenly reſt, and make vs inioy the inheritance that hee hath promiſed vs, whereof we be yet deſtitute for a time, that our fayth and hope might be exerciſed. That it may pleaſe him to graunt this grace not onely to vs, but alſo to all people, &c.

The .lxxx. Sermon, which is the third vpon the .xxj. Chapter.

This ſermon conteyneth the rest of the declaration of the xij. verſe, and ſo forth of the text that here followeth.

13 They ſpende their dayes in vvelth, and ſodenly they go dovvne to the graue.

14 And yet they ſay vnto God, depart from vs: for vve deſire not to knovv thy vvayes.

15 VVho is the almightie, that vve ſhoulde ſerue him? or vvhat ſhall it profit vs to pray vnto him?

IT was yeſterday declared, that Iob here ſpeaketh of thoſe that abuſe the benefits which God beſtoweth vpon them during this mortall life, ſo as they be caried away with pleaſure, and are as it were drunken therwith. And hereby we ought 60 too take warning ſo too reioyce, that there bee alwayes a meaſure in vs, and that we bridle our ſelues. For the thing that ought moſte too put vs in rememberance of God, is the receyuing of the benefites that hee beſtoweth vpon vs, which thing ought to drawe vs vnto him, and make vs too loue him. Contrarywiſe, we ſee that they which reioyce without meaſure and order, forget God, and are ſo glad that they thinke no more on him, neyther will any [Page] more be ſubiect vnto him. So then let vs follow this modeſtie or meane that I haue ſpoken of, and learne ſo too moderate all our pleaſures, that wee bee not caryed away with the worlde. And there with all alſo, bicauſe heere is mention made of the flute, of the taboret, harpe, & other inſtrumentes of muſike: let vs note, that the things which of their owne nature be good, ought not by vs to bee put to an euill vſe. As muſike of it ſelfe cannot bee condemned: but foraſmuch as the worlde doth almoſt alway abuſe it, we ought to be ſo much the more circumſpect, & 10 this place warneth vs thereof. VVee ſee at this day that they whiche vſe muſike doo ſwell with poyſon agaynſte God, they become hardharted, they wil haue their ſongs, yea and what manner of ſongs? full of all villanie and ribauldrie. And afterward they fall to dauncing, whiche is the cheefeſt miſcheefe of all. For there is alway ſuch vnchaſte behauiour in dauncing: that of it ſelfe and as they abuſe it, (to ſpeake the truth at one worde,) it is nothing elſe but an enticement to whoredome. So then it is not without a cauſe, that Iob intēding to declare that the children 20 of this worlde, and the deſpizers of God doo paſſe meaſure in their reioycings, ſpeaketh of the ſounde of the taboret, of the flute, and of other inſtrumentes of muſike. As I haue already touched, hee dooth not ſo condemne theſe things, as though they were euill of their owne nature: but he conſidereth the abuſe that therin is committed: for men doo neuer ſo well keepe meaſure, as to vſe muſike modeſtly. This vice then is heere to be noted, to the end that we may ſo thinke of it, as we may take ſome profit thereby. To be breefe, let vs as long as we liſte excuſe 30 the vanities that are committed in muſike: yet doo we ſee that the ſpirit of God condemneth them, bicauſe that men delight to much in them: and when they ſette their delight and pleaſure in theſe baſe & earthly things, they thinke not a whit vpon God, nother do they aſcribe the whole vnto him. This is the ſumme of that which we haue to note out of this place. Now at lēgth it is ſayd, that God wil ſuffer the deſpizers of his maieſtie to go to theyr graue in a minute of an houre, after that they haue ſpēt their whole lyfe in greate ioye and pleaſure. This thing alſo is 40 very well noted in the threeſcore and thirteenth Pſalme, although he vſeth another ſimilitude there, which is, that the wicked go to their death without any impeachement or hinderance, & that they haue nother bands nor cords. And thereby the Prophet ment to ſhew, that the children of God in this world doo nothing but pine away & hang the wings: for ſickneſſe and diſeaſes, and other ſuche like things are as it were bandes that draw vs vnto death, and pull vs backe agayne from it. On the one ſide, when wee be ſicke, we ſee that death threatneth vs: for we are therby 50 taught howe frayle a thing our life is: yea they are all of them meſſengers whiche God ſendeth to ſay vnto vs: Prepare your ſelues: for you haue nothing certayne nor ſure in this worlde. Theſe then are bandes of death which draw vs vnto him. And againe we go on pyning and cannot dye: yea a man woulde thinke ſometyme that wee ſhould not liue halfe a yeare to an ende at the moſte, and yet wee go foorth on, and in the meane ſeaſon the diſeaſe continueth ſtill with vs. This wee ſee in the children of God, but in that while the wicked ſpende theyr tyme 60 in myrth and ioye, yea they are luſtie and full of courage, and when they come to their death, it ſeemeth that (euen as they woulde wiſhe) they laye them downe to ſleepe. This will ſeeme very ſtrange: but let vs keepe in remē brance, that which hath bin alredy declared, that is to wit, howe Iob ment to ſhewe, that although God puniſhe not all treſpaſſes heere in this world: yet muſt we not thinke that he is a ſleepe, nor that hee hath giuen ouer his office. And why? bicauſe he deferreth to giue iudgement vntill this preſent life be paſte. Yee ſee then how we muſte lifte vp our mindes aboue this frayle life, knowing that when a man hath in this worlde gotten all that he would deſire: yet ceaſſeth he not to be miſerable, nother muſt we therfore attribute any felicitic vnto him. And why? bycauſe he muſte come before his iudge. And therefore let vs not be tempted to become like vnto thoſe that deſpiſe God, and giue themſelues to ſport and play, ſo as they become drū ken in their pleaſures. But let vs rather deſire to be miſerable, and to taſte of Gods goodneſſe, and bee contented therewith, knowing that our cheefeſt felicitie, is that hee loue vs & be merciful vnto vs: & that we learne to looke vnto his heauenly heritage. This is it whereof the faithfull are admoniſhed in this place. Noweheerevppon Iob ſheweth, that the wicked do vtterly reiect God. They ſay vnto him, departe from vs: for wee deſire not too knowe thy wayes. Truth it is that the wicked will not ſpew out ſuche blaſphemie as to renounce God: but in effect they doo well declare howe they paſſe little of him, and deſire nothing elſe but to be rid from his ſubiection: and although they cannot bring that to paſſe, yet they labour too go as farre from him as they can: this we ſee. And for proofe thereof, when men liue without remorſe of conſcience, and willingly and wittingly become brute beaſtes, ſo as they make no difference betweene good and euyll, but thinke that all things are lawfull: is it not as muche as to ſay vnto God, depart from vs? For if God bee neere vs, we muſte haue him before our eyes as our iudge, nother muſte wee thinke or ſay any thing but as if it were in his preſence, nother muſt we accept any thing but as though we would be iudged of him. Then as for all ſuch as would haue libertie too liue as they liſte: It is all one as if they woulde driue God farre off from them, and haue none acquaintance with him. And verely the nexte woordes, (namely wee will none of thy wayes) declare the thing which we haue here to vnderſtand. For to be neere vnto God, or to go farre from him, is not referred too the maieſtie of God: For his diuine beeyng ſheweth not it ſelfe, it is not viſible vnto creatures. True it is that we may wel haue ſome vnderſtanding of it, and wee may knowe that his beeing is infinite, and ſpreadeth out euery where: but yet notwithſtanding the cheefe knowledge that wee haue of God, is by his vertues, where through he communicateth himſelfe vnto vs, & cheefely in that he telleth vs his will, and teacheth vs what maner of one he is, & ſheweth vs how we ought to walke, & howe our life ought to bee ruled. Behold, we be then neere vnto him, whē we ſuffer our ſelues to be taught by his word, acknowledging that it is hee whiche ſpeaketh and ſheweth himſelfe familiarly vnto vs, to the ende we ſhould come vnto him, and there reſte our ſelues: Furthermore when men will not yeelde themſelues teachable, but refuze all inſtruction, and deſire to be ſtark doltes, ſo as if a man bring them any good [Page] doctrine they make no accounte of it: then in ſteade of drawing neere vntoo God, men withdrawe themſelues from him. And therefore I ſayde, that Iob declareth heere the thing whiche he had intended afore: that is to witte, that in aſ muche as the wicked and the deſpyzers of God, are loth to ſubmit themſelues to Gods wayes: they withdrawe themſelues from him as much as they can. Therefore wee will none of his wayes (ſay they) that is to ſay, get thee away from vs. And this is a text wherof we may gather a good and profitable leſſon. For firſte of all it is 10 ſhewed vs here, what is the roote & foundation of good life: namely to haue God before our eyes. True it is that wee cannot eſchewe him: no: but it behooueth vs on our parte, to come neere vnto him. And this is the cauſe why that when the holye ſcripture intendeth to ſignifie that a man hath led a holy life, it ſayeth that he hath God before his eyes: and contrariwiſe when it ſayeth that a man hath turned his backe to God, it ſheweth that he regarded not God, or that he had no mind of him, and it is all one as if it were ſayde, that a man is runne aſtray, and 20 gyuen ouer to all euill, and finally paſte recouerye. This manner of ſpeaking therefore is a notable thing. VVhy ſo? wee bee inclined alreadie by nature vnto all vncleanneſſe. And howe can wee get out of it? It is a hard thing for men to alter themſelues, and to offer force and violence too all theyr pleaſures and delightes, ſo as a man might knowe them to bee renewed, and ſay that they be no more the men that they were. This I ſay is a harde thing. For a man wyll alwayes runne farre aſtray into euill if there bee not a woonderfull power and force too 30 make him turne heade, and too gyue ouer his owne will, witte and reſon. And (as I haue ſayde afore) men wyll continually go forewarde vntoo euill vntill they bee reformed. And who is hee that ſhall reforme them? They cannot doo it of themſelues, nother is there any creature that can bring it to paſſe. Therefore God muſte be fayne to woorke. There is no way too helpe it but Gods preſence, ſo as a man may bee broughte too ſay in himſelfe, go too, it behooueth mee to walke before my God, who is my iudge, and I can by no meanes eſcape his hande.40 If a man haue that conſideration: then may hee fighte agaynſte all his wicked luſtes, ſo that whereas he had bene gyuen too all euyll, hee ſhall bee ready too followe all good. Agayne, beſides that our wicked affections do cary vs away, wee bee ſo blinded that euerye of vs maketh himſelfe beleeue, that euill is good, and wee diſcerne not vntill God inlighten vs. For ſo long as we walke one after another, we be like mice in the chaſſe, as the prouerbe ſayeth: that is to ſay, there is no order amongs vs, but euery man will abuſe his neighbour: we are like wretched 50 beaſts: he that goeth before guideth the way very ill, like a pore blinde man, and is like too deceiue them that go as they were wont to go: for we make cuſtome a law. Thē is there no other meanes to ſhew vs which is the right way, but to looke vnto God, & to haue him neere vnto vs. You ſee two reaſōs that do wei declare vnto vs, that this thing is more than neceſſary for vs. Let euery man then preſent himſelfe before God, lette vs drawe neere vnto him, and let vs take heede that wee eſtraunge not our ſelues from him: for this is the onely bridle that can tame vs, & that 60 can ſubdue vs to that which is good: whereas otherwiſe we ſhoulde take a beaſtly libertie, which woulde draw vs to euill. And againe, God which giueth vs wiſedome and diſcretion, knoweth verye well what is good for vs, and what is neceſſarie to ſtaye vs, to the ende that none of vs ſhoulde wander in his owne fooliſh fantaſies, but follow Gods plaine will whiche is the rule of all rightuouſneſſe and equitie. So then will wee walke as it becommeth [...]v [...]? Let vs beginne at this end, that is to ſay, let vs draw neere vnto our God. How ſhall we draw neere vnto him? Firſt let vs knowe that there is nothing hid from him, that all things muſte come to accompt before him, and that hee muſte be the iudge euen of our thoughtes alſo: and thus much concerning the firſt. Furthermore, let vs know that God will iudge vs by his worde: and that is not without a cauſe named a ſharpe ſwoorde with two edges, and that it muſte examine the moſte ſecrete thoughtes, and that there is no maree within the bones, nor any thing ſo ſecrete, that ſhall not be examined by his worde. Therfore when wee knowe this, it will bee a meanes too make vs draw nere vnto God, that we may alwayes haue him before our eyes, and attempte nothing but vnder his obedience. So then following that whiche is heere conteyned, whereas they whiche like to bee ignorant in the wayes of God, and ſhut their eyes at the light, do thruſt God from them as much as they can poſsibly: let vs ſeeke to knowe thē. And hereby we be taught howe we ought to eſteeme the worde of God. For our cheefeſt felicitie is that God draw neere vnto vs, and we vnto him. And how ſhall this be done, and by what meanes? It is done when hee on his parte commeth downe to vs, deliuereth his worde vnto vs▪ and doeth teſtifie vnto vs that hee will dwell amongſt vs: and when we receiue this worde, it is as much as if we receiued God, and did him homage, to the ende that hee might raigne ouer vs. Foraſmuch then as God is preſent with vs by the meanes of his worde, we ſee that there can no greater miſfortune happē vnto vs, thā when God ſuffreth vs to wāder in our own fātaſies without his guiding, & whē we haue not the doctrine of ſaluatiō by the which he draweth vs vnto him. And contrariwiſe, the greateſt & moſt ineſtimable treaſure that we haue, is that god gouer neth vs, that we be taught his wil, that we haue a certaine teſtimony that he will receiue vs vnto himſelf as his people. But this the world knoweth not: & therfore ſo much the more is this place wel to be noted of vs. Furthermore let vs knowe, that all they which are ſtubborne, & cannot bow their necks vnder Gods yoake, do as much as thruſt him farre from them. Truth it is that they thinke themſelues greatly iniured when men call thē mortall enimies to God, & ſay that they ſeeke nothing elſe but to thruſt him out of all authoritie, that they myghte more eaſilye treade him vnder foote. Oh (ſay they) we meane no ſuch thing, yea but will they make the holy Ghoſtea lyar, who hath playnely taught that all they whiche will not ſubmit themſelues to the doctrine of ſaluation, fight againſt God to the vttermoſt of their power, & would baniſh him out of the world, and cannot abide that he ſhould raigne, and enioy his authoritie? you ſee what the holy Ghoſt ſayeth of them. Foraſmuch then as the cace ſtandeth ſo: if we will not be guiltie of ſuche a ſacrilege, let vs learne to humble our ſelues: and whenſoeuer God ſendeth his woorde amongſt vs, let vs tremble at it, & thereby declare that we [Page] ſeeke nothing elſe but to be preſēt with our god, alwayes to beholde him, and to walke as they that know very wel that we muſt make an accompt of our whole life before him, and that we can not eſcape his hands. And moreouer let vs long for the preſence of God. For it is not ynoughe that we haue our eyes vpon God: but we muſt deſire to be alwaies in his ſight, & vnder his guiding, for ſometime the moſt wicked will haue an eye vnto God, but it ſhalbe as the galey ſlaues doo, who fall to rowing when they ſee themſelues faſte chayned and ſurelye beaten: then they 10 muſt needes do it, but it is of force and conſtraint. So the wicked when God ſpeaketh, do knowe that he is preſent there: but if it lay in them they would deſtroy his Godheade which is againſt them, they would alſo thruſt God out of his kingdome, or els they would flee from him, as the holie Scripture reporteth of them, that they ſhall ſay vnto the mountaines, Couer vs. You ſee how the wicked doo alwayes flee from the preſence of God, bycauſe it is terrible vnto them. Nowe on our behalf (as I haue ſayde) we muſt not onely knowe that he is neere vnto vs, but we 20 muſte deſire alwayes to be in his preſence, knowing that our ſtate and condition is miſerable, when God doth not behold vs. VVhether can we go but into deſtruction, whē God is not our ſafegarde? For if wee thinke to ſaue oure ſelues, where is our aſſurāce? what guides are we? So then let vs learne to pray vnto our God, that he neuer depart from vs whatſoeuer happen: And that we may ſo do, let vs pray him to make vs feele and taſte the infinite goodneſſe which is in him, that through his inlightening of vs by his worde wee may knowe that hee is the iudge of the 30 whole world, and that wee muſte render an accompt before him, not only of all our doings (as we haue ſaide) but alſo of all our thoughtes. Truth it is that by this only we cannot be drawen vnto him with our good willes. VVhat muſt we do then? we muſte acknowledge him to bee our father, as in dede he ſheweth himſelſe ſo. VVhē we know him ſo good and pitifull: it is certaine that we will ſeeke boldely to come neere vnto him: and when we become thither, he wil deſire nothing els but to cōtinue there euē to the end, & by no meanes in the world to ſwarue from 40 him. Thus much we haue to note out of this place: namely that not only we ſhould haue God before our eyes, but that alſo we ſhoulde deſire him to looke vpon vs and to guide vs. Now after that Iob hath here ſhewed forth ſuch blaſphemie of the wicked and deſpizers of God: hee addeth moreouer, that they ſay: what is the almightie that we ſhould ſerue him, and what profit ſhall wee get by praying vnto him? Here Iob ſetteth out the pride that is in all the faithleſſe & wicked men. And it is a place worthy to be noted: for the holy ſcripture ſheweth, that the principal vice that 50 is in all the wicked, is this pride: as contrariwiſe humilitie is the chiefeſt vertue that is in the faithful. And why? For if we haue this humilitie, beſides that thereby wee learne to be diſpleaſed with our ſelues, yea wholly to cōdemne our ſelues, and to ſpoile our ſelues of all opiniō of vertue, and to come vnto our God to ſeeke our whole felicitie in him: beſides this (I ſay) we ſhall knowe that it behoueth vs to be ſubiects vnto him that hath all rule ouer vs. You ſee then how humilitie is the mother & roote of all vertues. On the contrarie parte, when pride beareth rule in men,60 they muſt needs in their whole life be frowad & wicked. Nowe this pryde is heere attributed to the faythleſſe. For firſt of all they conceiue maruelouſly of themſelues, they truſte in their owne wiſedome. And wee ſee that they can neuer come to an end, bicauſe they are ſo puffed vp with preſumptiō: For they will be wiſe, yea in deſpite of God, & they thinke they ſhoulde abace themſelues to much, if they ſhoulde forſake their owne iudgement for to harken to that which is ſet forth vnto them in the name of God. And farther, haue they ſuch confidence in their wiſedom? Then will they giue themſelues the bridle in all theyr delights & pleaſures: and if they be reproued therfore, they thinke they are greatly iniured. Ye ſee thē that the faythleſſe are alwaies drowned in prefumptiō: & for this cauſe the prophet Habacuk fetteth this hautineſſe againſt faith, ſignifiying therby that faith alwaies leadeth men to a true humilitie and obedience? and contrariwiſe that a faythleſſe man muſt needes alwaies exalt & lift vp himſelfe againſt God: for it is impoſsible for him to do otherwiſe. And therfore it is not without cauſe, that Iob heere ſpeaking of the wicked, armeth thē with ſuch pride, that they think they ſhould not ſubmit thēſelues to God: but ſay, who is the Almightie that wee ſhoulde ſerue him? Truth it is they will not vtter ſuch words with their mouthe, except God diſcouer them: as ſometimes it happeneth that the hypocrites ſpew out horrible things. And then who is the cauſe therof? it is God that conſtraineth them. For they would gladly hide themſelues, to the end that their filthineſſe might not be knowen in the worlde: but God will not ſuffer it, according to that which is ſaid, that they, who when they knowe God, did not glorifie him as God, are deliuered vnto a reprobate minde, ſo as they are gyuen too all wickedneſſe, and get themſelues an euill name through their owne follie. God then will ſometime ſuffer the wicked to ſpeake as is here ſayde of them: but although they holde theyr peace, and make goodly proteſtations that they will ſerue God: yet in their heart they beare ſuch ſpite againſt God, that they wiſh hee had none authoritie ouer them, ſaying in themſelues, what is the Almightie that wee ſhoulde ſerue him? As for example, the worſte men that can bee choſen, will ſay at the firſte, that there is one God, and that it is meere he ſhould be honored of vs. Yea in generall termes they will in deede confeſſe ſo much: but whē they come to the clozing (as they ſay) and that a man goeth about to rule them, and ſayeth vnto them: what hath not God declared his wil vnto vs, in what ſorte he will haue vs to walke▪ then you ſhall ſee they will not heare on that ſide. If a man woulde pull a couetous perſon from his couetouſneſſe, or reprooue an ambitious man of his vice, or a whoremonger, drunkard, or blaſphemer of theyr faultes: by and by they kycke agaynſt God: for they woulde fayne haue full libertie to doo euill. And although they doe not vtter theſe wordes with their mouth: what is the Almightie? yet do they ſwell like toades, and will not yeelde themſelues to be ſubiect vnto God. Here then we ſee that Iob accuſeth not onely them which with open mouth haue vttered this blaſphemie whereof hee ſpeaketh: but alſo all thoſe that are ſo ſwollen in thēſelues (as they ſay) and are filled with ſuch arrogancie, that they will not humbly ſubmit themſelues to God, nor acknowledge it meete that hee ſhoulde haue ſoueraintie ouer them. To be ſhort▪ if we will not be condemned [Page] with theſe men: wee muſte compare God with our ſelues: that is, foraſmuche as he is our creatour, wee muſt acknowledge, that hee ought to haue the whole dominion, and all things ought to be ſubiect vnto him. And thus much more for an Item: that ſeeing he hath redeemed vs by the deathe and paſsion of his onely begotten Sonne, hee hath well deſerued too haue all ſouerayntie ouer vs. And nowe that hee hath purchaſed vs ſo dearly, we muſt no more be addicted to our ſelues, but be wholly dedicated to his ſeruice. Furthermore for as muche as 10 he is our father, wee muſte bee his children. And for this cauſe alſo hee ſayeth by his Prophete Malachie: if I bee your Lorde where is the feare? if I be your father where is the loue and the honor that you owe vnto mee. By this God declareth that we can not be truely his ſubiects, vntill wee acknowledge the right that hee hath ouer vs, and gyue him all his titles and dignities. Hee is our Mayſter and Lord: we muſt then giue him all reuerence: and ſeeing that we acknowledge him to bee our father, it is very meete that we ſhoulde honour him, yea with a true loue.20 For a childe, (if he be not ſuch a wicked monſter as euery man abhorreth and deteſteth,) wyll honour his father, whiche it is certaine he can not do, vnleſſe hee loue him. You ſee then how we muſte looke vnto God. And when wee bee ſo come to our ſelues, (alas poore creatures that wee bee,) what is there in man whereof hee may glorie? There is nothing in him but curſedneſſe. And yet for all that, how hath God honored vs? Hee hath created vs after his owne image & likeneſſe: and although this image be blotted out in vs by the ſinne of Adam, and wee bring 30 nothing from our mothers wombe but the curſe: yet had God created vs after his owne image. And this is one very great and excellent honor. And beſide that, hee hath vouchſafed to redeeme vs by the bloude of his onely begotten Sonne Ieſus Chriſt, whome hee woulde not ſpare. And moreouer he hath called vs to be of his houſholde: and not only to his ſeruice, but as his owne children and heyres. VVhen wee ſhall then haue made theſe compariſons, if we had harts of yron and ſteele, ſhould they not (I pray you) be ſoftened? Yf we ſhould ſwell with arrogancie 40 ſo that we ſhould burſt withall, ought not all this poyſon to be purged, and we with true humilitie come to the obedience of God? And for this cauſe, when hee intendeth to make vs willing to obey his commaundementes, and to acknowledge the auctoritie that he hath ouer vs, hee vſeth this preface in his lawe: I am the Eternall thy God. VVhen he ſayeth I am the Eternall, he bringeth vs backe to our creation to ſhewe vs what we are, I haue faſhioned you (ſayeth he) of nothing as I haue created this worlde, and you are but a parte thereof. You muſte then 50 holde your beeing of mee: and if you do me homage, and know mee for your creator, you will tremble vnder mee. Nowe when he hath thus ſpoken, hee ſayeth farther, I am thy God, to ſhew that he is a father of his people, and of all thoſe whom he will inſtruct by his worde And this fatherhoode ought (as I haue ſayde) to bring vs to a louing reuerence. And then thirdly hee rehearſeth the benefites by the which he had made his people bounden vnto him. VVell, nowe there are greater and more excellent benefites beſtowed vpon vs: for he hath not drawen vs from 60 an earthly bondage, but from the depth of hell: and that not by Moyſes, but by our Lorde Ieſus Chriſt. Seeing it is ſo, we ſee how wee be by all meanes bounden vnto him. And therefore it is not meete that henceforth we ſhoulde be any more addicted to our ſelues, but euery mā ſhould bee readie wholly to dedicate himſelfe too the ſeruice of God. And concerning this that Iob addeth moreouer, it is certaine if wee knowe what is taught vs in the holye Scripture, we will not ſay any more, what profite is there in praying vnto him? Our Lorde might well ſay vnto vs, ſerue mee, do that which I commaunde you, without ſetting forth vnto vs any hyre or reward: for we are bounden vnto him, as we are taught: when you haue done all that ſhall bee commaunded you, yet are you vnprofitable ſeruants: that is to ſay, God ſhall neuer bee in our dette, but we are bounden to giue our ſelues wholly vnto him, God mighte then ſimplie cōmaunde without adding any promiſſe: and yet he doth apply himſelfe vnto vs, and ſeing wee coulde not bee brought to ſerue him vnleſſe hee made vs ſome promiſſe: when he ſayeth ſerue me, he addeth, and I will bee your father, I will bee the defender of your life, I will ayde you in all your neceſsities. And beſide this, he is not content with all theſe promiſes: for in deede they ſhould not auayle vs, vnleſſe he went farther: which thing hee doth when hee ſayeth, I will forgiue you your ſinnes, I will receyue you to me in mercie, I wil blot out all your iniquities: and afterward I will vphold you, and although you be frayle, and ſerue mee not altogither as you ought too doo, yet wyll I take well in woorth this halfe ſeruice that you doo mee: for I am youre father: I will not ſtraightly examine your doings. Thus many promiſes then doth God make vs to bind vs vnto him: hereby it is ſeene that wee haue none excuſe to ſay, what profite is it to ſerue God? for though wee flee from him, yet can wee not bee without a mayſter. They that will walke at randon, and (as they ſay) with the bridle let looſe, ſpite of their teethe they ſhall ſerue, but it ſhall bee their owne luſtes, and the Diuell. The heathen men coulde ſay, that the moſte miſerable ſeruice and ſtraighteſt bondage that is amongſt men, is to bee ſubiecte to their owne vices: lothus haue the Heathen men themſelues ſpoken of theſe diueliſhe miſtreſſes the luſtes. Is it not then more than ſhame for vs, beeing taught by the woorde of God, that we will be halfe Kings, & haue ſuche an vnbrideled libertie as there can be nothing more vnruly, than euen to do what we liſt? Now it is certaine (as I haue ſayde) that wee coulde be in no more miſerable and curſed bondage. And beſide that, the Diuel hath the whole rule ouer vs, ſo that wee can not eſcape his ſubiection, when wee will bee exempted from rightuouſneſſe. And this is it that S. Paule meaneth when hee ſayeth in the. 6. to the Romanes, you were freed onely from rightuouſneſſe. Hee vſeth this ſimilitude of bondmen, who in times paſte were franchyſed that they might bee no more ſubiect to their maiſters, but bee of a franke and free ſtate and condition. And ſo, (ſayeth he) when men had not Ieſus Chriſt, they were freed: ſo as they had libertie too doo euill, and were not ſubiecte too the rightuouſneſſe of God, but what then? were you therefore in true libertie? Nay, cleane contrary, (ſayth he) you ſerued ſinne, whiles you tooke no hold vppon the rightuouſneſſe of God. And now in what cace are you? he directeth his talke to the faithfull, & ſayeth, [Page] you are aſhamed when you thinke vpon your life that is paſſed: now you know that the Diuell had rule ouer you, and that it was too youre ruine and deſtruction. You are aſhamed in your ſelues, when you call too remembrance that you were ſo forſaken of God, and wandred lyke brute beaſtes. Such is the ſtate and condition of all thoſe that exempt themſelues from the ſeruice of God. On the contrarie part, when we ſerue our God, it is certaine that that ſeruice is more honorable thā to enioy a kingdome, as heere before hath bene declared. God doth not call vs 10 to the ende that we ſhould bee in the ſtate and condition of ſeruants: but to take vs for his owne children. Seeing then it is ſo, wee ſee very well that it is no loſte labour to gyue our ſelues to the ſeruice of God, neyther muſt wee any more alledge and ſay, what profit ſhall we get thereby? ſeeing that our Lorde and maiſter doth tell vs, that al oure bliſſedneſſe is too walke in his feare. And contrariwiſe there can no greater miſfortune happē vnto vs, than to exempt oure ſelues from his ſeruice? Thus much then we haue to note. Furthermore lette vs extende this ſame 20 farther, as Iob alſo doth: for he meaneth, that the wicked when they are in proſperitie, gyue themſelues too ſporte and play, and thinke that it is all one too liue well or ill, and making a mocke at God, thinke that he fauoreth thē, if at the firſte ſtroke hee do not throwe them downe. And howe? VVhen God ſpareth the wicked that paſſe theyr bounds in their wicked doings: therevpon they become harde harted. And why? they thinke that all goeth well with them when they doo not perceyue Gods plagues: they beginne to deſpiſe & to rebell (ſayth Salomon) you 30 ſee then how the wicked thinke that there is no profit in ſeruing of God, & that it is much better for them to gyue themſelues to euill, when God at the firſt doth not execute his iudgements. Now on the contrary part, we muſt thus conclude in our ſelues, as the prophet Eſay ſpeaketh of it, ſay yee, ſurely it ſhall go well with the rightuous. Therefore when wee ſee a confuſion of all things in this worlde, and it ſeemeth vnto vs but a mockerie too ſerue God: yet muſte we ſtill continue in this ſure perſwaſion that our Lorde and mayſter will diſappoynte them that 40 wayte vppon him, and that they haue not bene led with a vayne hope, in looking for a reward at his hand: but that they may ſay with Dauid, the Lorde is my reward: as alſo he ſayeth vnto Abraham, Abraham walke before mee, for I am thine exceeding greate rewarde. Thus muſt we fight againſt this temptation which is very cōmon, namely that men beginne to miſtruſt the promiſſe of God, when they ſee the wicked proſper, while the poore faithful are afflicted and tormēted on euery ſide. VVell there is yet an other worde to note: which is, that after that Iob hath ſpoken 50 of the ſeruice of God▪ in the ſeconde place he ſetteth here prayer, that is to ſay, the reuerence that men do vnto God in humbling themſelues vnder him, and in making requeſt vnto him. It is not without cauſe that Iob did vſe this worde. Truth it is that God will be honored and ſerued of vs in charitie, brotherly loue, temperāce, humilitie, & other ſuch like things: hee will haue vs to loue one an other, to ſeeke to releeue our neighbours, and euery man to ſubmit himſelfe to that which is commaunded him, as his calling requireth: and to liue togither, and euery man 60 to apply himſelf to his labour without deceyuing any mā. This is the ſeruice of God, and they are all of them acceptable ſacrifizes vnto him: but yet to ſerue God well, we muſt begin at this end, namely to honor him in giuing him the prayſe that is due vnto him: and that is done by ſupplication and prayer: As for example: if a man walke without doing any euill, ſo as he cannot bee accuſed that he hath deceyued any man, that hee hath bene cruell, that hee hath troubled his neyghbour, nor can bee conuinced either of whoredome, or of drunkēneſſe, but (to be ſhort) hath abſteined from all notable vices in the ſight of men, and yet haue nother religion, nor fayth in his harte, but hath quite forſaken God: ſhall his life (for all this) be accepted of God? No: for it is nothing but vanitie: all this is nothing but filthineſſe before God. And why? what is it to haue giuen vnto men that which apperteyneth vnto them: and to deceyue God▪ and robbe him of his preheminence and authoritie? And ſhoulde not God haue a greater priuiledge without compariſon, than al creatures? So then it is not without cauſe that Iob minding to ſhew what is the true ſeruice of God, putteth downe this ſpeciall kinde of ſeruice (to weete prayer,) when we come to preſent oure ſelues before him in prayer. According too this, the holy ſcripture ſheweth that it is the cheefe ſacrifize which God requireth of vs: as it is ſayd in the fiftith Pſalme, that he hath refuſed al the ceremonies, wherwith the hypocrites make a ſhew of ſeruing him. For whē they haue doone many goodly outwarde things: they thinke that God is greately bounde too heare them. VVhat is it then that God requireth of vs? Call vpon mee in the day of thy neede, and I will heare thee: and ſo ſhalt thou glorifie mee. The cheefe ſeruice therfore that God requireth of vs, is that wee call vpon him, knowing that when wee come vnto him in truth, he will make vs parttakers of all his benefites, and ſo gouerne vs by his ſpirite, that we ſhal neuer be bereft of his graces. For this cauſe then Iob minding to ſhewe what is the ſeruice of God, ſayeth that too pray vnto him is a thing moſt excellēt of all. To be ſhort, wee learne hereby, that if we intende to leade a well diſpoſed lyfe, and ſuche a one as God alloweth and accepteth, wee muſte firſte of all put our truſt in him, knowing that wee bee wretched creatures, when wee haue not recourſe vnto his goodneſſe. But contrarywiſe if wee ſtay our ſelues vpon it, wee ſhall want nothing that he knoweth to bee expedient for our ſaluation. Furthermore lette vs take heede that we giue good example to all men, that wee bee not cruell to our neyghbours, but rather indeuer to helpe them at all tymes and in all caces, bearing with the weake, and communicating the things that wee haue, vnto the needie. VVhen our lyfe is thus ruled: that is a true ſeruing of God. But if wee robbe God of his honour and make a pretence too ſerue him, and yet liue like Cattes and Dogges among our ſelues: it is true that with our mouthe wee ſhall make proteſtation that wee ſerue God, but it will appeare in deede that we are his mortall enimies, & that there is nothing in vs but rebelliouſneſſe, and that wee do nothing but make warre agaynſt him all our lyfe long.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs feele them better than wee haue heeretofore done, to the ende wee may bee ſorie for them, and therewithall [Page] ſeeke the remedie in him ſo that beeing purged & clenzed from our ſinnes, wee may ſeeke nothing elſe but to cleaue vnto his rightuouſneſſe: And that wee may ſo do, let vs alwaies looke vnto him, knowing well that hee hath placed vs in this world to the end that we ſhould alwaies go forward vnto him, yea in ſuch ſorte as we doubt not but that hee hath a fatherly care ouer vs. And in the meane ſeaſon let vs deſire to be inſtructed by his worde, & that he would alwaies lighten vs, not only in our outward workes, but alſo in all our thoughts & affections, ſo that with hart & minde we may be wholly giuen to him, to the ende that his holy name may bee glorified in oure whole life. That it may pleaſe him to graūt this grace not only to vs, but alſo to all people and Nations, &c.

The .lxxxj. Sermon, which is the fourth vpon the .xxj. Chapter.

16 Their proſperitie is not in their ovvne hande: let the intent of the vvicked be farre from mee.

17 Hovv is the candle of the vvicked put out? and their deſtruction commeth vpon them, and God deuideth their lines in his vvrath.

18 So that they be as chaffe before the vvinde, and as the ſtubble in the vvhirlevvinde.

19 The Lorde hideth his ſtrength for his Sonnes, and payeth him, and he ſhall ſee it.

20 His eyes ſhall ſee his deſtruction, he drinketh of the furie of the Almightie.

21 And vvhat pleaſure leaueth he in his houſe? he ſeeth his dayes ſhortened.

WE haue before ſhewed what the 20 minde of Iob is: that is to wit, that the iudgements of God in this worlde are not ſo apparant to the eye, that a man may thervpon certainely conclude, that according as euery man liueth well or ill, ſo is he puniſhed, or receyueth at God his hande his due wages: but rather that in this tranſitorie life there is a cōfuſion of things, ſo that the wicked liueth at eaſe, & 50 the godly is tormēted all the dayes of his life. And yet for all that, Iob doth acknowledge that God ceaſſeth not to be a rightuous iudge, & that men ſhould not ſtay vpō the preſent eſtate of things, & that it is not true felicitie which the wicked enioy, whiles God winketh at their faultes in ſparing them. VVee ſee then in a briefe ſumme the diſcourſe that Iob maketh here: and it is a thing very profitable. For firſt of all, when we conſider the matters of this worlde, it is a very harde thing to perſwade vs that God doth guyde them as he thinketh beſt, and that men are ſo 40 vnder his hande and gouernance, that they muſte needes come to an accompt before him: this I ſay can not enter into our heads: or els if at any tyme wee do perceyue it, yet are we not fully perſwaded therein. For we ſee howe the hypocrites thinke to deceyue God. And on the contrarie parte alſo when we ſuffer any harme, or when wee ſee that things are not well ordered, and that God ſuffereth the wicked to paſſe theyr boundes, ſo as it ſeemeth that he mindeth not to puniſh them: we begin to doubt, and enter into terrible thoughts, ſaying: VVhat? if God 50 had any care of the worlde, and things were guyded by him, ſhould we not ſee an other manner of gouernment than we do? thus much then for one poynt. And agayne for aſ much as wee be carnall, if God do not worke according to our minde, we thinke he ſhal neuer come in time: and if we ſee not his iudgemēts to day, we thinke to morowe it will be to late, and we cannot haue ſuche pacience and quietneſſe in our ſelues, as to ſay, God knoweth the conuenient time, he wil execute his iudgements when he ſhall ſee good, it perteyneth not vnto vs to appoynt him 60 the day nor the houre: that lyeth not in our handes. And why? becauſe we be fleſhly. So much the more then muſte wee remember this leſſon that is here conteyned: that is to wit, that wee paſſe aboue all this worlde, and that oure faith ſurmount the things heere beneath, that when wee ſee the wicked to bee in proſperitie, and the good to bee maruelouſly afflicted, the ſame do not ſtay vs, nor ſo hinder vs that it ſhould make vs to faynte: but let vs lifte vp our ſelues by fayth, that we may know: wel, it is true that God ſo letteth looſe the bridle to the wicked, that a man would thinke their life happie: contrariwiſe wee ſee the good and godly to be tormented, and to be in payne and anguiſh, ſo as a man would thinke that God had forſaken them, & that he thought no more of them, but let vs tarie his leyſure, & go on forwarde. Thus muſt we practiſe this doctrine that is here taught vs by Iob. Now we haue ſeene wherefore hee thus reaſoneth, that is, bycauſe his freendes would make him beleeue that hee was a wicked man, for that hee was ſo afflicted by the hande of God. This was a grieuous temptation for him and very offenſiue. VVee muſte then arme our ſelues with this that is heere ſet before vs, to the ende that if God viſite vs, and we be handled roughly of him, we may not be ſo oppreſſed with confuſion, that deſpayre get the vpper hande of vs: but let vs know that God ceaſſeth not to loue vs and to pitie vs although he ſhew himſelfe ſo rough for a time. Thus you ſee how in the ſecond place we muſt apply this doctrine to our ſelues. Now let vs note things particularly. Iob heere proteſteth, that although the wicked be not puniſhed at the firſte fault, yet ought no man therfore to thinke them happie, for hee knoweth that theyr felicitie ſhall not continue, but that God ſhall make an ende of it▪ Their proſperitie (ſayeth hee) is not in their owne hande. As if hee ſhoulde ſay, you reaſon that God dealeth with euery man according to their deſertes: but now wee ſee the cleane cōtrary, ſo that I thinke the wicked ſhal not eſcape one whit the better cheape. And why? For they bee not Lordes of their owne ſtate (as they ſay) but God holdeth them in a bridle, & he can depriue them of all their pleaſures, and of the things whiche they thinke to make to a full and perfect felicitie: yea they are ſo blinded in themſelues, and ſo puffed vp with pride, as they thinke themſelues halfe Angels, & to be briefe, do recken themſelues [Page] to be out of all daunger VVell, theyr prosperitie is not in theyr owne hande: that is to ſay, they deceyue themſelues with a vayne imagination, and they do but dreame, when they ſay their lyfe is ſo happie. Therefore their intent is farre from mee: that is to ſay, I will not bee blinded with this preſent felicitie that mē do ſee in the wicked, as they that are made drunken with it. VVee ſee then what Iob ment to declare by theſe woordes: And therfore that we may the better profite in this doctrine, lette vs note, that when we ſee the wicked preuayle, God holdeth a ſecrete 10 bridle in their mouthes, ſo that all that they haue to day, ſhall be taken from them to morrow: and they haue nothing in theyr owne power. If this were well printed in our hart, we ſhould not be ſo troubled, as we be, with the things, whiche we beholde with our eyes. And why? Bycauſe wee thinke that whatſoeuer wee ſee to day, ſhoulde continue for euer. True it is that wee will graunt that the world goeth rounde, and that things are chaunged euery minute of an houre, and that nothing is certaine, nor nothing is ſure and conſtant: wee doo affirme it playnely 20 ynough with our mouth, but wee thinke it not with our harte. And that it is ſo, if to day we be in proſperitie: our heade is ſo incombred with it, that wee thinke all is ours, and wee make the reckoning withoute our hoſte. If wee haue any affliction, then wee ſay, and will it alwayes bee thus? wee thinke wee ſhall neuer ſee an ende of it. If at any tyme wee be grieued with the proſperitie of the wicked, wee imagine that they ſhall neuer come too decaye: and if we ſtande in feare of them, we are taken with ſuch feare, that we thinke there is no remedie: and if any man 30 ſay vnto vs, let vs abide paciently, and God ſhall prouide: we can not ſtay our ſelues vpon Gods prouidence. Thus we ſee howe preſent things do carie vs away, and wee are ſo encombred with them, that wee haue no ſtay in oure mindes, neyther to call vppon God, nor to committe our ſelues to him, nor to know that he will prouide for things in due tyme and place. So muche the more diligentlye muſte we learne this doctrine, where it is ſayde, that the prosperitie of the wicked is not in theyr owne hande: that is to ſay, that men may bee in proſperitie, but their life hangeth 40 by a threede (as wee haue ſeene here before) and all that whiche they thinke they haue, they haue it but by way of borowing, & in a moment all ſhall be taken from them. Let vs know this: and when wee knowe it, if God beſtowe his benefites vppon vs concerning this preſente life, let vs acknowledge all to come of him: yea and bee as ready to bee ſpoyled of them, as we were to be clothed with them: beholde Lorde, thou haſte giuen mee wherewith too lyue: but I am not certayne and ſure thereof, I muſte not make mine account to enioy it for euer, but ſo 50 long as it ſhall bee thy good wyll and pleaſure. Thus it ſhall come to paſſe, that the faithfull in poſſeſsing things ſhall be as if they poſſeſſed them not as S. Paule ſayeth: For they do not perſwade themſelues that the things are theirs for euer: they know that they may become poore when it ſhall pleaſe God, and nothing ſhall bee ſtraunge vnto them when it ſhall happen. As alſo on the contrary parte, if God ſende vs pouertie, let vs thinke thus: well Lorde thou haſte riches in thy hande, and thou couldeſte beſtowe them vpon vs, if thou diddeſt ſee it good: in the 60 meane ſeaſon lette it bee thy pleaſure to feede vs, and as thou ſeeſt our neede, vouchſafe to helpe vs, and ſuffer vs not to be afflicted beyonde meaſure. Alſo when wee ſee the wicked to glorie in their welth, it is nothing: lette vs knowe that that whiche they thinke they haue in hande, they haue it not. And why? Bicauſe our Lorde is aboue them. This is it that wee muſte keepe in remembrance. And furthermore when it is ſayde, let the intent of the wicked be farre from vs: let vs learne, that we muſt not be as it were in the darke too fall a ſleepe in things preſent, and to ſtande to muche in our owne conceyte for our wealth and aboundance, nor be angry with God if hee handle vs not after our owne minde. VVe muſte not then become ſuch: for what is the intent of the wicked? it is that when God ſendeth them the thing that they deſire, they are ſo puffed vp with pride, as a man can no longer beare them, they wyll not acknowledge themſelues any more to bee mortall men, but they exalte themſelues aboue their degree, and aſcende ſo highe, that in the ende they muſte needes fall and breake their necke: a man ſhall finde nothing in them but arrogancie and ſpiritual drunkenneſſe, where with they become ſo beaſtly, that if at any tyme a man ſpeake vnto them of deathe, of ſickneſſe, or of pouertie, they thinke that it can not come neere them, & that a man dooth them greate iniurie to ſay ſo vnto them. If any man will go aboute to humble them, and ſay vnto them: let vs knowe howe weake and frayle our ſtate and condition is: they wyll aunſwere, yea but am I as other men are? am I to bee counted in the number of them that are ſo dealt withall? Thus the wicked become ſo proude in their proſperitie, that there is no dealing with them. To be ſhorte, they forget that they be men and creatures, and perſwade themſelues that they are no more ſubiecte to the corrections that God layeth vpon vs in this world. Furthermore, if they bee afflicted: then they rage, they gnaſhe the teethe and bite the nayle agaynſte God, and a man ſhall ſee them fome at the mouth in theyr rage. And why? by cauſe they haue not yet learned to ſubmit themſelues vnder the hande of God, and to offer themſelues vnto him for a ſacrifice, to the ende they may be dedicated vnto him, to bee dealte withall as it ſhall pleaſe him: they knowe nothing at all what all this meaneth. So then when God dealeth with vs fauourably, wee muſte bridle our ſelues, knowing that he declareth vnto vs his fatherly loue, to the ende he might draw vs vnto him, and that we ſhould come vnto him with true humilitie as it becō meth vs, ſaying: well Lorde ſeeing thou ſheweſt thy ſelfe ſo fauourable, it is very meete that I ſhoulde cleaue vnto thee. And how? It is not in placing felicitie here: but cō trariwiſe when thou ſhalte afflicte mee, I ſhall ſaye, well Lorde thou doeſt waken mee, leaſt I ſhould ſtay my ſelfe and become careleſſe here beneath, putting my truſt and confidence in this world, and in earthly things: thou wilt humble mee and tame mee, to the ende I ſhould ſo much the more couragiouſly looke vnto thee, that I myght atteyne vnto thy heauenly kingdome. Thus muſte we haue our intentes ſeuered from the wicked, that is to ſay, oure mindes may not be here ſo entāgled with worldly things, that they ſhould make vs to become brute beaſtes, and ſo drunken that we ſhoulde no more thinke vpon God: but contrarywiſe wee muſte contemne and deſpize all thoſe things wherein the wicked are woont to delight, knowing [Page] that although wee bee poore and miſerable, yet oure ſtate is not the worſe for that, bicauſe we haue good hope that God wyll haue pitie and compaſsion on vs. This is the ſūme of that which we haue to note out of this place. Now Iob addeth: Howe is the Lampe of the wicked quenchea? How is their deſtruction come vpon them? and howe hath God ſettled their liues? or their ſorrowes? This is a confirmation of that which hath bene already hearde. By this woorde Lampe Iob ſetteth out theyr proſperitie: according as the holy Scripture vſeth that maner of ſpeach, namely of cō paring 10 the goods of this worlde too bryghtneſſe, and the afflictions to darkeneſſe. Hee ſayeth then, that the lampe of the wicked ſhall be quenched: but he ſpeaketh of it as it were with an admiration, bycauſe this ſame is ſo doone as it paſſeth mans witte, and otherwiſe than wee can conceyue. For (as I haue ſayde) we haue our eyes ſo bleared, that wee can not ſee a farre of what God mindeth to do, neither what he hath playnly ſpoken. VVhen wee ſee the wicked proſper, wee thinke that this proſperitie of theirs ſhall neuer be quenched: wee cannot comprehende it, althoughe 20 the Scripture ſpeaketh of it, although wee haue experience of it dayly, in that wee ſee that God throweth downe the wicked, after they be exalted, euen as it were vp to the clowdes. VVhen we haue ſeene this, we thinke no more of it, neyther do we thinke that the thing can euer come too paſſe: and yet God hath ſhewed it vs, and as it were poynted it oute with his finger. So then for as much as mans witte doth not aſcende ſo high, and we are ſo faſte tyed to things preſent, that wee cannot conceyue what God mindeth too doo: Iob ſpeaketh heere as of a 30 ſtraunge thing. How (ſayeth hee) is the lampe of the wicked quenched, and theyr deſtruction come vpon them? when hee ſayeth, that theyr deſtruction commeth vpon them, hee ſheweth, that when God entreateth the wycked gentlye for a time, wee muſte not faſten our eyes vpon the earth, for when we reaſon whether God be iudge, and whether the wicked ſhall be puniſhed in the end: we muſt not cō ſider what may happen on this behalfe or on that. No: for whereas they be drunken in their wealth, wheras they be lifted vp in their pryde, and whereas they thinke that no 40 harme cā happen vnto them, and that all creatures are appoynted to ſerue them: all this is nothing. And why? for God ſhall ſende theyr deſtruction from aboue. Nowe whereas we ſhould looke vp on high: it is not ment that we ſhould looke according to our outwarde ſenſe, for we ſhall not attayne vnto God: there is to greate a diſtance, we ſhould faint by the way. VVhat muſt we do then? Let vs behold God by fayth, and let vs lift vp all our inwarde ſenſes aboue our ſelues. Thus then muſt wee iudge of the fall of the wicked: that is to ſay, we muſt not conſider ſo 50 much what may happē vnto thē according to the world, as what God is able to do. And what is the power of god? It is infinite, & a power that paſſeth our capacitie. So then this ſerueth to teach vs, that when things ſeeme impoſsible to mē, we muſt not ſticke to cōclude thus: God worketh after a faſhion that is hidde and vnknowen vnto vs: euen in ſuch ſort as we ſhalbe cōſtrayned to wōder when we heare how the ſame is done. Yea, for God will ſhewe vs that he is not ſubiect to any worldly meanes, and that the things that he doth muſte be maruelous in our eyes.60 This is the ſumme of that whiche wee muſte remember. Now it is ſayde, that God [...] out theyr cordes in his wrath. True it is [...] Cordes, is by ſome expounded Sorrowes: as alſo it may be takē: but the naturall ſenſe is, that God of his wrath will ſette out the portions. For this worde cordes in the Sriptures is taken for portiō, bicauſe that in old time when men woulde lay out grounde by the aker, that is to ſay, meaſure ground, they vſed lines. And the holy Scripture applieth this ſimilitude to this order of Gods prouidence, that euen as lande is meaſured to ſet out the meeres & boundes, and to diuide the poſſeſsions, to the ende that euery man may haue hys right, that things may not be cōfuſed: ſo God by his prouidence doth bring into order that whiche is confuſed. It is as much then as if he did ſtretch out the line. Nowe it is ſayd, that God will ſtretch them out: yea, but it ſhall be in his wrath. And why? It is to teach vs, that we ſhould not be to muche amazed when things come not well to paſſe at the firſt. As for example, if all things ſhall ſeeme vnto vs to be turned vpſide downe in this worlde, & that ther be no more bridles nor cords, but that the wicked take their pleaſure, that they caſt themſelues ouerthwart the fields, that good men are trodē vnder foote, that they are aſſaulted with great crueltie & extortion, that no remedie appeareth, but the euill waxeth worſe and worſe, that God maketh as thoughe hee turned his backe, that there is no more any iuſtice in the worlde, that the mightieſt carieth the bell away: & to be ſhort, that we are here as it were in the midſt of great ſtormes, that all things in the world are turned vpſide downe: yet muſte we not be ſwallowed vp with deſperation. And why? Let vs tarie till God ſpreade out the cordes in his wrath: for although to day he hide theſe cords, & doth not ſet out the boūds, inſomuch that things be not brought into good order: yet hath he alwaies the cordes in his hand, & will well declare that he knoweth howe to ſpreade them out and to make the partition. And why doth he it not at the firſte? bicauſe it is not yet due time. It is true that he neuer ceaſſeth to be the iudge of the wicked: but he will not at the firſte ſhewe his vengeance vpon them, he will not ſo ſoone put in execution that which hee hath decreed in himſelfe, and alſo it is not expedient for vs. Furthermore it behoueth that the wicked be made more vnexcuſable: whiche thing is brought to paſſe when God calleth them to repentance (as ſayeth S. Paule) by bearing with them. For ſo muche the more are they too bee blamed before him, in that they haue ſo abuſed his goodneſſe and pacience. Beſides this, when the good men are tormented; they haue wherwith to hū ble themſelues: it is meete that by this meanes their faith ſhould be exerciſed, to the ende that they might pacientlie wayte for helpe from God, knowing that their ſaluation is hid, for as much as it lyeth in hope: and that hereby God ſtirreth them vp to come vnto him, to the ende they ſhould ſeeke their inheritance without this worlde. See then how our Lord (not without cauſe) deferreth his iudgementes: for the time is not alwayes conuenient to execute his wrath, as he knoweth it better than we. This is the ſumme of that which we haue to learne out of this verſe. Now it is ſayde moreouer: that then they ſhal be as ſtubble before the winde. VVhereby Iob meeneth, that there is no roote in all the felicitie wherein the wicked do glory, & are ſo proude. This ſimilitude is muche vſed, [Page] ſo that it needeth not to bee expounded: for it is a thing very well knowne vnto vs alſo, how the ſtubble is caried away with the wynde and tempeſt. So then Iob proteſteth heere that the felicitie of the wicked is not ſo rooted, but when the whirlewinde of Gods wrath commeth vpon it, it ſhall vaniſh and melt away quite and cleane, ſo as there ſhall be nothing left, and therewithall let vs note, that he ſheweth howe the wrath of God ſhall come in a minute of an houre, when as they ſhal not think of it: as it is ſaid, that the wicked ſhall bee taken ſuddenly, and when they 10 ſhall ſay peace and ſafetie, behold ſodaine deſtruction ſhal ouerwhelme them, and it ſhall be as the throwes of a woman with childe, that take hir ſodeinly when ſhe thinketh not of it. Iob then would expreſſe this ſame, to the ende that it ſhould not ſo grieue vs that we ſhould pine away, if god ſend not things as we wold wiſh. And in deed what is the cauſe that wee bee ſo impacient, when God ſuffereth things to go to hauocke? It is bicauſe we think he needeth long preparation, and we would haue our God to ſhewe ſome tokens of his working, and wee woulde haue ſome 20 ſight of them long before. To be ſhort, we will haue God to be like a mortall man, as though he ſhould be maruellouſly troubled when he taketh any worke in hande, and ſhould need to ſeeke helpe and ayde to bring his purpoſe to paſſe. Thus wee would make God and his whole maieſtie ſubiect to our ſtate and condition. VVhat muſt wee doe then? let vs knowe that in a minute of an houre hee can finiſh his worke, yea when there ſhall bee no meanes nor thinges any whit diſpoſed thereto. So let vs learne that all the felicitie of menne is but a dreame: ſpecially 30 when they thinke themſelues happie, and become proude in their proſperitie, all is but a fonde imagination that ſone vaniſheth away. And why? bicauſe ther is no roote. It is much better than for vs to bee miſerable to the ſight of men, and in the meane ſeaſon to haue a liuely roote in God, too knowe that wee ſhall neuer bee deſtitute of his ſtrength and ayde: let vs knowe that this is the cheefeſt felicitie, and that it is ſufficient for vs to haue it, and that all the reſte is nothing in reſpecte of it. And in the meane ſeaſon, althoughe it ſeeme vntoo vs that the wicked ſhall 40 alwayes remayne in their ſtate and condition, and that God hath ſo eſtabliſhed them here, that they ſhall neuer bee moued, and they alſo be puffed vp with this pryde (as it is ſaid in the Pſalme, there ſhall neuer any harme come neare them:) let vs not ceaſſe to comprehend this iudgement of God as it is here declared, that is to ſay, ſodaine, and that hee ſhall not neede to order things long before: for God is aboue al this common order of nature, ſo that he can worke after a faſhion that is new and ſtrange to vs Nowe Iob addeth herewithall: that God not only puniſheth 50 the wicked in their owne perſons, but alſo extendeth his chaſtizements and puniſhmentes euen vnto their children: and that the wicked ſhall in their life time know that there is nothing but vanitie in their ſtate, yea and (will they nill they) perceyue that they ſtande vppon an vnſure grounde, before that God haue caſt them downe. It is true that they ceaſe not from their pryde for all that: but howe ſo euer it bee, God vrgeth them ſo farre, that they perceyue they can not alwayes continue ſo. This is the ſumme of that which Iob meant to intreate of heere.60 Now we haue to note, firſt when he ſpeaketh of the children, that it is according too the common doctrine of the holie Scripture, that is to ſay, that God bliſſeth not onley the faythfull themſelues, but alſo continueth his fauour vpon their children. Thus you ſee that God beareth vs ſuch loue, as he is not content, nor thinketh it ynough to haue a care of our ſaluation, and to giue vs that which he knoweth to bee meete and profitable for vs: but alſo hee embraceth our children, and ſheweth himſelfe a father to them likewiſe. VVe ſee then howe the goodneſſe of God is deſcribed vntoo vs in the holie Scripture, that is, that when he hath receyued vs vnto him, and teſtified vnto vs that we are vnder his hand and protection, he ſheweth alſo the ſame fauoure vnto our children for our ſakes. Seeing it is ſo: wee haue good cauſe to repoſe our ſelues on him, for wee muſt conclude, that if for our ſake hee continueth his fauoure towardes them that ſucceede vs, by a more ſtrong reaſon wee ſhall alwayes finde him a mercyfull father. Ought we then to miſtruſt him and his goodneſſe, ſeeing that he is ſo fauorable, as to haue a care ouer them alſo that come of vs. Nowe on the contrarie part it is ſayde, that God curſeth the race of the wicked. And howe? for they are deſtitute of the guyding of the holie Ghoſt, ſo that all muſt go to naught, and heerein we haue none occaſion to murmure and grudge againſte God, as there are ſome that wil thinke it very ſtrange. VVhat (ſay they) is it poſsible that God ſhould puniſhe the children for the fathers ſake? is it not ſayde, that hee that ſinneth ſhall beare his owne iniquitie, and that the Sonne ſhall not be puniſhed for the fathers ſake? yes truely, and that in ſuch ſorte, as the ſonne hathe no cauſe to complayne, as though he were rightuous, and that God, notwithſtanding that the puniſhment is due vnto his father, cauſeth it to fall vpon him who is innocent and guiltleſſe: for that can not happen. But when it is ſayde, that God will requite the iniquitie of the fathers into the boſome of the Sonnes: it is not for that he doth them any wrong: but it is for that he leaueth the wicked there. Nowe when wee are forſaken of God, what can wee doe but miſchiefe. Thus we ſee then that God ſheweth not ſuche fauour to the wicked as too giue them his holie ſpirite: and ſo the Diuell muſt needes raigne ouer them, and ſtirre them vp too prouoke the wrathe of God more and more, and too haſten their own deſtruction. The childrē then are wrapped vp togither with their fathers: for when a houſe is curſed of god, the ſame is in the poſſeſsion and thraldom of Satan, and the ſpirit of God ruleth not there. Therfore the children are ſo puniſhed for their fathers, as it is a iuſt iudgement vpon themſelues alſo: they can not ſay, we are giltleſſe: for they are found faultie before God as well as their fathers. And on the contrarie parte, when the children of the faythfull continue folowing the ſteps of their fathers, then the bliſsing of God appeereth, ſo that menne haue not wherefore to glorie in themſelues: the children will not ſay, this heritage appertayneth vnto vs, God cauſeth vs too proſper, bycauſe our fathers were worthie to haue ſuche a ſucceſsion. No: but the whole muſt bee attributed to the onely free goodneſſe of God, who worketh beeing not bounden vntoo men, neyther owing them anye thing, but bycauſe it ſo pleaſeth hym. This is it thē that we haue to learne when it is ſayd, that although God puniſhe not the wicked at the firſt, yet he [Page] will addreſſe himſelfe to their children, that is to ſay, hee will reſerue puniſhment for them. And this is to proſecute this matter, that wee muſt not giue iudgement vpon the prouidence of God, by that which maye bee ſeene in this world, but muſt quiet our mynds and ſtay our iudgement vntill God ſhewe that his time is come. It becommeth not vs then to appoynt the times. Men are froward when they make ſuche haſte. But you ſee that God hath a peculiar faſhion in his dooings, whiche is ſometimes ſtraunge vnto vs, but yet muſt we humble our minds and 10 ſay, Lorde, we will like well of it, what ſo euer thou ſhalt do, although it bee not agreeing to our fantaſie. This is it then that we haue to note vpon this worde, to hide or reſerue, when it is ſayd, that God reſerueth for the children of the wicked the puniſhment that he hath executed vpon their fathers. True it is that this can not enter intoo all mens heads, neyther is it a common doctrine. And this is the cauſe wherefore I ſayde that we muſt herevnto apply our whole ſtudie: for menne of their owne nature are ſo haſtie and impacient, that they woulde haue God too ſet 20 before their eyes, what he mindeth to do: neither can we giue place to his prouidence, excepte hee make his hande verie manifeſt. And on the contrarie part, vpon what condition are wee placed in this worlde? Is it not that wee ſhoulde bee in continuall combates, knowing that in this worlde wee muſt bee toſſed and turmoyled this way and that waye? and ſo let vs exerciſe our ſelues in theſe reſeruations that are heere mencioned. VVhen wee ſee the wicked ſo triumphe, that it ſeemeth that God hath giuen them a priuiledge aboue all other men: well, let vs waite 30 ſtill. And why? for heere is mention made of reſeruing or of hyding. VVee ſee not yet what is meant by it: and therfore let vs take heed that we iudge not of things vnknowne: for ſo might we be reproued of raſhneſſe. But when ſhall we ſee? when it ſhall pleaſe God to open our eyes, and too execute that which hee hath determined in himſelfe. In the meane ſeaſon alſo let vs put this doctrine in vre that is taught vs here cōcerning the reſeruation of benefites, which God hath prepared for his faythfull. For it is ſayd, that they are hidden. Then if we will repoſe our 40 truſt in God, and cōfort our ſelues in that which he hath promiſed vs, wee muſt aſcende aboue the worlde, and behold the things inuiſible: for whoſoeuer ſhal ſtay himſelf vpon that which is manifeſt vnto him, renounceth fayth and hope, and to be ſhort, ſhetteth vp the gate of ſaluaton to himſelfe. Furthermore (as I haue alreadie touched) Iob ſhewed that the wicked ſhall well perceyue that all their caſe is nothing but vanitie and follie, but he meaneth not that they feele it in deede, nother that they bee touched with it: for if ambicion did not blinde men, and that they 50 were not altogither dulheads, it is certaine that aſſone as they perceyued thēſelues to be miſerable in exalting thē ſelues, they would yeeld themſelues obedient vnto God, and not haue ſuch confidence in this world. How hapneth it then that the vnfaythfull exalt themſelues, and are at this day ſo mad in their arrogancie and preſumption, that they will not ſubmit themſelues to any equitie or reaſon, but doe thinges in deſpite of God, deſpiſing both him and his grace? whence commeth ſuch rage? it is bicauſe they know not what is prepared for them, & in ſeeing they ſee 60 nothing at al of it: that is to ſay, although God ſhew them many tokens of his wrath, yet will they knowe nothing. True it is in deede that they be puniſhed, and haue within them ſome prickings that torment them very much. But how ſo euer it be, yet are they not touched to the quicke that they might knowe their deſtruction that is at hande, but are touched with the harme that might happen vnto thē according to the iudgemēt of the world. For they are in deede in great perplexitie, and ſay, I muſte prouide againſt ſuch a danger whereinto I might fall. You ſee then howe the caſe ſtandeth with the wicked. And it is a thing which we ought to note well: for it is not ynough for vs to bee touched lightly with a puffe to make vs feele our frayltie: that were but a ſmall matter. God doth in deede conſtrayne the wicked ſo farre, and yet they are neuer the better for it: for wee ſee them ſtill obſtinate, what ſo euer befall them. VVhat muſt wee doe then? when we heare any mention made of the vanitie of this world, and of the things of this preſente life, let vs knowe that although men take great paynes to aduance themſelues, yea and bring their enterpriſes to paſſe: yet al this is nothing, bycauſe that not onely they ſhall not enioy the riches which they haue heaped togither, as they thought too haue doone: but their ſucceſſours alſo ſhall bee curſed in them, and ſhall haue no ioy of them. VVee maye not then fret at the proſperitie of the wicked, for it is but frail and changeable, and it cannot but turn to their curſe and deſtruction. Thus thē muſt this doctrin be put in vre. And againe when God ſhall ſend vs proſperitie, and plentie, let vs knowe alſo that the ſame ſhall not continue for euer: for wee muſt ſtill come to this poynte, namely that God will draw vs beyond this world. Therefore let vs ſo conſider the vanities that are heere beneath, as it may not greeue vs when we ſee ourſelues certaine and ſure of nothing heere. And why? For if we deſire to be rooted here beneath, wee ſhall renoūce the kingdome of heauen. But whoſoeuer knoweth that our life is with God, and that it ſhalbe reueled vnto vs at the comming of our Lord Ieſus Chriſt: it ſhall not greeue him to be toſſed in this world, and to ſee that there is nothing but chopping and chaunging, nor any thing certain and ſure, and that therfore we muſt long for the heauenly life, to the which God calleth and biddeth vs dayly by his worde, yet in the meane ſeaſon in the midſt of all theſe worldly troubles, & things ſo diſordered as we ſe: let vs not be ignorant that God ſo guydeth and gouerneth the world by his prouidence, as nothing is doone here beneath without his will. And although the reaſon thereof be not manifeſt vnto vs at the firſt: yet for al that, ſo it is. Our dutie is then to be quiet, and to tarie paciently vntill God ſhewe vs by experience that the end of the wicked ſhall be curſed, and that the afflictions of the good men ſhal be turned to their ſaluatiō. Howbeit whileſt we waite till God ſhewe vs this ſame in effect, let vs walk ſtill vnder him quietly, & let vs not behaue our ſelues frowardly for any thing that happeneth vnto vs, but let vs be redy to ſuffer affliction when it ſhal pleaſe him to lay it vpon vs: and if he ſend vs proſperitie, let it be a meanes to make vs to taſt of his fatherly goodneſſe, & to draw vs vnto him more and more. Now let vs fal down before the face of our good God with acknowledgement of our faultes, deſiring him ſo to in lighten vs in this world, not only by giuing vs that which he knoweth to [Page] bee good for vs, but alſo by his worde, that in the midſt of the darkneſſe of al the afflictions which we haue to ſuffer, we may not ceaſſe ſtill to feele his goodneſſe & fauor, and ſo to follow the way that he ſheweth vs, as we may neuer be turned therefrom for any thing that happeneth vnto vs. And in the meane ſeaſon alſo that our eyes be not blinded neyther with proſperitie, nor with aduerſitie, nor with any thing what ſoeuer it bee: but that wee may behold this glaſſe which he hath giuen vs, that is to ſay, his holie worde, and that by the ſame wee may bee always guided vnto him to be tranſformed into his image, vntill ſuch time as he haue clenſed vs from all our ſinnes, and haue vtterly aboliſhed in vs all that commeth of our corrupt and ſinfull fleſhe, to gather vs fully to himſelfe, that we may be partakers of his glorie which he hath prepared for vs in heauen. That it may pleaſe him, &c.

The .lxxxij. Sermon, which is the fift vpon the .xxj. Chapter.

22 VVho is he that vvil take vpō him to teach God knovvledge, vvho iudgeth the higheſt things▪

23 This man dieth in his full ſtrength, at his eaſe, and quietly.

24 His breaſts or teates are full of milke, and his bones flovv vvith Maree.

25 And another dieth vvith great paine, and neuer eateth vvith pleaſure.

26 They are laide both in the duſt, and the vvormes ſhall couer them.

27 I am not ignorant of theſe things, and hovv you go about to do me vvrong.

28 For you ſay, vvhere is the houſe of the Prince, and vvhere is alſo the Tent of the vvicked?

29 Aske them that go by the vvay, for ye can not denie their ſignes.

30 The vvicked is kept vnto the day of deſtruction, they ſhall be brought forth to the day of vvrath

31 VVho ſhall ſhevve him his vvay too his face, and vvho ſhall tell him againe of that vvhich hee hath doone?

32 He ſhall be brought to the graue, he ſhall be layde into the tombe.

33 The grauelly earth ſhall be ſvveete vnto him, and euerie man ſhall go after him, and the number of them that vvent before him, is infinite.

34 And you comfort me in vaine: for in your anſvveres there is nothing but lyes.

IOB here proſecuteth the matter that was treated of yeſterday, that is to wit,30 that although it ſeeme ſtraunge in oure fantaſie that God ſhould intreat men ſo confuſedly: yet it becommeth not vs to reproue him, nor to wage the law againſt his iuſtice, nor to murmure as though he did euill: but we muſt humble ourſelues before his maieſtie, knowing that his prouidence and gouernment is a wiſdome to high and to profound to be comprehended of vs. This is the contents therof. Now to ſhew that it is ſo, he ſaith, The one ſhal die in distreſse, and the other ſhal die with [...]aſe: that is 40 to ſay, we ſhall ſee ſome that all the days of their life ſhall do nothing but pine away in great miſerie: and at length they die, beeing wery to liue any longer, bicauſe in their life time they had nothing but trouble and torment: the other are fat and in perfect health, yea they are riche and wealthy. This is it that Iob meeneth by this ſimilitude, their breaſts are full of milke, and their bones are full of maree, that is to ſay, beholde they are fat euerie way. Now when we ſee this diuerſitie, the cauſe thereof is vnknown vnto vs. For if any would ſay, howe happeneth that ſome do ſo 50 proſper, and ſpende their whole life in pleaſure and eaſe, and other ſome liue in continuall payne? what meeneth this? he ſhould ſee no manifeſt reaſon thereof. It is truth that there be ſome of Gods iudgements (as it hath beene touched heere before) ſo well knowne vnto vs, that if we would open our eyes, wee might well marke and ſee the cauſe why God dealeth ſo with men: but it is not alwayes ſo: for God intendetd too trie our obedience by holding our eyes cloſed, ſo as we know not the reaſon of 60 his worke, but are as it were blinde in that behalfe. Then if we giue him the glorie, and confeſſe that he is iuſte and true, although the ſame bee not manifeſt vnto vs: it is a good try all of our fayth and ſeruice that wee yeelde vnto him. On the contrarie part, if wee will bee ſharpe witted, and ſuttle, and be too curious in ſearching things, ſo that we will not allowe God for rightuous vnleſſe he ſhew vs the cauſe why: this is a Diueliſhe pryde, and therein wee declare our ſelues that we will not be ſubiecte vnto God but by force, and when it ſhall pleaſe vs. So then let vs note that Iob heere ſpeaketh of the iudgements of God, that are yet hid from vs, as the moſte parte of them bee▪ VVell, what muſt wee ſay in this caſe? who is hee that will teache God knowledge▪ that is too ſay, who is hee that will ſhewe God his office? who is hee that will teach him his leſſon, and ſay, he muſt worke on this faſhion, or on that? Shall we bee they? Can we aſcende ſo high as to come to the infinit heigth wherein God is? Alas there is to great a diſtance. And if we will lifte vp our ſelues ſo high, God can bring vs downe well ynough to our ſhame and confuſion, for it appertaineth vnto him to diſcuſſe high matters. Shall we walke aboue the Angels of heauen? VVee muſt with all humilitie reuerence the ſecrets of God and his incomprehenſible iudgements and ſhall mortall man, that is but duſt and aſhes, take vpon him to ſearche them out, and to knowe a reaſon thereof? Then muſt we humble our ſelues to beholde the iudgementes of God: and when they ſhall ſeeme vnto vs not to bee reaſonable, yet let vs learne to be content with them, brydeling and as it were impriſoning our myndes, leaſt God ſhould bee diſguyſed by vs, and his maieſtie and glory trāfformed. VVe muſt acquaint our ſelues (I ſay) to beholde things, and to conclude that God doth them according too reaſon, although [Page] it ſeeme not ſo in our owne eyes. And why? for (as I haue already ſayde) during this life our God will ſee whither we will confeſſe him to bee iuſt, wiſe, and good, although wee haue no knowledge of his rightuouſneſſe▪ goodneſſe, and wiſedome. True it is that hee ſheweth vs ſignes inough of it: for he will not be glorified of vs, and in the meane whyle leaue vs ignoranthowe, nor wherefore: hee miniſtreth vnto vs matter ſufficient to gloriſie him: but ye the doth many things wherein wee are as it were blinde. Men muſt not then vſurpe that which appertayneth 10 not vnto them, that is to wit, that they ſhould ſay▪ well, we may iudge according to that we ſee. Yea, and where is then the prayſe which thou oweſt vnto thy God and thy maker? wilte thou meaſure him by thyne owne capacitie? thou arte nothing. VVhat are thy mynde and vnderſtanding? Are they of ſuch cōſtancie and force, that the whole glorie of God can be encloſed and cōpriſed in them? doeſt thou not heerein take too much vpon thee? Therfore when we ſee things in this world turned vpſide downe, what muſt we do? let vs knowe that for all that,20 God diſpoſeth things as is meete, & knoweth the reaſons whiche are hid from vs: and in the laſt day, that which is now as it were buried, ſhall be made very manifeſt, and we muſt ſuſpend our iudgement till that time. Truth it is that we may pray God to make vs to perceiue wherefore hee doth afflicte vs, when we be afflicted. VVhen a man is in ſuch payne and findeth himſelfe in great anguiſh and miſerie: he may runne to his God, and ſay, Alas Lorde this thing ſhould ſeeme very ſtraunge vnto me, and therefore I might leeſe my paciēce, were I not aſsiſted of thy goodneſſe:30 and euen that which is for my wealth and profite, ſhould turne to my hurte and confuſion: and although I perceyue not the cauſe wherefore thou puniſheſt me ſo: yet muſt I know that it is for my wealth. Neuerth eleſſe voutſafe to let me vnderſtande, to what ende thou doeſt afflict me. If a man be at his eaſe, he muſt alſo bridle himſelfe, and pray vnto God that he would not ſuffer him to abuſe the benefite that hee hath receyued, as to ſay, I am more worthie than other men to bee loued of God: for he dealeth with me after an other ſort: I ſee a great number 40 of men verie miſerable, and yet I haue what I can deſire, which is a token that God is verie well pleaſed with me. So then let not this pryde and arrogancie enter into our heads: but leaſt we be tempted with it, we muſt pray vnto God that he make vs to vnderſtande, wherefore he ſpareth vs. VVee may then deſire of God that hee would ſhewe vs the cauſe of his workes: yea ſo farre forth as it is expedient for vs: but wee muſt alſo come with all humilitie, not taking vpon vs to make God ſubiecte to our iudgement, to ſay, that he muſt diſcloſe vnto vs in euerie 50 poynt wherefore he doth this or that. No: but let vs tarie paciently vntill he declare vnto vs, that which we knowe now but partly. And for as much as we can not atteine to the full knowledge of Gods workes and to the cauſes of the ſame, vntill we be tranſſormed into his image: when wee haue in this life gotten ſome ſmall taſte of his goodneſſe, rightuouſneſſe, and wiſedome, ſuche as it pleaſeth him to communicate vnto vs by his holy word, where he teacheth vs that which hee knoweth too bee expedient for vs at this time: let vs cōtent ourſelues with it. VVhich 60 thing can not be done, vntill we haue renounced this curioſitie that is in vs, and the deceiueable boldneſſe whervnto we are too much inclined and gyuen. Let vs then kepe this ſenſence well in remembrance, where it is ſaid▪ who is he that will teach God his dutis? Are wee ſuch great doctours that we can teach God his leſſon, and controll him? Now when men murmure ſo againſt the prouidence of God, and finde faulte with it: it is as muche as if they would take in hande to teache God. And what arrogancie is it, that a creature, in whome there is nothing but all beaſtlyneſſe and ignorance, ſhoulde take vpon him too teache his Creator? Then is it a curſed monſtruouſneſſe and againſt nature, when men doe ſo highly exalte themſelues, as they will gayneſay and reply againſt the workes of God. True it is that wee thinke not of it at the firſte: but yet all the murmurings and replyes that wee make, and all the miſly kings that wee haue of that whiche God doth contrarie to our iudgement and appetite, are as many blaſphemies: for it is the tayle of all our euil thoughts. To bee ſhort, who ſo euer is not content with Gods prouidence (yea and that with all humilitie,) confeſsing generally, that what ſo euer proceedeth from him is good and rightuous: the ſame (as much as lieth in him,) would pull God out of his heauenly ſeate, and ſpoyle him of his maieſtie, and ſet himſelfe in his roume and place. VVee make faire proteſtation that we meane no ſuch thing, but the thing it ſelfe declareth otherwiſe. To be ſhort, as oft as we be tickled with this curioſitie to be to ouer inquiſitiue of heauenly matters, and in the meane ſeaſon haue ſuch boldneſſe mixt withal, as we rage againſt God: let vs note that we muſt come to this cōpariſon, what art thou? and what is God? he is thy creator, and doſt thou▪ ſet thy ſelfe againſt him to diſpute of his workes, as if thou were his fellow? And what preſumeſt thou to do▪ haſt thou any thing in thee, wherfore thou ſhouldeſt enter into ſo deepe matters, and make all things ſubiecte to thy iudgement? VVhere art thou become wretched creature? VVhen we are once come to this compariſon, it muſtneedes be, that we be worſe than mad, if this pride wherewith we be puffed vp, bee not quite throwne downe. This is it that Iob ment heere to teach in ſaying, who is hee that will teach ment heere to teach in ſaying, who is hee that will teach God knowledge? Furthermore, bicauſe men be ſo bold, as they can hardly be brideled, vnleſſe they be holden by violence, and as a mā would ſay bound by chaines: he ſaith yet ſhall God iudge high matters. As if hee ſhould ſay, well, when men will vſurpe that which doth not appertain vnto them, as to pleade againſt God: what ſhall they get in the ende? Truely, they may alledge this and that: but yet God ſhall not bee diminiſhed. Let men then exalte them ſelues as muche as they can poſsibly, yet ſhall God alwayes remayne in his place ſpite of their teeth. And hee ſhall not onely remayne ſafe and ſounde: but hee ſhall alſo ſit aboue as iudge of hygh matters, and we ſhall leape here like frogges. Shall we flye aboue the cloudes? and although wee had wings to flye ſo hygh: yet are the Angels farre more glorious and excellent. But yet are the Angelles Gods fellowes, or equall with him? No: Contrariwiſe it is ſayde, that they hide their faces with their wings: as wee haue ſeene in Ezechiell vnder the figure of the Cherubins, and that the Angelles (although there bee a great Maieſtie in their nature) neuertheleſſe when they beholde the brightneſſe of God, are conſtrayned [Page] to hide them ſelues before the glorie that is in their Creator. Seing then, that ſo noble and excellent creatures are as it were aſtoniſhed, when they ſhould come neere vnto the Maieſtie of God: what ſhal we do in compariſon of them? Seeing that God iudgeth high matters, ſhall we preſume to exalt our ſelues againſt him? VVell, we can not come ſo farre, and whatſoeuer we ſhall throw againſt him, ſhall doe him no harme: but it muſt returne to our owne confuſion: it is as much as if we ſhould caſt ſtones ouer our owne heads, they muſt needes fall ageine vpon 10 vs, and yet we ſhall not be able to reach vnto God. VVee might peraduenture ſtrike a blowe at him, if hee were on the onſide or on the other of vs: but ſeing he is aboue vs, yea and ſo highe that we are not able to reach vnto him: if we lift vp our ſelues againſt him, it is as much as if wee ſhould caſt a ſtone on highe, which (as I haue ſayde) muſt needs fall againe vpon our owne heads, and ouerwhelme vs. So happeneth it to all them that will make ſuch argumentes, and after their owne fantaſie diſpute of Gods workes, and replie againſt him. They do in deede throwe 20 ſtones, but the ſame muſt needes fall againe vpon themſelues. And this is it that is ment by that is ſayde, that all they which ſhall daſhe againſt this ſtone, muſt needes bee bruſed and broken: yea and in the ende this ſtone ſhall fall vpon them too crouſe them, and quite ouerwhelme thē. Let vs note alſo, that God iudgeth high matters, not only in that he is the ſoueraine aboue all creatures: but in that he doth ſet himſelf ſpecially againſt them that do ſo highly eſteeme of themſelues more than becommeth thē, and aboue their degree: for he ſayth that hee is a mortall 30 enemie to all the proud. Let vs learne then, that if ther be any ſuch that will ſo exalt thēſelues, the ſame muſt needs turne to their ruine: as it is written, he that will humble himſelfe, ſhall be exalted: and contrariwiſe, hee that will exalt himſelfe, muſt be brought to nothing. It is the peculiar office of God to doe things in this ſort. Let vs note then that there is nothing better than to be wiſe, onely ſo farre foorth as it pleaſeth God to inſtructe vs, and let vs knowe that to obey him, and to ſubmit our ſelues vntoo him in all things, is our true wiſdome. And when things 40 come not to paſſe as we would wiſhe, ſo that we be caſily ſtirred vp to enter into ſome diſputation: let vs ſtay our ſelues, and ſay, yea but God hath ſuch a perfection in him that there can nothing proceede from him, but it is good and rightuous, and his will only ought to ſuffice vs: for it is the rule of all well doing, this is the fountaine thereof, let vs drawe out of it boldly. So when he ſheweth vs the reaſon of his workes, let vs giue him thankes, and with all humilitie receyue whatſoeuer hee teacheth vs. But if hee hide them from vs, let vs bee content to bee ignorant, ſo 50 farre foorth as it ſhall pleaſe him, knowing well that hee reuealeth vnto vs what ſoeuer he knoweth to be profitable for vs. Howſoeuer it be, he will kepe vs within a certeine meaſure, to the ende we ſhould learne what it is to obey him, and too confeſſe that hee is iuſt, although hee ſhewe vs no reaſon of his dooing. This is the ſumme of that which we haue to learne out of this place. Nowe to ſhewe the greatneſſe of this temptation, it is ſayde afterwarde, that both of them are conered in the duſt, and that the wormes eate them. In deede when we ſee that a like 60 ende happeneth to them bōth: although wee haue beene diuerſly delte withall in this worlde▪ it might ſeeme that God playeth no more the iudge. But oure ſayth muſte ſurmount the graues, and what ſo euer wee can beholde, with the eye. And this is it that is oftentymes taught vs, that fayth is a ſight and beholding of thinges inuiſible. VVe ſhall ſee ſome good man that ſhall haue ſerued God all the dayes of his life, and ſhall haue walked verie vprightly and ſincerely: and neuertheleſſe hee ſhall bee in continuall greefe and paynes, and God ſhall not ceaſſe too ſende hym may tormentes euen too the death, to the whiche alſo hee muſt goe pyning on a long tyme. And others that ſhall runne headlong too all euill, ſhall dye at their eaſe. As I haue ſayde this in the conſuſion of things. And what is the ende of it? they come to the graue. Are they in the duſt? they conſume away there, the woormes eate them, it ſemeth that he that toke paines to ſerue god hath loſt his labor. And why? Behold they are all gathered into one heape, the good and the bad: as well thoſe that haue liued heere in great mirth and pleaſure, as they that haue ſound nothing but ſorrow and trauell in this world. VVhat ſhall we ſay to this? It is certaine that we ſhall be amazed if we ſtay ourſelues vpon that which may be ſeen with the eye. VVhat is to be done then? VVe muſtaſcend higher, and knowe that God reſerueth vntoo himſelfe a iudgement that appeereth not preſently. Yea truely. For faith beholdeth things inuiſible and things that are hid. Let vs knowe then that although in death all be like, yet there is a far diuers condition. And when ſhal that be? our God ſhal declare it in time conuenient. But in the meane ſeaſon it is our dutie to walke alwayes in his feare, and to conclude, that ſeeing hee is iudge of the worlde, iniquitie ſhall not remaine vnpuniſhed. And they that haue taken paynes to obey him, and to walke according to his rightuouſneſſe, ſhal not haue labored in vaine, nor be diſappoynted of their expectation. Thus muſt we conclude and go ſtil forward. And we ſee alſo that god ment to declare the ſame vnto vs by the mouth of a deceiuer. For although Balaam endeuered to ouerthrow all truth, and to turne it to a lie: yet God hilde him as it were in a racke, that he was forced to ſay that the death of the rightuous is to be wiſhed. Let my death (ſaith hee) be like vnto the death of the rightuous. He ſaith not this of his own head. For hee would (as much as lay in him) haue brought too naught, atd vtterly aboliſhed the maieſtie of God. But yet ſeeing God maketh him ſpeake thus: it is more than if he had ſent all the Angels of heauen. God I ſay did then authorize this doctrine with a peculiar marke, when he did conſtrein and inforce a wicked man, and an enemie of the truth to ſpeake on this wiſe. This is it then that wee haue to learne: to wit that we muſt not faſten our eies vpon the graue, when wee ſee that all is there brought vnto one heape, and that there is no difference betweene the good and the bad, betweene the rich and the poore, betweene thoſe that haue liued at their eaſe, and thoſe that haue alwayes bin in ſorrow and paine. It is true that in death all things are turned vpſidedown▪ but God knoweth how to bring all things into an order and perfect ſtate as it is ſaid that at the coming of our Lord Ieſus Chriſt, when he ſhall appeere to iudge the world, then ſhall be the reſtoring of all things. If it be ſo then that Ieſus Chriſt ſhall come to reſtore the world: It followeth that the world at this day [Page] is out of frame, and things therin are out of order: but in the meane ſeaſon let oure faith ſurmount all theſe things here, and let vs paciently abide till God finiſh his works, and finde a remedie for all. Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him, are not vnknown vnto him, nor the ways that they vſed to do him wrong: as if hee ſhould ſay, I ſee whereto yetend. For yee are as it were ſuborned of Satan to bring men to diſpaire. But I will hold me faſt in the hope that I haue in my God. And although I be here ſo much oppreſſed as is 10 poſsible for any man to be: yet will I ſtill continue calling vpon him that hath promiſed to be my ſauiour, and I ſhal not be ouercome for any of your temptations. Thus then doth Iob arme and defend himſelf againſt al that was obiected againſt him by his friendes: For hee ſawe well ynough that they tended to no other end nor purpoſe but to bring him to diſpaire. Nowe this place here conteineth a profitable doctrine: which is, that wee ſhould alwayes learne to knowe the ſubtilties of Satan when he goeth about to bring vs into diſpaire: and that we ſhould bee armed 20 againſt him. For if we haue the wiſdome to take heed of the malice of men, when we ſee that they go about to hurt vs, and ſeeke our vtter ruine and deſtruction: muſt wee not much more ſharpen our wits and ſpirites to reſiſt Satan, who is the Prince of all iniquitie. The thing then that we ought to knowe, is that when men goe about to do vs harme, we muſt ſtand vpon our garde, and conſider the force and ſtrength that is in our enemies. And if we cā not ouercome him by force, we muſt fall to pollicie. If we ſee a man go about to beguile vs by wicked ſlight: we will 30 beware of him well inough. But (as ſayth Saint Paule) our fighting is not againſt fleſh and bloud: that is to ſay, when we haue to deale but with men, it is nothing: but we haue to deale with ſpirituall enemies which are principalities. Behold Satan vttereth all his force, and wee haue to fight againſt the Diuels in the ayre, which winde about vs, and inuiron vs on all ſides: and they haue firie dartes wherewith wee ſhould bee ſtricken downe incontinently: if wee were not well furniſhed and armed at all poynts. Therefore, it ſtandeth vs in hand to be watchfull in this cace aboue 40 all things and to bee acquainted with Satans wyles, according alſo as Sainte Paule ſpeaketh of them in another place. This is it which wee haue too marke in this ſtreine: namely that foraſmuch as Iob was fenced againſt all the temptations that were put to him by thoſe whom the diuell ſtirred vp againſt him: when we ſee men go about to leade vs to deſtruction, we muſt haue our eyes open to eſpie their ſlightes, that we may prouide to diſappoynt them. And if we haue this aduiſedneſſe in reſpecte of men, let vs much more haue it in reſpect of Satan. For 50 he is our cheefe enemie whome we haue cheefely to reſiſt, that we may repulſe all the practizes and deuiſes whiche he can attempt againſt vs▪ And herevpon let vs mark, that all excuſes are taken from vs, if we bee ſurpriſed by the temptations whereof euerie man ought to take heed. If wee ſteppe awrye, euerye of vs will alledge that there was ſome meanes or other, and that hee was ſeduced by ſome other man. And finally, wee put the ſame thing in vre which was ſhewed vs by our father Adam, when hee ſayde, The woman which thou gaueſtme hath deceyued 60 me. Yea, but our Lorde hath giuen vs diſcretion ynough, ſobeit that wee can finde in our heartes to be watchefull. But as for them that will bee wittingly rocked aſleepe: muſte not Sathan needes ſnarle them in his ſnare, and make them to wander here and there? Are they not well worthy of it? Yes: For they ſeeme to be willing to breake their owne neckes, and to haue ſought pittes to fall into, and that they be well at eaſe when they find any meanes to ſtart out of the way. There are many that ſeeke ſtumbling blockes, and afterward ſay: Oh, beholde, ſuch a one hath beguiled me. But if we kepte watch as God warneth vs, wee ſhould alwayes be preſerued from the daungers wherewith we be ſnared. Thus ye ſee what wee haue to marke vpon this place. And immediatly Iob ſayth, Inquire of them that go by the way, you can not denie their ſignes. This ſtreyne is expounded diuers wayes. There are that take theſe Iourneyers and wayfaring men, in an allegoricall ſenſe for the faythfull, bycauſe they bee pilgrimes in this worlde, and haue no reſting place: but that is too muche ſtreyned. Some vnderſtande that Iob ment too ſaye heere, that his freendes tooke him as a wayfarer, that is to ſaye, as an vnknowne man. As if hee ſhoulde ſaye, yee handle mee worſe than you would doe a wayfarer or an vnknowne man. Otherſome take it after an other faſhion: but let vs holde vs too the playne meening: whiche is, that Iob meeneth too ſaye heere, that if his friendes, (or at leaſtwyze thoſe that bare the name, and were come vnto him vnder that pretence) had a ſounde and vncorrupted iudgement, they would not haue vſed ſuch ſlaunders againſt him. His ſaying then is, yea, aske the wayfaring menne, the thing whereof yee haue hithertoo reaſoned, and euerie one of them can tell it you. And why? Bycauſe they are not yll mynded. For in as much as theyr heades bee not forepoſſeſſed with cruell iudgemente, they will ſpeake the truth and as the thing is. It behooueth vs then too bee likewiſe moderated. This is the ſumme of that whiche hee ment too ſaye. Nowe by this wee are taught, that there is nothing ſo contrarie too reaſon and truthe, as an euill affection that a man ſhall haue nouriſhed and conceyued within hymſelfe? for hee ſhall bee ſo blynded therewyth, as hee ſhall not bee able too diſcerne anye more, and the lyght ſhall bee vntoo him alwayes as it were darkeneſſe. This maye helpe vs muche, if wee applye it too oure vſe as it behoueth vs. VVherefore? VVee ſee howe euerie man letteth looce the bridle to his affections. VVhen we iudge of any thing, haue wee reſpect vnto reaſon to bee guided by it? No ſurely, but our affections do ſo rule vs, that we ſee nothing, bycauſe wee are before occupied with ſome fantaſie. One is caried away with his pryde, and hee will not turne whatſoeuer happen. And if a man aduertiſe him of it, he will not hearken to it: what reaſon ſo euer a man ſhal vſe vnto him, it ſhal preuail nothing with him. VVhē a man is ſo hardned againſt God and all equitie, he thinketh he could not get better eſtimation, than to remayne ſtubborne to the ende. Againe, an other is poyſoned with ſome hatred or diſpite, wherevpon hee will iudge raſhly hauing no power too inquire whither the thing bee ſo or no. Foraſmuch as this vice reigneth ſo in vs, & doth preuail: ſo much the more ought we to note this place where it is ſayd, that euen the wayfaring men ſhall teach vs. That is too ſay, that they which iudge of a thing at the firſt ſight, [Page] and as it were paſsing by the way, ſhal be better and more vpright iudges than we be. And why? They ſhall not bee forepoſſeſſed with their euill affections which hinder thē from iudging aright and according to truth. This is it that Iob ment to ſay in this place. Nowe he addeth in the end to cōclude his matter which he hath in hand, that the wicked is reſerued to the day of his destruction, and that ſuche men ſhall bee as it were trayned on to the day of wrath. This is a meane that we ſhould not run headlong into raſh iudgement when God puniſheth not the ſinnes of men ſo ſone 10 as we thinke good. And when he afflicteth the good men, and holdeth them as it were vnder many tormentes and troubles: then let vs ſay, yet is the wicked reſerued to his day. If wee had this worde Reſerued, (as it was yeſterdaye handled) well printed in our mynds, it would be a meane to kepe vs in a feare, that we ſhould not be ſo much caried away as we be, ſeeing the troubles and diſorders that are in this life. But wee can finde in our hearts to reſerue any thing vnto God, and we think if he bring not this matter to paſſe to day, to morrow he ſhall not come in time. The 20 cauſe that all things are peruerted, is for that we haue our minds encumbered: And againe, we ſpeake ſo haſtily and vnaduiſedly, as in the meane ſeaſon we giue no place vnto faith, nor knowe any more of God and his rightuouſneſſe, than experience teacheth vs. And by this means we exclude the whole worde of God, and ſay that it helpeth vs no more, and that we will beleue nothing that is therin conteined: but that we will beleeue our owne eyes. Is not this as much as to ſeparate our ſelues from God, and too eſtrange vs from his ſchoole to be no more his ſcholers?30 Is it to be maruelled, if after this, men become ſo madde, that a man can do no more good with them, but the diuel poſſeſſeth them and carieth them cleane away? as we ſee many ſuch nowe adayes? No, we muſt not maruell, it is a iuſt iudgement. So muche the more muſt wee marke this doctrine where it is ſayde, that the wicked is reſerued to the day of his deſtruction. To be breef, when we ſee the wicked here to be at their eaſe and proſperitie, and to triumph: it is true that it can not be choſen but we muſt be tempted, and haue ſome griefe inwardly [ſo as we thinke thus with 40 our ſelues.] And howe, what meeneth this? that God is ydle in heauen, and ſeemeth to be aſleepe and careth not for things here beneath. There might indeede ſuch fantaſies come into oure heades. But wee muſt beate them backe, and ſay, well Lorde, thou teacheſt me that I ſhould looke further than vpon this worlde. At the firſt ſight it would ſeeme vnto vs that thou were aſleepe: but yet it is clean contrarie. For in as much as we ſee there is another iudgement vpon the wicked, which is vnknowne vnto vs: we muſt alſo know that there is an euerlaſting reſt for the 50 godly. God then giueth vs alreadie a declaration of his rightuouſneſſe, that there is a iudgement reſerued, in the which all things ſhall bee reduced into good order. Thus muſt wee take ſome profite by the examples that are before our eyes. Therefore if things come not to paſſe as wee woulde haue them, ſo as the wicked triumphe, and God maketh no countenance to puniſhe them: and contrariwiſe, the good be tormented, and wee perceyue that they be not ſuccoured nor holpen, but many iniuries and violences are committed againſt them, and in the meane 60 ſeaſon God putteth not to his hand to prouide for them: let vs run to this that is ſaid vnto vs, wel, there is another iudgement: for the wicked is reſerued to his deſtruction. And for aſmuch as the wicked at this day are ſpared, let vs note that their vengeance ſhal be ſo much the more horrible: Their market is nothing the more amēded for that: but their condemnation is augmented euery day more and more. And why? the time is dearely bought, for that they haue ſo mocked at the goodneſſe of God, and haue abuſed his wiſedome, and continued ſtill in euill, yea and hardened therein, and exerciſed their malice againſt the good men and children of God. So then the faithfull ought to reioyce in the midſt of their ſadneſſe, when they ſee the wicked ſo reſerued to the day of their deſtruction. True it is, that for a time the wicked ſhal be in this world as it were in a Paradiſe: But ſhall it be always ſo? No, for this life is ſhort and frayle, and they muſt needes come to an account. And when it ſhall bee caſt in their teeth, that they haue mocked with god, & diſpiſed his maieſtie, what ſhall become of them, what horrible vengeance ſhall bee prepared for them? Let vs then conceiue ſuch horror of the finall ſtate and condition of the wicked, that wee may be ſtayed from companying with them, leaſt we be ſpotted with their vices and infections, and be wrapped togither with them in the wrath of God. Furthermore, are we oppreſſed? do we ſee the godly men to be in trouble and anguiſh? VVell, let vs knowe it to be true that our life is miſerable in ſight: but it is to make vs go forwarde: they are as it were prickings with the ſpurre for to encourage vs, and to ſtirre vs vp too the beholding of the heauenly life, that whyleſt wee labour to come vnto it, wee might contemne and deſpiſe all thoſe things wherin the wicked are wont to delight, and place their whole felicitie heere in this world. Nowe in the end Iob ſayth, who is he that can iudge in the face againſt him, who is he that ſhall pay him again that which he hath done? It ſeemeth at the firſt ſight, that hee ſpeaketh heere of God: but it is ſpoken rather of the wicked. Neuertheleſſe it tendeth too approue the iuſtice of God, and to ſhewe that the wicked, although they haue eſcaped the handes of men, ſhall not fayle but come before the heuenly iudge. This is the ſum of that which Iob ment to ſay. So then although the wicked haue ſo paſſed their life as no man durſt ſet himſelfe againſte them, and whyleſt they liued, it ſeemed that they were exalted vp to the cloudes: yet ſhall they not fayle but come to the graue. And it is true, that according to mans iudgement, the ſame might alwayes bee alledged for proofe of the temptations: as howe? VVe ſee that all are equall. But Iob heere concludeth againſt his enemies, that although (to the ſight of men) the ende be like, yet there is a iudgement of God aboue that, and men muſte not become ſo brutiſhe as to ſtay themſelues onely vpon the graue, and vpon the things that are ſeene heere, but they muſt know that God ſhal ſo reſtore things, as the gotes ſhall be ſeparated from the lambes, when God ſhall declare himſelf to bee the iudge of the whole worlde: but the time is not yet come. This is the compariſon that Iob maketh heere. Nowe againe hee repeateth that which he had ſayde, that is to ſay, that a man can not diſcerne betweene them both by the outwarde appeerance. And why? This is the man that will be glad of the grauelly ground, but it is that his bodie maye bee buryed therein: it is all one too him after [Page] death, and they are laid both togither in the graue. Beholde this is the ſtate and condition of mankynde, as it is ſaid in the Pſalme, that they bring to the graue the bodies of the great and little, of the old and yong and that all go like flockes of ſheepe to the graue. So then by the outward ſight we can not diſcerne the iudgementes of God. And wherefore ſaith Iob thus? Is it bycauſe he mindeth to make a confuſion of all? No: but it is good and profitable for the children of God (as we haue alredy declared) to be armed long time before againſt the tēptations that might 10 happen vnto them, when they ſee the ende of the Godly and of the wicked concerning the outward appeerance to be like: to the end that when they themſelues be afflicted they might call vpon God, knowing that if their ſtate & condition be poore and miſerable in this world, there is a ioy prepared for them, the hope whereof may well diminiſhe, and mitigate all the heauineſſe and troubles that might happen vnto them in this world. It is good that mē ſhould know the temptations that may happen vnto thē. It is true that we muſt not be herein to haſtie, ſo that whē 20 we heare any mention made of the deliuerance that god will ſend vs in our aduerſities, wee begin by and by to replie. Yea, but when ſhall it be? we muſt not ſtay vpon ſuch fantaſies: but we muſt generally learne to be pacient in all things, leaſt we fall head long into fleeing fantaſies, and conceyue in our mindes things that God will haue yet to remaine vnknowne of vs. Let vs then leaue the iudgement to him, vntill he reueale it vnto vs, and let vs know perfectly, that he doth ſuch things as we cannot preſently comprehende. This is the cauſe why Iob ſheweth here 30 that all go to the graue, and that all are brought thither: and it is to the ende that we ſhould gather thus: well, it is true that in death all are like, wee put no difference betweene the godly and the wicked: and (as Salomon ſayeth in his booke of the preacher) a liuing dogge is better than a dead Lion: and the death of a man is like the death of a dog, inaſmuch as the bodie of a man ſhall rot as well as the carkaſſe of a beaſt. VVe ſee all theſe things: but yet we muſt not ſtay there. Let vs then beholde that which is ſhewed vs in the mirrour of Gods worde. That is to wit, that there is a greater iudgement which God reſerueth, and will execute when he ſhall ſhewe himſelfe to bee the iudge of the whole world. Thus behoueth it vs to knowe temptations, & when we haue known them, we muſt reſiſt them, & go forward: & let vs not be ſo foliſh as to ſay Oh whoſoeuer ſhall find proſperitie in this world let him enioy it: for in deth there is no hope. But contrariwiſe, we muſt ſay, if we haue aduerſitie in this world, let vs know that a better hope is layd vp for vs: and this is it whervnto God calleth vs. If we haue proſperitie in this world, let vs thanke him for all: but let vs not put any confidence in it, for proſperitie may be taken from vs betwene this & to morrow, ſpecially when we abuſe the ſame. Thus I ſay muſt we wey things preſent, and thinke with our ſelues, that if we iudge of them according to mans iudgement, al ſhall be done out of order: and it is to the ende that fayth might preuaile in vs, and that the woorde of God might guide vs, ſo as it may be as a candle to ſhew vs the way in the midſt of the darkeneſſe of this world, vntill we come to that heauenly brightneſſe wher ther ſhal be no knowledge in part, but all perfection, at which time we ſhal behold God face to face.

Now let vs fall down before the face of our God, with acknowledgement of our faults, deſiring him to make vs haue a better feeling of them, and that wee may be more and more touched with them, ſo as we may be diſpleaſed with them, too the ende wee may inioy the grace that is promiſed vs in the name of our Lorde Ieſus Chriſte. And that when oure ſinnes paſſed, bee forgiuen vs of him, it would pleaſe him to guide vs by his holie ſpirit, ſo as we may alwayes more and more aſpire too the perfection of the heauenly riches, to the which he calleth vs, where being rid of all our imperfections, and infirmities of man, we may be clothed with his heauenly glorie, which hath bene purchaſed for vs by the bloud of our Sauiour Ieſus Chriſt. That it may pleaſe him, &c.

22

The .lxxxiij. Sermon, which is the first vpon the .xxij. Chapter.

THen Eliphas the Themanite anſvvered, and ſayde,

2 Shall a man be profitable vnto God? the vviſe man profiteth himſelfe.

3 VVhat careth the almightie if thou bee rightuous? or vvhat ſhall hee gaine if thou vvalke vprightly?

4 Is God afeard to reproue thee, or to come vvith thee into iudgement?

5 Is not thy vvickedneſſe great, and are not thine iniquities infinite?

6 Thou haſt takē a pledge of thy brother vvithout a cauſe: thou haſt ſpoiled him that vvas naked.

7 Thou haſt not giuen vvater to drinke to him that vvas a thirſt: and haſt denied breade to him that vvas hungrie.

8 And the mightie man had the earth in poſſeſsion: and he that vvas in authoritie dvvelt in it.

WHen wee haue too doe with men, if wee can charge our aduerſarie with anye thing, or can fynde anye thing too reproue in him, wee thinke wee haue halfe obteyned our matter: yea I ſay, when we our ſelues are in the 60 faulte, and there needeth no other iudge too condemne vs, but our owne conſcience. If any man accuſe mee and I finde my ſelfe culpable: I ſeeke if I can finde any thing for mee too ſnatch at in him. And that will I alledge for myne owne diſcharge: and why ſo? For mee thinketh that I ſhould ſo muche the more diuert and turne away the myndes of them that ſhould bee iudges of my cauſe, too the ende that they ſhould not [Page] wholy ſtay vpon me, and that the euill which I haue committed, might be as it were darkned and wrapped vp. The common practiſe therefore that wee vſe one with another, is that we ſeeke ſome ſtarting hole, & the ſame muſt ſerue vs to ſhift off the matter: as when we can ſay, what? I haue done ſuch a pleaſure for a man: and if I haue afterward offended him, the ſame ought to be layd in the ballance. Thus wee would diminiſh the fault that wee haue committed: or elſe we alledge thus: though I haue offended in this behalfe, is this man altogither innocent? Now 10 when we come to God, and theſe things fal to the groūd. It is true that wee would vſe the ſame talke with God as we do with mortall men. But we are deceyued. And why? what is that we can charge him withall: what can we finde blame worthy in him? what ſeruice can wee alledge that wee haue done him, to ſay that he is beholding or bounden vnto vs for it? Our mouth muſt needes be ſtopped in all this, ſo as there is no more to doo but to confeſſe the debt, and with all humilitie to acknowledge the condemnation to bee iuſt without making any replie, or without 20 attempting the law any further, for we ſhall get nothyng thereby. And this is the argument that is here handled by Eliphas. And ſo we ſee that of this talke which hee hathe, may be gathered a good leſſon: and hee had ſpoken verye well, if he had applyed the ſame as he ſhould. But he dyd not well in applying it vnto Iob. This is it wherein he was deceiued. Yet is this doctrine in it ſelfe and generally profitable for vs, that is to wit, that when God doth ſummon vs before him, and ſtirreth vs vp too acknowledge ou [...]e faults, it booteth not to ſeke any reply, or to ſay, If I haue 30 offended in this behalf God ought to pardon me: for behold I haue ſerued him in ſuch a thing, and he ought to acknowledge it, and the ſame deſerueth well a good turn [...] ▪ Let vs then remoue al theſe toyes, for they take no place when we appeare before God. And why? For wee bring him no gayne, he is made neyther hote nor cold (as I ſay) by vs: and as we can do him no good, ſo alſo can wee doo hym no harme. This once concluded and agreed on, wee ſee that all preſumption muſt bee throwne downe in vs. And there is no other remedie but with all humilitie too 40 acknowledge the condemnation to be iuſt. But to the end that this ſame may the better be vnderſtanded: let vs debate the things in order as they are heere conteyned. VV'erein (ſayth Eliphas) ſhall a man profit God? The wiſe man profiteth himſelfe. True it is that at the firſt ſight we think we deſerue much at Gods hands, when wee indeuor oure ſelues to ſerue and honor him. But we be too much blynded heerein. For we imagin that God might receiue ſome commoditie by vs, as though he had neede of vs. But contrariwiſe, he can neither increaſe nor diminiſhe: hee is in 50 ſuch ſort the fountayne of all goodneſſe, that he will borow nothing of another man: and that whiche men bryng vnto him, is not to releeue his neceſsitie, or to augmente him in any wi [...]e. If I had neede (ſayeth he) woulde I come vnto thee? Are not all the creatures in my hand? Furthermore, wee knowe that God ſeeketh nothing without hys owne Maieſtie. So then let vs put away this fooliſh fantaſie, that we do bring any commoditie or profit vnto God. And rather let vs confeſſe with Dauid in the .xvj. Pſalme, that our goodneſſe ſhall not reach vnto him. For let men 60 enforce themſelues as much as they will: yet can God receyue nothing at their hands, whereby it might bee ſayde that he fareth the better: yea and if God ſhould beſtow as many benefites vpon vs as we would deſire: yet could we make him no recompence, as it is ſayde in the .Cxvj. Pſal. VVhat ſhall I giue vnto the Lord, for ſo many things as I haue receyued of him. I can do nothing but call vpon hys name. So farre off is it then that we are able to make God bounden vnto vs, that when he ſhall haue beſtowed vpon vs all the benefites that may be, wee are not able to gyue him the like againe, neyther can we do him any ſeruice at all for it. Thus much concerning the firſte thing that wee haue heere to note. Now if any man would aske the queſtion, wherefore then dothe God require of vs, that wee ſhould be diligent to ſerue him? It ſeemeth that hee hathe ſome reſpect to himſelfe. No: there is no conſideration but of vs, and of our ſaluation: God hath no reſpect of hys owne profite, when he giueth vs the rule of good liuing, and commaundeth vs to abſtayne from euill, and requireth of vs to do this or that. God then in the whole lawe hath no conſideration of his owne profite, but conſidereth what is good for vs, and expedient for our ſaluation. Let vs do well, and the ſame ſhall returne vnto our ſelues: let vs do euill, and the ſame ſhall returne to oure owne loſſe and hinderance: as for God, hee remayneth alwayes ſafe and ſound. It is true that (as much as lieth in vs) we offend his Maieſtie, and aboliſh his iuſtice, and are guiltie thereof. But yet can it not bee ſayd that wee can diminiſh anyething of God, or that we can robbe him of that whiche he hath, or that we can reach vnto him, to do him any iniurie. No truly. Therefore a man ſhall hurt none but hymſelfe: and likewiſe the profite that commeth of him returneth to his owne perſone. And heerein wee ſee the ineſtimable goodneſſe of our God. For hee commaundeth vs diligently, and declareth vnto vs how we ſhould liue. And why doth he ſo? Is it bycauſe he would play the good husband? To ſay, I ſhall take ſome profite thereby? No ſurely. But bycauſe he procureth oure welth and ſaluation. If I ſhould ſerue without reſpect of mine owne profite, and be ſo carefull of ſome mans benefite, that I ſhould go and ſollicite him, ſaying, he muſt do this and that, & be at him euening and morning to pricke him and ſtirre hym foreward to ſet ſome order in hys affayres, and of all this no profite ſhoulde redound vnto my ſelfe: were not this a token of a rare and ſingular loue? And euen ſo doth oure God deale with vs. And yet what is he? VVhen we perceiue his infinite Maieſtie, and conſider how he vouch ſafeth to thinke vpon our ſaluation, and to be ſo carefull of it: muſt we not needes be touched to the quicke. Yea and as it were rauiſhed and aſtoniſhed at ſuch bountifulneſſe? and now what an vnthankfulneſſe is in men, ſeeing that whereas God can win nothing by them, they are become ſo hardharted and dull, that when hee ſheweth them the way of ſaluation, and exhorteth them too come vnto it, they will not vouchſafe to go one foote forward, but rather go backeward. There is no excuſe when wee bee ſo vnthankfull to the bountifulneſſe of oure God. There is yet another thing namely that although our God receiue nothing of vs: yet pretendeth as he were bound vnto vs. Haue I neede (ſayeth he) of any thing that ye bring mee? No: for he can receyue nothing of vs. It is true: neuertheleſſe God accepteth our doings, and maketh accounte of [Page] them, as though they were of ſome value: according as we ſee he likeneth himſelf to a husband man that hath a vineyard, which when he hath cauſed to be dreſſed, he gathereth wine of it, or that hath a feelde, and reapeth corne of it. God in vſing ſuch ſimilitudes, declareth that hee do the ſo account our works, that they are vnto him as pleaſant and ſweete ſacrifices. And alſo he ſayeth that when we do good to the poore, it is as if we did it euen to hym, and he accepteth it as done vnto himſelfe, euen as oure ſauiour Ieſus Chriſt himſelfe ſpeaketh of it, ſaying: whatſoeuer 10 ye ſhall do to one of the leaſt of my mēbers, I accept it as if it had bin done to mine owne perſone. Seing then that our God abaſeth himſelfe ſo farre as to make hymſelfe ſubiect to the ſtate and condition of a mortall and corruptible man, and ſayeth that he receiueth whatſoeuer we do vnto our brethren, although we can bring him nothing, and willingly bindeth himſelfe vnto vs, when he is not in our dept: on our part, when we ſee all this, muſt we not needes be rauiſhed with admiration of this ſo great a gentleneſſe as our God vſeth towards vs? So then let vs 20 note well how it is ſayd in this place, that when a man ſhal haue taken paynes to leade a godly and vpright life according to the commaundements of God. It can not bee ſayd, that in all his life he hath profited God any thing at all. He hath only done himſelfe good. But yet our God to encourage vs to do well, will accept the things whereby he taketh no profite. He requireth it as though hee were the better by it, and declareth that we ſhall not leeſe oure labour thereby, neither that it ſhal be a thing vnprofitable for vs. This I ſay is the intent of our God: when he incourageth 30 vs to leade a good life. Furthermore let vs knowe to what end this is ſpoken vntoo vs in this place: for wee muſt keepe in remembrance this circumſtance that I haue ſpoken of, that is to wit, that when we come to make our account before God, we muſt forget al theſe fooliſh imaginations which we conceiue, that we can bring him ſuche gayne as we ſhould deſerue ought at his hand. Let al thys (I ſay) be throwne downe. And why? Hee is not as a creature that needeth the ayde and help of an other, hee ſtandeth in neede of nothing, but is content with hymſelfe.40 Foraſmuch then as our God is by no manner of meanes bounden vnto vs: let vs learne too humble our ſelues before him, and let vs be ſorie for our ſinnes, yea euen ſo as we may bee vtterly aſhamed of them, and deſire God too forgiue vs them. But why ſhould he forgiue vs them? It is not for that I can ſaye, hee knoweth that I haue indeuered my ſelfe too leade a good life, and I haue done this thing and that. For what is there that we can ſo alledge? Surely nothing at all. And therefore let vs forget all theſe delayes, and acknowledge our ſelues guiltie: for when wee 50 haue vſed all theſe replyes, yet can they not reache vntoo God. VVhen wee haue to doo with mortall men, and vſe ſuch flouriſhes to couer our faults withal: yet are we maruelouſly aſhamed, if it happen that oure lie doo appeare. VVhat ſhall then become of vs when wee come before our God? And heerein we ſee how the Papiſts are deceyued. For although they can not denye but that they be in daunger of Gods curſe, if he would vſe any extremitie towards them: yet will they alledge their ſatisfactions, and therein play the marchants with God, ſo that if they haue 60 made default in one poynt, they can make amends for it another away: yea they haue their workes, which they call works of ſepererogation, which God neuer commanded, theſe ſerue too fill vp the holes, when they haue committed any euill, wherewith God doth vrge them. VVell (ſay they) if we haue ſinned, heere is it that ſhall make amends for all: yea if the matter were tried by the ballance, yet would there be ſome ouerplus. To this poynt are the Papiſts come, that they thinke it a great abſurditie that forgiueneſſe of ſinnes ſhuld be franke and free, and that God ſhould pardon vs of his meere goodneſſe. They will eaſily graunt it to be true concerning the treſpas, but concerning the puniſhmēt, it perteyneth vnto vs to redeeme it. VVhē men be caried away with ſuch pride: muſt we not ſay, that they haue quite transformed God, and that they know no more what maner a one he is? So much the more muſt we note wel that which is conteined heere: that is to wit, that we ſhall eaſily perſuade our ſelues, that God is ſomething profited by vs: which is but meere folly, and a vayne fancie. And ſo when we ſhall haue conceyued how high he is, let vs learne to acknowledge our faults with al humilitie, and make no replye: for we can lay nothing to his charge, neither can we alledge vnto him that he hath receyued any thing at our hands, nother that he is any thing boundē vnto vs. Thus much for one poynt. Now it is ſayd moreuer, that God careth not whither we do well or ill, or whither we walke vprightly or no. VVhen Eliphas ſpeaketh thus: he meneth not that God ſhetteth his eyes, and that there is no difference of good and ill with him: but hee meeneth that for himſelfe he forceth not of it. It is true that God as he is the fountayne of al iuſtice and right, loueth equitie, and if we lead an vpright life, then become wee the Image of God. For it is certeyne that we haue no goodnes in our ſelues: But it is as we ſee the ſun ſhineth heere beneath, when he caſteth foorth his beames. The brightneſſe that we ſee heere beneath commeth not from the earthe: we ſee the brightneſſe vpō the houſes, and vpon the earth, and yet it proceedeth not from thence: but it is a brightneſſe reflected (as they call it) which returneth agayne as the earth receyueth it: it reſteth then vpon the earth. For when we behold our ſelues in a glaſſe, the glaſſe hathe no face: but the face of a man preſenteth itſelfe there, and the glaſſe repreſenteth it backe agayne. So then when wee do well, it is not of ourſelues (for there can nothing be drawen from vs but al filthineſſe and beggerie, as we are corrupted of nature) but our Lord poureth his goodneſſe & rightuouſneſſe vpon vs. Then if hee ſhew vs the fauor in regenerating vs by his holy ſpirit, that we liue holily, wee are as glaſſes in the whiche his image is as it were repreſented: and this is a brightneſſe whiche commeth from aboue, but ſheweth itſelf heere beneth. Now for as much as god acknowledgeth al that is good to come of him: this is the cauſe why he loueth that which is good: as it is impoſſible that he ſhould do otherwiſe, ſeing that he is the welſpring and fountaine thereof. Otherwiſe he forceth not in reſpect of himſelfe: that is to ſay, for his own profit, or aduantage, that he receyueth therby, he careth not how mē do liue. VVhen men do the worſt they can, ſhal they therby take away the rightuouſneſſe that is in God? Can they diminiſh his maieſty? can they aboliſh his glory & honor? can they ſhorten the bounds of his kingdom? No, they can not. In this ſenſe then is it ſayd, that God careth not what [Page] men do: but concerning vs, let vs cōſider if it be not our felicitie to ſubmit ourſelues vnto him, & to yeeld our ſelues his obedient ſubiects. And ſeing that he hauing no need of vs, neither of our life, nor works, is yet ſo carefull that we ſhould lead a godly life: let vs hereby know the loue that he beareth vs: as it hath alredy bin ſaid that he doth voutſafe to ioyne vs vnto him, and ſo to vnite vs, that if we liue wel, he ſayth his kingdom is eſtabliſhed: if we liue yll, he ſayth he raigneth no more. And how is that? Can wee ſo hinder god, that his ſoueraine dominiō ſhuld not remaine 10 vnto him for euer? No. And why thē doth he vſe ſuch maner of ſpeach? It is (as I haue already ſayd) to declare vnto vs how he loueth vs: as it is ſaid in the eightenth Chapter of the Prouerbes, where the wiſedome of God is brought in ſaying, that his pleaſure and delight is to dwell among mē. God ſpeaketh thus to declare vnto vs, that he wil not keepe his goodneſſe ſhet vp and concealed in himſelf, but wil poure it out amōgſt vs, that we may be partakers of it: & that he taketh ſuch pleaſure ſo to lighten vs, to the end we ſhould not be as brue beaſts, but know him, & cōceyue 20 of him as he teacheth vs, in ſuch ſort as we might be lifted vp on high into his kingdome. After the ſame maner dealeth he in al other things: for he delighteth to beſtow hys benefites vpō vs, & to giue vs ſuch fruition of them, as he ioyneth himſelf vnto vs, & vs vnto him. God thē is carefull ouer vs, that wee ſhould leade a good life, but not for that he hath any profite or harme therby. This is the ſūme of that which we haue to note. It is ſaid moreouer. Is it for feare of thee that bee will reproue thee, or go to lawe with thee? Heere it is ſhewed vs yet more playnely, that we ſhall get 30 nothing, by ſeeking-delayes with God, as we are wont to do with our fellowes and mates. For what is the cauſe that men vſe ſo much cauilling in their controuerſies and debates which they haue with men, but to defende thēſelues to appaiſe the partie: or elſe to make him afeard, that hee ſhould no more proſecute the matter with ſuch rigour? As for example. VVhen any man is aſſaulted, he wil conſider: this man purſueth me liuely: what ſhall I do? then will hee vſe ſome way to ſcape: or elſe he will ſet ſome one at hys aduerſaries tayle, too put a flea in his eare, as they ſaye:40 Thinkeſt thou not that thine aduerſarie is too ſtrong for thee? Or elſe he will ſtirre vp againſt hym ſomething vnder the ground: ſo that the man draweth backe, and waxeth cold, and dareth not proſecute the matter as hee had begon: for he feareth leaſt the miſcheefe ſhould fall vpon his own head. So then bicauſe we are wont to make mortall men afeard, to the end we might eſcape their handes, and ſhew them our teeth, and giue them ſignes that wee haue wayes and meanes to be auenged of them: we think we are able to do the like with God. And what a folly is 50 that? muſt we not needes be voyd of ſenſe and iudgemēt? but bicauſe men be ſo arrogant as to think to practiſe the ſame things with God which they do to their neighbors: therefore it is ſayde, thinkeſt thou that God holdeth hys peace for feare of thee? Now what is the cauſe that moueth men to put their aduerſaries ſo in feare? bycauſe they conſider, this man would do me iniurie, I muſt ſtay hym: and although he ſet vpon me, I will giue him the repulſe: or elſe I wil find ſome meanes by the law, to repreſſe him. The thing that ſtayeth vs from troubling one another: is 60 that when we purpoſe to defend our ſelues, and the wicked ſeeke to anoy vs, wee haue the law that ſetteth itſelfe betwene both parties: for when we make that our refuge, it ſtayeth them from executing that which they purpoſed to do: and thus we proceede, when wee haue to do wyth mortal men. But let vs not thinke that God is ledde with any ſuch affection. For why? what can wee do vnto hym? can we make him hote or cold, as I haue ſayd? So then god doth not purſue vs for feare leaſt we ſhould preuent him, and ſet our foote vpō his throte: for if he would but blow vpon vs, we muſt needes bee ouerthrowne: and they that ſo riſe vp againſte God, what doo they but breake theyr neckes? It is as muche as if a man ſhoulde breake hys ſinewes and veynes, whiles he laboureth to go vp on high, and can not: hee muſt needes miſſe of his purpoſe, and if he will force himſelfe beyond meaſure, he ſhall breake & bruſe his whole body. This is then a deadly fall. So happeneth it when men are come to this diueliſh pride to lift vp themſelues againſt God. VVe muſt not thinke then that our God is afeard of vs: for hee will mocke at ſuch ouerweening, as it is ſayde in the ſecond Pſalme. VVel, it is true, that men make much ado when they conſpire togyther. And ſpecially if kings and princes confederate and ioyne togither agaynſt the liuing God, and the people alſo agree with them, they make muche adoo: but it is but here beneath, and mē are but as Graſhoppers, as the Prophet Eſay ſpeaketh of them. The Graſhoppers haue ſo lōg legges that they can leap: but they muſt needes fall down agayne by and by. So then they will keepe a great ſturre heere: but will they leape aboue the clowdes? No. And in the meane ſeaſon he that dwelleth in the high places wyll laugh them to skorne. This ſerueth to ſhew where Gods ſeat is, that is to wit, aboue the heauens: ſo that men can neuer reache vntoo him: hee ſhall there aboue in his reſt laugh them to skorne, whiles they ſhal make heere much ado. So let vs learne, that when God doth cite vs to appeare, and layeth matter to our charge, it is not for that we be able to do him any hurt: it is not for any reſpect that he hath of himſelfe to ſtay vs, leaſt we ſhould preuent too giue the onſet vpon him firſt: no ſurely. VVherfore then? It is to make vs feele the euill that is in vs, that we myght be therby ſtirred vp to ſeeke ſome remedie, and with true repentance come vnto him, to be gouerned according to his will. God therefore when hee puniſheth men, ſeeketh their health, and in condemning mindeth to acquite thē: or elſe when they be chaſtiſed, hee mindeth to ratifie and confirme his iuſtice, too ſhewe that no euill ſhall remayne vnpuniſhed. And there withall alſo hee intendeth to abate mens pride, for that they delight in their ſinnes, & glorye therin. God wil bring down al thoſe things, when he bringeth them to iudgement. And ſo let vs learne, no more to flatter ourſelues, when wee haue any remorſe inwardlye, and be condemned by the word of God, and men ſhewe vs oure faultes, and rubbe vs on the galled backe. Lette vs learne, I ſay, no more to vſe any ſtartingholes: for we ſhall do nothing elſe but marre our market, for wee may bee ſure that God is not afeard of vs as though we could do him any harme: but hee ſtirreth vs vp too the feeling of oure ſinnes, that wee might bee diſpleaſed with them: and by thys meanes hee reacheth hys hande vntoo vs, to leade vs too ſaluation: or elſe hee mindeth too double our condemnation, that wee may bee ſo much the more [Page] vnexcuſable in that we reſiſt him, and beſide the naughtineſſe that is in vs, do alſo become ſo wilfull and ſtubborn, as we will not bow, when he goeth about to bring vs back vnto him. This is the ſumme of that which we haue to cō ſider. Now Eliphas addeth moreouer. Is not thy malice gret? and are not thine iniquities infinite? Truly this is very yll applyed to the perſon of Iob (as hath bin already noted) but in the meane ſeaſon we muſt holde vs to the generall doctrine, too the ende wee may apply it to our ſelues▪ as it is needefull for vs. Let vs note then, that by the mouthe of 10 a rude man, which had not ſuch wiſedome as he ought to haue had for the apt applying of the truth to his vſe, the holy Ghoſt doth ſhew vs what we haue to do, when wee come to recken with God: namely to know that we are in euery point guiltie, and by all meanes bounde vnto hym, and that he is nothing at all bound vnto vs: and furthermore alſo that we can do him no harme. And that when he bringeth vs to the law, and condemneth vs, it is not for his owne profite, but for our saluatīon and wealth? Yea let vs aſſure our ſelues that euen when we be condemned, it 20 is to the end that we might be afterward acquit by hym, leaſt we ſhould fall into that condemnation whereintoo the wicked ſhall be conſtreyned to come in the end. On the other ſide, let vs knowe, that when God bringeth vs thus to iudgement, it is too examine oure ſinnes, and too ſearch out our whole life, to the end we ſhould be diſpleaſed with our ſinnes. But in the meane ſeaſon when we ſhal haue ripped vp all that is in vs, and thinke that we knowe what is there: let vs vnderſtand that we haue not yet perceyued the hundred part of it. I ſpeake euen of them that 30 haue a cleare ſight, and flatter not themſelues nor foſter any euill. For howſoeuer it be, for as much as men be dul, and haue a ſhort and dimme ſight, it is certayne that they ſhall not perceyue the hundreth part of their ſinnes. But God who hath a farre more cleare ſight than wee haue, knoweth them. If we fall into a ſinne to day, and be manifeſtly conuicted thereof, we will committe another by to morrow in the morning: yea and the day ſhall not paſſe without a great number of offences and tranſgreſsions. And we are euer new to begin agayne. For wee ſhall not 40 be conuinced of one fault only, or of two, or of three, but of an hundred. And ſo what ſhal become of vs then? VVhē a man hath well examined his cōſcience, and findeth himſelfe ſo many wayes guiltie, and then cōcludeth that God knoweth yet a hundred times more: wher can he become therevpon? Muſt we not needs be aſtonied at it? muſt not our heares ſtand vpright vpon our heads, and we be plū ged in the bottome of death? Thus much we haue to note vpon this place: that is to wit, that as oft as in hearing the word of God preached, the vyces wherewith we be ſpotted,50 are condemned: euery man muſt enter into himſelfe, and make his owne proceſſe, and tarie not till God proſecute the law againſt him, but ſay within himſelfe, Alas I haue offended on this wiſe, and not only once, nor twice, but ſo many times and more. And if I haue offended on this wiſe, ther are diuers other ways: ſo that if God would turne vp my filthineſſe, what a thing would it be? I ſhould be vtterly vndone. This I ſay would bring vs to humilitie and repentance: ſo as wee ſhould not bee ſo ſlacke as wee haue bin too approch vnto our God: or at the leaſt wee 60 ſhould be no more ſo ſtubborne to ſtriue againſt hys corrections. Yea and let vs be ſo much the more carefull too do thus, bycauſe we ſee the moſt part of men delight and glory in their ſinnes: and where they ſhould ſigh & grone▪ and be vtterly aſhamed, they will be counted good Chriſtians, yea of the perfecteſt that may be found. In deede they will ſay generally: I am a man, and all men muſt confeſſe themſelues ſinners: but yet there is none that dothe better than I: I know none that hath a better will to lyue well than I. And who are they that ſay thus? Filthy naughtypackes, yea and ſo filthy that the ayre ſtinketh of theyr wickedneſſe: and yet will they in this cace make a playne mocke at God. Now (as I haue ſayd) if wee examine oureſelues well, there ſhall remayne vnto vs nothing but vtter confuſion, inſomuche that wee muſt needes acknowledge our ſelues guiltie, not for one ſinne, nor for two▪ but throughly and wholy, knowing that wee are accurſed of God, and moſt miſerable, were it not that he hath pitie and compaſsion on vs. To be breefe, we are heere taught, that men muſte not confeſſe themſelues ſinners before God lightly, and as it were for faſhion ſake: (as they doo which thinke it ynough to ſay: oh I do not denie but that there be ſome faultes in me.) No, we muſt not do ſo: but we muſt make the burthen ſo heauie as we can beare it no more. For indeede ſo ſhall God be truly glorified: whych is not when men ſay that they haue ſome ſmall infirmities and imperfections in them: but whē with Dauid they ſpeake of the greatneſſe of their ſinnes, and of the multitude of their iniquities. And as Daniell ſpeaketh of it in his confeſsion: who was an Angel in compariſon of other men, and yet he ſayeth, I haue confeſſed my ſinnes, & the ſinnes of my people. Hee ſpeaketh not as of ſome ſmall fault: but he ſayeth, our ſinnes, O Lord, are great and outrageous. And ſo let vs learne to acknowledge what wee are, yea and that in ſuch ſort, as God may be truly glorified throughly and for the whole. Thus muche for one point. And what hope may we haue that God will receiue vs, and be fauourable and mercifull vnto vs, if we be not as it were ouerwhelmed with oure ſinnes that wee haue committed? Our Lord Ieſus ſayth not, Come vnto me all ye that ſay, I am a ſinner, there are infirmities in me: no, he ſayeth not ſo. But all ye that are loden and wearie, whoſe ſhoulders do bend vnder the weight of your ſinnes. Theſe are they that be called of Ieſus Chriſte, too the ende they may find mercie in him, and in his grace: and not they that ſo mocke with God, making a light confeſsion, and beyng not once touched in their harts. This is it that we haue to note vppon this worde. Furthermore, to come to ſuche a knowledge, we muſt particularly examine the ſinnes wee haue committed: for a man ſhall neuer truly ſay, I am as it were throwne into the bottome of hell, vnleſſe hee bee well ſearched out, and haue conſidered his ſinnes, and marked them well one after another. Vnleſſe then wee do thus particularly examine our ſelues, we ſhall neuer perceyue our iniquities to be infinite and innumerable. For this cauſe is the matter heere couched in this order. For Eliphas after he hath pronounced in generall termes, that the ſinne of Iob was great and his iniquities infinite, ſayeth: Hast thou not ſpoyled him that was naked? hast thou not taken a pledge without a cauſe? Haſt thou not withdrawne the bread from him that was a hungred? Hast thou not denyed hym water to drinke that was a thirst? And in the meane ſeaſon waſt [Page] not thou confederate with men full of violence? This is the cauſe why God dothe nowe perſecute thee. It is true (as we haue already ſayde) that Eliphas doth Iob great iniurie and wrong: but in the meane ſeaſon the ſpirite of God intendeth heere to teach vs the order whiche wee muſte keepe for to be truly humbled before God, leaſt wee become hard harted, and by that meanes prouoke his vengeance in ſtriuing againſt him. To be breefe, let vs note that men ſhall neuer feele thēſelues ſinners as they ought to do, except they doo particularly conſider themſelues,10 and afterwarde enter into an account as it were by parcelmeale. True it is that wee can neuer make an ende, but wee muſt alwayes conclude with Dauid: VVho can vnderſtande hys faultes? But yet wee maye not therefore ſay, that thyngs muſte bee paſſed ouer lightly, and not bee ſearched out to the ground. If an earthly iudge can bee ſharpe witted, and attentiue too heare a proceſſe, which is but for the life of one man: muſt not we, I praye you, when wee haue offended oure God, haue therein a greater care? yea and when the proceſſe is not 20 criminall, but onely for ſome ſmall ſumme of money: yet muſt the iudge looke neerely too it, too ſee whether there bee witneſſes too it, whether in their proceſſe they haue proceeded aright, and that the things be verified: and yet the controuerſie ſhall bee but for ten or twentie Florens, for an hundred crownes, or for ſome other tryfle. And if the iudge doo not his duetie, hee muſte needes bee counted guiltie before God as a theefe: for he is worſe than a theefe, ſeeyng that he ſtealeth an other mans goodes and ſubſtance, and that which apperteyneth 30 to one, he gyueth vnto another. And when God dooth ſo farre honour vs as too make vs iudges of our owne liues, yea and doth it for our ſaluation: ſhall we, I pray you, be excuſed, if we be negligent, and cloſe vp our eyes at that which is ſo good and profitable for vs? It is certayne that wee ſhall not. So then let vs wey well that whiche I haue touched: that is to wit, that men ſhall neuer truly knowe themſelues ſinners, as they ought to do, and as it is requiſite, vntill they haue examined their liues particularly. And indeede we ſee how Dauid vſeth the matter. For one 40 fault onely bringeth him into the middes of the ſea: when he ſeeth that hee hath committed ſo heynous an offence before God, as to be the cauſe of the cruell murther, not onely of one man, but of many, whyles he went about to kill Vrias. Therefore when he ſaw the wickedneſſe of hys ſinne, the enormitie thereof conſtrayneth him, not onely to thinke vpon that fault alone, but alſo to conſider hymſelfe more neerely, yea and to behold himſelfe as in the mids of the Sea, and to condemne himſelfe vtterly. Thus alſo muſt we do. And therefore the popiſh ſhrift was a diueliſh thing▪ when they would haue men ſhriue thēſelues in the prieſts eare for to ſpew out their ſinnes there, as if a drunkard ſhould go ſpew out his wine, when hee hathe taken in ſomuch that hys ſtomacke is not able too beare it. God then will not haue vs to make ſuch a confeſsion: for it is cleane contrarie and repugnant to hys word. On the other ſide alſo hee wyll not haue vs too ſaye, at one word, I haue offended: and to paſſe ouer the coales lightly (as the prouerb is heere in this countrey) but to cōſider ourſelues neere at hand, and euery man to enter into hys owne conſcience, and to acknowledge thus: well, I am not onely giltie before God for one fault alone, but for ſuch a fault and ſuch a fault: and not onely for one tyme, but I ſtill fall to it agayne. VVhen we examine ourſelues thus after ſuche a ſpeciall ſorte, wee may well conclude: Lorde our iniquities are infinite, oure tranſgreſsions are innumerable. Thys is it wherein God will bee glorifyed. Thus muſte the poore ſinners bee touched too the quicke, and wounded in their conſcience, that they maye bee diſpleaſed with their ſinnes. In deede they that confeſſe themſelues in generall termes and ſaye, I am a ſinner as all other men are: do well declare that they bee not touched inwardly in the bottome of their hart, and that they cannot tell what it is to know their ſinnes for to be diſpleaſed with them. But as for vs, let vs learne to ſearche all our ſinnes euen to the bottome: and when wee haue gathered any number, let vs knowe that there is a hundred times more, and let vs be aſhamed in ourſelues, and acknowledge the condēnation, ſighing before God, and ſaying: alas Lorde, it is true that our ſinnes are many in number, and our iniquities infinite: but lette the multitude of thy mercies be poured vppon vs, as Dauid ſpeaketh of it. For the only way to obteyne forgiueneſſe of all our ſinnes, is when it pleaſeth God to couer them, & of his goodneſſe to do them away, and to clenſe vs from thē by the power of his holy ſpirit.

Now let vs fall downe before the face of oure good God with acknowledgement of our faultes deſiring him to make vs haue a better feeling of them than wee haue had: and on the other ſide too make vs beholde his holy maieſtie, to the end that beeing as it were quite throwen downe, we may be raiſed vp againe by none other meanes but by his mercie and grace which hee hath ſhewed vs in our Lord Ieſus Chriſt. And in the meane ſeaſon lette vs come and yeeld ourſelues to the great ſauiour, as he calleth vs vnto him to reward vs with the crowne of glorye, hauing no reſpect too ſo many miſeries as are in vs. So ſhal we al ſay, O God moſt mighty & heauēly father. &c.

The .lxxxiiij. Sermon, which is the ſecond vpon the .xxij. Chapter.

This Sermon doth proſecute the expoſition of the ſixth ſeuen and eyght verſes, and afterward of the texte beere adioyned.

9 Thou haſt let the vvidovves go emptie, and the arme of the fatherleſſe hath bin broken.

10 And therefore the ſnares do compaſſe thee about, and ſo day ne feare doth trouble thee.

11 And darkneſſe maketh that thou canſt not ſee, and the great vvaters couer thee.

[Page] A Man mighte maruell how and for what cauſe Eliphas here accuſeth Iob of ſuch crimes as were neuer found in him. For (as we ſhall ſee heereafter) Iob had bin a very courteouſe and liberall man all the dayes of his life: as hee proteſteth that he hath bin the defender of the fatherleſſe, the protectour of widowes, the eye of the blind, the legges of the lame, and that his hand was neuer cloſed to the needie.

VVherefore then doth Eliphas accuſe him to haue taken 10 away the goodes and ſubſtance of his neighbours by violence? that he was not pitifull, that he had bin a cruell mā, that hee had deuoured his goodes himſelfe alone? It ſeemeth that in theſe things there is no reaſon. But wee muſt note that Eliphas iudgeth of the perſon of Iob by the affliction: and this is the cauſe that hee miſtaketh all things: as wee haue ſhewed before, that we muſt beware when God puniſheth a man, that wee do not conclude therevpon that hee is a wicked man, and that he is handled according to his deſerts: for that is a ſetting the cart 20 before the horſe, as the Prouerb ſayeth. Euen ſo dealeth Eliphas, and therefore his iudgement is corrupted. Furthermore that which hee heere propoundeth, muſte not be ſimply vnderſtanded: but it is as much as if he ſhould exhorte Iob well too conſider his whole life, and ſeeyng that hee is ſo afflicted after a ſtraunge faſhion, hee ſhould conclude that he had bin a wicked man, and that his offences were ſo outrageouſe, that God had powred a horrible vengeance vppon him. As if hee ſhould ſay, ſee if in the time of thy proſperitie, thou haſt not beene cruell:30 Looke if thou haue not conſtreyned poore men too euill things? Conſider if thou haue not denyed him ayde that required it of thee? VVay with thy ſelfe whyther thou haue not bin a contemner of God? and ſeeyng that nowe thou remayneſt yet in it, and wilte iuſtify thy ſelfe: it is a token that thou makeſt a playne mocke at God, for it is time for thee to humble thy ſelfe now or neuer. And ſeing thou art thus throwen downe, muſt thou not needes acknowledge thy iudge, and condemne thy ſelfe? But now thou ſtill continueſt in the minde too fight agaynſte 40 God: I muſt needes therefore conclude that thou arte a mocker and a ſcorner. Thus doth Eliphas heere proceede. Heereby we ſee what a thing it is too iudge ſo raſhly: for we conſider neyther that whych is good in men, nor the vertues that God hath placed in them, and wee vſe trifling and light coniectures where no coloure or ſhew is. Had Eliphas euer ſeene in Iob that thyng whych heere he layeth to his charge? No ſurely, as Iob doth afterwarde declare it. VVhy then doth Eliphas thus reproue hym? bycauſe he is ſoreincombered with this fooliſh fantaſie,50 ſeeing that Iob is greeuouſly puniſhed of God, it muſte needes be that he hath committed ſome crimes, yea and that God hath vtterly reiected him. This is an euill concluſion that Eliphas maketh. And why? God will ſometimes puniſh his ſeruants not according too their faultes that they haue committed: but to trie their pacience: and beſide that, to ſhew, that if he deale ſo with a greene tree, what ſhall become of that whiche is drie? Furthermore he intendeth to mortify them concerning this world, and to teach them, that the miſeries which wee ſuffer in thys 60 world, ſhall be no hinderance to the bleſſedneſſe that is promiſed vs, though it bee hidden, and is not ſhewed in this world. VVe ſee then that God hath many cauſes too afflict his. Now if we conclude therevppon, that his afflicting of them is for that they led a curſed and wicked life: it is the next way to peruertal. But yet there is a thing behind that is worſe: which is that we enter into fooliſh coniectures. And what are they? This man hath bin to mens ſight a man of a good conuerſation: and how then ſhall we find in him the cauſe wherefore he hath deſerued to be ſo delt withall? This is it that giueth vs occaſion to dreame, and dote as Elphas doth heere. VVherefore we muſt bee more ſober and refrayne our ſelues when we go about to giue iudgement vpon our neighbour. And therefore let vs not go to it at aduentures, but let vs examine well theyr life: and when we know a man to be a wicked perſon, and a deſpiſer of God, ſo as his faults be notoriouſe: then wee may well ſay, that God puniſheth him. And why? too the end that we ſhould be taught by his example, and that the ſame might be a profitable leſſon for vs. Beſides that, whē we perceyue not in a man the cauſe why God ſhoulde puniſh him ſeuerely: if any calamitie happen vnto him, let vs ſtay our iudgemente, and practiſe that whiche is heere alledged out of the Pſalme, that is, let vs be rather pitifull and inclined to the good part, and thinke, al as, if our Lord would deale with vs according to our deſerts, what ſhuld become of vs? For we are no better than this man: yea we may ſay that we be worſe, and yet wee ſee how he is plaged. By this let vs learne, that God will leade vs farther, and ſheweth vs that our life is nothing: and that moreouer hee intendeth too exerciſe his in diuers battels, and when they ſhall haue ſhewed themſelues pacient in the mids of their afflictions, he wil haue them comfort themſelues in this, that they know there is a better reſt prepared for them in another place. Thus then muſt we in thys cace procede. Now let vs particularly examine that which is touched heere. Eliphas ſayth, Thou haſt taken a gage of thy neighboure without cauſe, thou haſt ſpoyled him that was naked. Heere we ſee that our ſinnes ceaſſe not to bee odious in the ſight of God, although men condemne vs not. For if a man be ſo cruell to take a pledge of ſome poore man when hee lendeth him at his neede: if hee take from him either the couerlet of his bed, or his coate wherwith he ſhould be clothed: no man will ſue him in the law for it. For if he ſhould be ſued there, hee ſhould be acquited. And why? he hath lent him his money, and it was lawfull for him to take a pledge for his aſſurance. Before men, hee can by no meanes be conſtreyned: but we muſt not therfore thinke to be acquited before God. And therefore when wee thynke and perſwade our ſelues to be iuſt and innocent before God, bycauſe wee haue not bene reproued before men: wee are deceyued. For worldly policie ſerueth not too bring vs to the perfection, that God requireth of vs as of hys children: it is ſufficient that by it we be ſo maynteyned that euery mā may inioy his right, that the ſtrongeſt carrie it not away, and that deceit, extorcion, iniuries, and outrages bee puniſhed. To this purpoſe ſhould worldly policie ſerue. But when wee come before God, it is not ynough for vs to alledge, I haue bin no theefe to be led to the galowes, or to bee whipped, I haue murthered no mā that I ſhuld be condēned to death, I haue committed no crime that bringeth with it eyther [Page] bodily puniſhment, or infamie. VVhen wee ſhall haue alledged all this, it is to no purpoſe. And why? for if I haue borne my neighboure but a ſecret grudge, I am alreadye accounted a murtherer before God. If I haue attempted to corrupt and abuſe another mans wife, or if I haue looked on hir vnchaſtly: lo I am condemned as a whoremō ger, if I couet an other mans goodes, and ſeeke to drawe them vnto me although men do not caſt it in my teethe, yet am I taken for a theefe before God. VVe may thē out of this place gather a profitable doctrine: which is that we 10 may not flatter ourſelues when men cannot charge vs in our whole life that we haue bin ſued in the lawe for anye our miſdeedes. To be ſhort, though men may iudge vs as righteouſe as may be, yet muſt we not thinke that we be ſcaped for that. And what is the cauſe? hee that ſhall haue taken a pledge for the aſſurance of his money, is counted before God ſometime for a murtherer. It is heere ſayd expreſſely, to take a pledge without a cauſe. And why? for ſimply the thing is not euill of itſelfe, neither doth God vtterly reiect it, that is to wit that a man ſhuld take a pledge.20 For if it be lawfull to bie another mans goodes, it is lawfull to take a pledge. Beholde, a feeld or a medow is layde to pledge, whiche thing God doth not condemne: and likewiſe if they bring ſome parte of their mouables: the ſame of itſelfe ought not vtterly to bee reiected: but it is ſayd that it is euill too take a pledge without a cauſe. And how is that? Eliphas addeth his mind, ſo that we neede not to ſeeke any other gloſe. He ſaith that Iob hathe taken a pledge of his neighboure, that hee hath ſpoyled him that was naked. And this is according to that which our Lord 30 declareth in his law, namely that the pledges whych wee take, ſhould not be of that which ſerueth to a mans ordinarie neede. For if a man be ſpoyled, and bee a colde, if we be ſo cruell as to take his coate, the ſame is a kinde of murther. If a man forgoe his bed for the releefe of hys hunger, or lay his couerlet too pledge for corne or other things neceſſary for his ſuſtenance: he that taketh it, is very vnkind. For ſo farfoorth as lieth in him, he killeth him: only he changeth the kind of death: and it is aſmuch as if a man were in danger to be hanged by his owne handes,40 and I will vntie the rope for him, but in ſtead of that, I wil cut his throte. So then whē a poore man ſhal haue nothing to eate, and ſhall be conſtrayned to giue away his bed to get meate: this is too villanouſe a crueltie, and ſuch as can by no meanes be excuſed. And therefore our Lord ſaith in his lawe, take heede that the pledge of the poore man remayne not with thee all night. VVhen thou ſeeſt that the ſame ſerueth him to his neceſſary vſe, and that he cannot be without it but he muſt ſuſtayne harme by it: reſtore it him agayne: and if thou let the poore man haue hys bed 50 agayne & releeue his neceſsitie, his ſides ſhall bliſſe thee: and if thou haue reſtored vnto him his garment, ſo that he be not a cold, his body ſhal bliſſe thee. Contrariwiſe when a poore man is put from his bed and diſeaſed through thy wickedneſſe, for that thou haſt bin ſo vngentle that thou wouldeſt lēd him nothing without a pledge: although the poore man doo not cry for vengeance, but is as hee were dumb, yet ſhalt thou be accurſed, and his neceſsitie ſhal be ſufficient to call thee to accompt before the iudgemente ſeate of God. This is now the mind of Eliphas. Yea ſaythe 60 he, thou haſt ſpoyled him that was naked: that is to ſaye, when a poore man came vnto thee, and required to borrow money of thee, thou diddeſt not conſider when thou tookeſt a pledge of him, whether he gaue thee his cote, or his bed, or his pot, or his panne, ſo that whē he had bread, he knew not how to eate it: for thou haſt takē from hym the thing whereof he ſtoode in great neede. VVe ſee then that for to walke ſincerely before God, and to liue togyther as brethrē, it is not ynough for vs to keepe the earthly lawes and to do nothing againſt worldly policie: but we muſt aſcend higher, that is, we muſt keepe this equitie of nature, to do nothing to any other man, but that whiche we would that other men ſhould do to vs. Therefore let euery man conſider well what he woulde that other men ſhuld do to him, that is to ſay, what he wold iudge to ſtand with equitie, if he were in the like neede. Nowe there is none but can ſay very well, why ſhould wee not? for oure Lord commaundeth vs to cheriſh one another: and when I am hungrie, I am in danger alſo to be a cold: and he that pulleth my coate off from my backe, doth not he declare that he ſeeketh nothing elſe but to cut my throte? we can alledge this reaſon very well for ourſelues. Then if wee do the like to another, ſhall there neede any other iudge than ourſelues to condemne vs? This is a breefe ſumme of that which we muſt learne out of this place. Nowe it foloweth afterward. Thou hast not giuen him water to drinke that was athirst: thou hast withdrawne thy breade from him that was hungrie. Heere Eliphas ſheweth that it mighte be that Iob was puniſhed of God for that he had not bin ſo pitifull towardes men as to releeue them in their neede. Now that we may gather ſome frute out of this doctrine, we muſt leaue the perſon of Iob, as wee haue before touched: and therefore let euery man conſider himſelfe when God viſiteth vs, and dealeth with vs ſo rigorouſly, ſo as we are compelled to feele our ſinnes: I ſay let vs examine the matter well, whether it be not bycauſe wee haue not ſhewed ſuch courteſie towardes oure neighbours as was commaunded vs, and as we ought to ſhewe. Heere it is ſaid, that he that ſtoppeth his eares when the poore crieth vnto hym, and requireth aide at his hand, ſhall crie hymſelfe, and ſhall not bee hearde. Beholde God threatneth vs, that if wee wyll not voutſafe too helpe them that require ayde at oure handes, when wee haue power and meanes too do it, he will ſuffer vs to fall intoo ſome miſcheefe, yea the richeſt and thoſe that lyue moſt at eaſe: for God hathe in hys hande manye roddes too chaſtize vs withall, which we at the firſt do not conceiue. Truth it is that they whyche are riche hope they ſhall neuer fall intoo any perplexitie, and thinke that although trouble and confuſion ſhoulde happen through the whole worlde, yet ſhoulde they remayne in peace. But oure Lorde declareth that they whiche will not helpe theyr neyghbours at their neede, nor make any accounte of them, ſhall come intoo theyr place, and ſhall not bee holpen, neyther ſhall there be any too releeue them: no they ſhall not bee hearde from aboue, and if they fle [...] vnto God, the gate ſhall bee ſhut vntoo them: as it is ſayde, There ſhall bee iudgemente withoute mercye too him that woulde ſhewe no mercie. And it is the moſte horrible threatning that can bee vſed againſt vs, when God declareth vnto vs that hee will deale with vs without mercie. For what can wee looke for if God haue [Page] not mercie and pitie vppon vs? wee muſt needes all bee ſwallowed vp. Vndoutedly, God depriueth vs and barreth vs from all hope of hys goodneſſe, when we bee ſo cruell towardes oure neighboures. Therefore if God viſite vs, and oure afflictions bee greate, let vs learne to ſearche out diligently the cauſe wherefore, and too examine the matter thus: goto, I haue had meanes to helpe thoſe that ſtoode in neede of worldly goodes. But how haue I holpen them? haue I diſcharged my duetie heerein? if there were any that had neede of my helpe, haue 10 I indeuered my ſelfe too helpe him? if any came vntoo me, was I ready to communicate my goodes vnto hym? If we know that we haue not done our duetie in thys behalfe, let vs ſigh before God, and know that he ſheweth vs great fauoure to put vs in remembrance of our faults. Furthermore let vs note, that all theſe are fonde and fooliſh ſtartingholes to ſay, VVhat? ſhould I leaue my ſelfe bare of mine owne goodes? is not that whiche God hathe giuen me mine owne, too diſpoſe thereof as muche as ſhall ſeeme good vnto me, and no more? And if I haue 20 goodes, I haue not ſtolne them: and if I do no man wrong heerein, why ſhuld it not be lawfull for me to inioy that which I hold of God? For I giue him thankes for it, acknowledging that it was gyuen me of hym. I ſay wee wyll thinke it wel done to alledge al this. For althogh our lord do giue vnto the riche that whiche they poſſeſſe, and though they haue it by a lawfull meane in ſuche ſorte, that they can proteſt that they haue it of him: yet followeth it not that they may vſe it in ſuche ſorte, as they ſhoulde haue no regarde vnto the neceſsitie of another 30 man, or that they ſhould do it but lightly. For where God beſtoweth riches vpon vs abundantly, he doth vs the honoure too make vs his ſtewardes and receyuers. Now we ſee that a receiuer hathe not onely the charge to receyue and heape vp goodes, but alſo to diſtribute them when his maiſter commandeth him. Seeing then that our Lorde appointeth vs as ſtewards of the goodes whiche hee putteth into our handes: hee will alſo haue vs to diſtribute them. And where? VVe know that he hath no neede of vs to disburſe any for him: he would haue vs then to help 40 our neighbours and thoſe that ſtand in neede: and therefore they that haue abundance of welth muſt not alledge, O this is mine owne, yea it is ſo indeede: howbeit wyth this condition, that thou ſhouldeſt help thoſe that ſtande in neede thereof. But that thou ſhouldeſt deuoure it thy ſelfe alone, God hathe not giuen it thee too that ende. Truth it is that no lawe can bee made in thys behalfe as ſainct Paule declareth. For it is not as if a Prince ſhoulde leuie a ſubſidie, for he will require ſome quantitie of the goodes that euery man poſſeſſeth, and therevppon muſt 50 the ceſſement be made. God doth vſe no ſuche proceeding: for hee loueth thoſe that offer vntoo him of theyr meere liberalitie, and (as ſaint Paule ſayth) with a cheerefull hart. The rich then muſt not giue vntoo the poore as of neceſsitie and conſtraint: but with a free and franke hart. And therefore if our neighbours bee hungrie and thirſtie, and wee knowing of their neceſsitie do not releeue them: we be not to be excuſed. For then we haue deuoured and abuſed the benefites that God hathe put into our handes. VVhen we do thus, I ſay, it is certaine 60 that God will count vs giltie as murtherers. And thus muche concerning this verſe where it is ſayde, that hee which is puniſhed of God hathe denied to gyue a poore hungrie man bread, and hath not gyuen him water too drinke that was thirſty. Now it is added furthermore, the mightie man in the meane ſeaſon poſſeſſed the earthe, and be that had authoritie dwelt therein. This ſerueth to ſhewe that the rich men haue no compaſsion bycauſe they lyue at eaſe. For they know not what it is to ſtand in neede, they knowe not what neceſsitie meeneth: and therefore they are not touched therewith. Too bee ſhorte, when they be full, they thinke that all the world is ſo as well as they. This is the ſumme of Eliphas mynd in thys place. Now he applyeth the ſame to the perſon of Iob. He vpbraydeth him that the earth was not made for a ſmall number of men as the rich men thinke, whiche haue neuer ynough, but dayly are purchaſing more and more, ſaying thus too themſelues: Thys would ſerue well for my purpoſe, I muſt needes get in ſuch a peece of ground. They neede but ſixe foote when they haue theyr full meaſure, that is to ſay when they ſhall bee buried: and hee that hathe goodes ynough to find a hundred perſons is yet aferd he ſhould ſtarue for hunger. Lyke vnſatiable whirlpooles as they are, they woulde not content themſelues if they hadde the whole earthe in poſſeſsion, but would (if they coulde) pull the Sunne out of the Skye. For it greeueth them that the poore ſhoulde haue ſo muche in common wyth them as to inioy the brightneſſe of the ſunne: Thus theſe whirlpooles would deuoure all, and thynke that the world is made for none but them. Eliphas reproueth heere ſuche vanitie, according alſo as it is worthy too be condemned: howbeit hee dothe not well too applye the ſame to the perſone of Iob, and yet this doctrine is profitable for vs. So then let vs vnderſtande, that if a man abuſe his credite, and ceaſſe not to gather deceitfully bycauſe hee hath alwayes where with to compaſſe hys matters and too bring them too paſſe, but is of vnſtaunched and vnſatiable couetouſneſſe, and ſaythe, I will haue ſuch a thyng, and I can yet wind in ſuche a thing, and therefore nippeth and pincheth on euery ſide: it is all one as if hee would haue the earth too bee made for hym alone. And thys is it that is meant heereby, ſaying, that they whyche haue authoritie in the earthe dwell therein. True it is that oure Lord woulde, there ſhould be gouernemente: it is not amiſſe that there bee riche men and poore: and both are created of God ſayth Salomon. In ſo ſaying hee meeneth two things, that is to witte, that the rich ſhould not deſpiſe the pore for as much as they are the creatures of God: nor the poore condemne the rich, for as muche as God would there ſhould be both riches and pouertie. So then it is very lawfull for a man to haue riches in poſſeſſion, and to inioy that whiche hee hath: But yet muſt hee know, that wee liue in the worlde with condition to vſe mutuall participation one to another, and God doth not only giue an habitation or dwelling to them that can lyue on their owne, but alſo ſaith that hee hath giuen the earth for an inheritance to men. And the ſame is ſpoken generally. And therefore although there be ſome in the world that haue not one foote of lād: yet muſt they haue a dwelling place in the worlde, at leaſtwiſe for their money, if they haue it not of their own: yea euen in a ſtrange countrey, if they bee not in their natiue countrie, and if God [Page] wil ſo trie thē. And if the rich that dwell by thē, go about to driue thē a far off by ſpreading of their wings abrode: it is as much as if they were angry with god, & in deſpite of him would take the whole world into their hād. This is it that we haue to note in this place: and it is a profitable leſſon, to teach thē which are aduanced to credite, not to be blinded with pride, not to abuſe their authoritie as they are wont to do. Then if a mā be rich, let him cōſider that he muſt not therfore occupie the whole earth. If he be in authoritie, he muſt not therfore deſpiſe the poore which 10 are of no eſtimation. No: but they muſt ſupport one another & ſo behaue themſelues, that he which is rich may offer ſome meanes to the poore to liue with him, & that they may get their liuing honeſtly when they trauell for his aduātage. Let him that is poore (although he haue nothing of his owne) content himſelf, ſeeing that it pleaſeth god to make him able to get his liuing without doing iniurie to other mē: & let them ſo deale one with another, as cōmon ſocietie may be mainteined, and euery man be nurriſhed and ſuſteyned. Thus then are the riche men 20 warned not to deſpiſe the poore ſo proudly as they were wont to do: & the poore alſo to walke according to their degree and ſmall habilitie: and all men to liue as though they were lodged in this worlde by the hand of God and nurriſhed by his grace. This is the ſumme of that whiche we are taught in this place. It is ſayd moreouer, that Iob had ſent away the widdowes without any ſuccour or aid, and that he had broken the arme of the fatherleſſe: that is to ſay, that he had ſo throwen them downe: that whereas the poore fatherleſſe ſhoulde haue bin ſuccoured, they 30 were rather oppreſſed. And here is ſpecial mention made of widowes & fatherleſſe children, bicauſe the Lord doth ſpecially cōmend them for that they haue leaſt ſuccour. For the wife is vnder the ſhadow of hir husband and vnder his protection ſo long as ſhe hath him aliue: and he alſo that is come to mans ſtate, is alredy able to mainteine himſelf. But a poore widdow hath neither Counſell nor meanes: and a poore fatherleſſe child knoweth not what things meane. Theſe therfore are more ready to be ſpoyled, & therfore our Lord would haue them ſo much the 40 more commended: for we are wont to pleaſure them of whom we looke for recōpence. But contrariwiſe God intendeth to proue our charitie, whither wee will do good to them that are not able to requite vs. And beſides that, looke where men be oppreſſed, there muſt we applie ſuch meanes as God hath giuen vs. The ſame is to be ſeene in widdowes & fatherleſſe children: & therefore God hath cōmended them vnto vs. He ioyneth alſo ſtraungers with them, bicauſe they haue not many kinsfolk, nor are alied or lincked to a long traine of friēds by whom they might 50 be mainteined. So much the more it becōmeth the children of God to haue pitie vpō ſuch perſons. To be brief, we ſee that God in his law & throughout the whole holy ſcriptures, declareth himſelf to be more greuouſly offended when widdowes and fatherleſſe children & ſtraungers are afflicted: than when any other men are hurt or harmed, bicauſe that they be deſtitute of all ſuccour. And therfore ſo much the more muſt we haue pitie on them: and bicauſe they haue no meanes to requite vs, we ſhew our ſelues to be the children of God, when wee extend 60 our charitie to them, and alſo God doth acknowledge the ſame, and putteth it in his accounts: and therefore let vs not doubt but it is much more profitable ſo to entreat the ſtraungers, widdowes, & fatherleſſe children, than if men had alredy recompenced vs. Contrariwiſe when we vexe thoſe that as now do lie open to ſo many iniuries, and do adde euill vpon euil: we are come to the accōpliſhment of all miſchief, and it is a token that we are voyde of all humaine iudgement, and become like vnto brute beaſts: & therfore Eliphas (to reproue this ſinne) ſaith heere, thou haſt reiected the widdow and not ſuccoured hir: thou haſt not holpen the fatherleſſe when he was troden vnder foote. To be ſhort, let vs aſſure ourſelues that the lord would haue the weake to be ſupported by thē that haue beſt meanes and are moſt able. If wee do not ſo, we ſhew ourſelues not to be the children of God. For wherevnto doth God looke? or wherin doth he chiefly exerciſe his mercie and pitie? vpon them that are oppreſſed and can beare no more. It is ſaid that we muſt reſemble our heauenly father. The triall whereby we ſhould ſhew that we are not called in vaine to be his children, is when wee are become like vnto him. Now we know that although god be pitifull to al his creatures, and although his goodneſſe be poured out vpon all men: yet neuertheleſſe he telleth vs ſpecially that he regardeth them that are troden vnder foote and oppreſſed through iniuries and violences, and that he will help them, and be the defender of the fatherleſſe, and mainteine the widdowes and ſtrangers. Seing that God declareth thus much: it behoueth vs to be like vnto him in that behalf: and if we do the contrarie, it is a token that wee forſake God, and the fauour that he hath ſhewed vs in choozing vs to be his children. Thus much wee haue too note in this place. Now let vs come to that which Eliphas ſaith: For this cauſe do ſnares cōpaſſe thee on euery ſide, and ſodaine feare maketh thee aſtoniſhed. VVe muſt alwayes remember that which hath bin declared afore: namely that this was miſapplied to the perſon of Iob. But therwithall let vs beare in mind generally alſo, that theſe things are laid before our eyes, to the end wee ſhould know that all miſeries and calamities are chaſtizements which God layth vpon vs for our ſinnes. Truth it is (as hath bin already ſaide) that God will not puniſh the ſinnes of men all alike: neuertheleſſe wee ſuffer not any thing but wee are thereby admoniſhed too examine our liues, and to ſigh and grone before God, acknowledging our ſelues giltie before his maieſtie. Thus much for one point. Furthermore, although God purpoſe ſome other end than the puniſhing of our ſinnes: yet it behoueth euery of vs to conſider himſelf when he is viſited of God, and not to ſhut our eies whē God doth ſhew vs the light: if then at any time we be afflicted: Let vs vnderſtand that god hath laid his ſnare for vs. And why? For that we were as wild beaſts. For if wee had walked as the ſheepe of his fold, he would not haue layd his ſnares to take vs. No mā will lay ſnares for Eawes and weathers: they are beaſtes that are eaſily handled: a man needes but whiſtle & they come. So then if wee would willingly come at the onely voice of our God: he ſhuld not neede to hunt after vs, nor to lay ſnares for vs: for ſo men are wont to do with wilde beaſts. Let vs know then that if god deale rigorouſly with vs: it is for that we haue rebelled againſt him: & thervpon let vs examine our liues, and enquire whether wee haue [Page] not offended him. And moreouer whē ſuch feare cōmeth vpō vs that we be aſtonied therwith▪ bicauſe we haue not walked quietly in the obediēce of our God. For vnto thē that are at peace with him, he promiſeth that he will keep them, although they were beſeeged of their enimies: and that although they were in the midds of many dāgers, yet ſhal they be alwaies in ſafetie, and ſleepe quietly and reſt vnder his ſhadow. Therfore if we be aſtonied with feare: let vs vnderſtād that God puniſheth vs bicauſe we haue not ſimply walked vnder his obedience. To be ſhort, euen 10 as peace is a ſingular gift of God: ſo troubles that come vpon vs, are curſes ſent frō him. I ſaid that peace is a ſingular gift of God: & how is that? whē we ſhal haue called vpon God with a true aſſurāce that he will heare vs, and that he requireth nothing elſe but that wee ſhould come vnto him: it is an ineſtimable benefite, and ſuch a treaſure as can neuer be ſufficiently valued: neither can we obtain the ſame but by the meanes of faith, when we know that God is our father in our ſauiour Ieſus Chriſt. Now this is not vnderſtanded onely of the eternall ſaluation of our 20 ſoules: but alſo for that in this world we haue the priuiledge to run vnto God, and to cōmend our liues into his hands, and to ſeeke him in all our needes and neceſsities. VVhen we ſhall haue gotten this peace, that wee can ſtay our ſelues vpon the prouidence of God, and caſt all our carcks & cares vpon him, it is a ſingular benefite that god hath beſtowed vpon vs. Contrariwiſe, when we are troubled, it is ſaid it is an extreme curſe. And why? Is not the ſtate & condition of man moſt miſerable when he is in ſuch feare and aſtoniſhmēt, as he ſeeth nothing but daū gers 30 on euery ſide of him, and yet cānot come vnto God for to find reſt and aſſurance in him? when man is in ſuch feare, is he not already as it were in hell? Yes ſurely. And therefore let vs aſſure ourſelues that although all things come to paſſe as we would wiſh: yet if we haue not peace, it is nothing. Howbeit let vs note alſo, that wee muſt not ſeeke our peace in this world, as the wicked do▪ for ſo lōg as they are not troubled nor moleſted, they perſwade maruellous things to themſelues, they triumph therevpon, & do all things to ſpite God withall. VVee muſt not haue a 40 peace that proceedeth of retchleſneſſe and blockiſhneſſe. And why? For they which ſo triūph in this worlde, haue neuer any peace, but while they forget God▪ and that is a curſed peace. It were better for vs to be in trouble that we might come vnto our God, & ſeeke meanes to be reconciled vnto him, than to be ſo paſt feeling. Let vs note then that our peace may not be only while we liue at eaſe: But it muſt bee grounded in God & haue reſpect vnto him. In the meane ſeaſon, let vs knowe that when wee are in trouble, it is God that viſiteth vs for our ſinnes: yea and 50 alſo by this meanes he calleth vs vnto him to the end we ſhould ſeeke ſuch peace as he hath promiſed vs frō him. In deede Eliphas ſheweth, that the troubles whereof hee ſpeaketh, and the feare wherwith Iob (as he thought) was ſeized, were only for that he could not truſt in the goodneſſe & fauour of god. And this is a very profitable thing and worthy to be noted. For it may happen that euen the faithful ſhal be in great troubles & anguiſhes (as they are not altogither without feeling) and yet God ceaſſeth not to giue them light. VVhen they ſee thēſelues in this cace, as it were in deepe dungeōs: yet haue they alwaies ſome light from God: they feele his goodneſſe: and when they haue receiued ſome comfort, he leadeth them ſtil forth ſo as they be ſtaied vpon his promiſe which is infallible: To be briefe, what aſſault ſoeuer they haue, they alwaies lift vp their heads looking for their ſaluation frō him. It is as when a man is ready to be drowned, and God reache him his hand: Behold he is as though he were reſtored to life againe & looketh vp to Heauen. But when wee haue no light, and darkneſſe cōpaſſeth vs on euery ſide, ſo that we can perceiue no goodneſſe from God, nor that he is minded to ſhew vs any fauour: then are we in a wofull cace. Therefore if wee will be aſſured in all theſe ſpirituall battels which we muſt abide in this world, which are ſo many feares & troubles as God ſendeth to trie our cōſtancie and ſtedfaſtneſſe: Let vs determine with our ſelues to ſet our eyes vpon this light that he ſheweth vs, that is to ſay, vpon the promiſes that he maketh vs which are conteyned in his word. And if we herken diligently vnto them, to ſtay and repoſe our ſelues wholly vpon them: Let vs not doubt but he will giue vs ſuch quiet and reſt, as wee may ſay, Lord I will not be afeard of any euill, although I ſhould walke in the ſhadow of death ſo that I bee vnder the ſhadow of thy wings and in thy protection.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, deſiring him to giue vs ſuche knowledge of them, as it may not onely cauſe vs to confeſſe them, but alſo to hate them, and too bee diſpleaſed with oure ſelues for them, and too ſeeke meanes too bee abſolued of God from them, beſeeching him alſo that he will ſo guide vs by his holy ſpirite, as we being wholly in his ſubiection and obedience, may ſeeke nothing elſe but to yeeld ourſelues obediēt vnto his will. And for as much as he commaundeth vs to liue togither in this world as brethren: let vs continue in this brotherly vnitie which he hath conſecrated among vs, and let euery man imploy himſelfe to help his neighbours to the end that wee may vnfeynedly call vpon him as oure father, and that hee may acknowledge and auouche vs for his children: as he hath giuen vs the teſtimonie of this adoption in our harts by his holy ſpirite, and by the grace that he hath ſhewed vs in our ſauiour Ieſus Chriſt. That it may pleaſe him to graunt this grace not onely to vs but alſo to all people and nations of the earth. &c.

The .lxxxv. Sermon, which is the third vpon the .xxij. Chapter.

12 Is not God on high in the heauen? and behold the heigth of the ſtarres hovv high they are.

13 And yet thou [...]aiſt, hovv ſhould God knovv? can he iudge through the Cloudes?

14 Do not the clouds hide him that he cā ſee nothing? & he vvalketh in the circle of the heauen.

15 Haſt not thou marked the old vvay vvherein vvicked men haue vvalked?

16 VVhich vvere throvvne dovvne before their time, & their foundatiō vvas as a riuer dried vp.

17 And they ſayd vnto God, depart from vs, vvhat can the almightie do vnto vs?

[Page] AS we ſaw before, Eliphas did wrōgfully accuſe Iob, as though hee had liued wickedly among men: And now perceiuing that Iob did not acknowledge the condemnation to be true: he addeth, that he is a deſpizer of God, as in deede men fall into ſuch extremitie when they be giuen to euil, that being corrected at the hand of God they doo not returne, but are rather ſo much the more hardned. Therfore when the ſcourges of God cānot tame vs, it is 10 a token that we are vtterly paſt hope of recouerie. For the true medicine to bring vs againe into the way of ſaluation, is that God ſhould ſhew vs our faults and make vs feele thē. They thē that ſo kicke againſt the hād of God, declare therby that they are paſt amēdmēt, & that their diſeaſes are incurable. True it is that this is ill attributed to Iob, but yet we muſt follow the order which we haue hitherto kept, that is to wit, that ſeeing the doctrine is good and holy, euery one of vs muſte take ſome profite by it. Let vs firſt note, that they which do not hūble themſelues 20 vnder the hād of God when they be chaſtized by aduerſitie, declare that they haue no religion nor faith in them, nor aught elſe but the contempt of God. For although we haue bin ſo fooliſh as to ſtray out of the way, and too continue our wicked life while God did wink at vs: yet it is time to amend them or neuer, when God doth viſite vs and as it were conſtreyne vs by force. If God did but ſpeake vnto vs: it ought to be ynough for vs: but whē he ſtriketh vs, he doth as it were adde ſome help to his word bicauſe we are to dull vpon the ſpurre. Now if this will 30 not amend vs: what ſhould a man ſay, but that we be as it were children paſt grace? This is it then that we haue firſt to note. And concerning the perſon of Iob, ſeeing that he which was (as we haue alredy declared, and ſhal ſee hereafter more at large) of ſuche perfection, was for all that blamed and ſuſteined ſuch reproche, as to be accuſed to haue bin a cruell man and an vniuſt dealer & finally was counted a contemner and deſpiſer of God: If at any time men do condemne vs ſo wrongfully let vs learne to bee pacient. For God wil ſuffer vs ſo to be blamed, to the end 40 we may learne to walke as it were before him, and not to be led away with ambition, nor to hunt after the glory & prayſe of men, but too content ourſelues when our conſciences be quieted before God. VVe know that of nature wee are inclined to ſuch fooliſh pride, as we woulde be praiſed: and if there be any goodneſſe in vs, we would that all the world ſhould know it, and that no man ſhould refuſe vs. Nowe you ſee heere how ambition is mixed with it, inſomuch that it is ynough for vs if men eſteeme vs, and that our pertneſſe may bee rayſed heere in this 50 world: and in the meane ſeaſon God is quite forgotten. And therefore it is for our profite that our Lord ſuffereth men to do vs wrong: and that when we go about to do well, they turne it all to euill, ſo as wee be blamed and ſlandered by them: this tendeth to our profite, to the end that wee ſhould learne too haue God for our iudge, and content our ſelues when we be alowed of him: and then although the whole worlde reiect vs, let vs ſet light by it. And if we thinke this too hard: let vs ſet before our eies the example of Iob, who farre paſſed vs in all holyneſſe,60 and yet we ſee how he was wrongfully miſuſed: and this was not done without the will of God, to the ende that he might learne this leſſon that I haue ſpoken of, namely that we muſt not ſeeke to be honoured of men, but that it ought to ſuffiſe vs to be allowed of God, and that our conſciences doo teſtifie vnto vs that hee dothe accept vs. Now let vs come to the reaſons that Eliphas vſeth heere. VVhat? knoweſt thou not that God is aboue? Behold the heigth of the ſtarres how high they are. For aſmuch as Eliphas accuſed Iob of vngodlineſſe & cōtempt of God: he vſeth an exhortation. At the leſtwiſe (ſaith he) behold God. And in deede the only meanes to awake vs whē we are falne aſleepe, and when we thinke not on our ſinnes, or when there is any pride or rebellion in vs, is onely too thinke vpon God, and the ſame will be ſufficient to bring vs againe to reaſon. And why? For whiles wee remayne heere in this world, we conceiue ſuch a fleſhly aſſurance, that we care for nothing, and no maruell: for we ſee nothing neere vs that can trouble vs, conſidering that already of our ſelues we are full of pride. VVell then we muſt come to God: and when we behold his maieſtie, thē ſpite of our teeth wee muſte learne too caſt downe our head, and too reuerence the infinite highneſſe that is in him. And therefore the order that Eliphas keepeth here is very good: and we ought to obſerue it for a rule. As oft as we are not touched with our ſinnes, nor do thinke vppon the vengeance of God, but are drunken with our pleaſures, and too bee briefe, do delight in miſchiefe and cannot bee brought too repentaunce, the very remedy is to thinke thus with ourſelues: VVell, there is a iudge before whome we muſt render an account. And what is he? is he a mortall creature? alas, No: when we come to conceiue the incomprehenſible maieſtie and ineſtimable highneſſe that is in God, wee muſte needes bee ſo abaſhed as too humble our ſelues, and be no more puffed vp as we were. This is the minde of Eliphas. Is not God (ſaieth he) on high in heauen? VVhy doth he thus ſpeake of the ſeate of God, but too diſcerne him from the creatures and things of this worlde? Truth it is that God (as he is of an infinite eſſence) is not incloſed in the heauens: his maieſtie is ſpred through the whole worlde, he doth alſo fill the earth, as it is declared. The heauens do not comprehend thee, (ſaide Salomon) when he dedicated the Temple: and God himſelfe in his Prophet Eſay ſaith, Heauen is my royall throne, and the earth is my footeſtoole. God then is not encloſed in Heauen: and yet is it not without cauſe that the ſcripture ſpeaketh ſo. And why? there is in heauen as it were ſuche a marke of maieſtie and glory, that when we lift vp our eyes thither, wee muſt needes bee moued therewith. Lette vs behold the earth heere beneath: true it is that the workes of God that are there to be ſeene, do ſtirre vs vp to magnifie him. Howbeit for aſmuch as we are not touched with ſuch a reuerence whē we haue walked about here & there beneath, as when we looke vp to heauen, bycauſe there is a marke and print of the maieſtie & glory of God: let vs not think it ſtrange that the holy ſcripture, whē it intēdeth to moue vs to honor God, ſaith vnto vs, that he is there aboue in heauen. And in deede if it ſhould be ſaid vnto vs, God is in this world: for aſmuchas we be carnall, & our wits alway way bending downwards, we would faſtē him to a piller, to a houſe, or to a moūtain, or elſe we would ſet him ouer [Page] head and eares in ſome riuer: ſuch are the fanſies of mé. Now to the end that when wee thinke vpon God, wee might learn to imagine no earthly thing, but paſſe beyōd this world, and not ſtay on our owne ſenſes and fantaſies: it is ſaid that God dwelleth in the heauens, to the end we ſhould know that it lieth not in our power to incloſe him in this world, and to conceiue what he is (for wee can neuer cōprehend him: our ſenſes haue to ſmall a meaſure) but rather that we ſhould learne to reuerence him with al humilitie. For this cauſe it is ſaide that God is aboue in 10 heauen. And if this ſame were well knowne vnto vs, it is certain that al ſuperſtition would eaſily be redreſſed: as in deed it is ſprong of this, that men would cōprehend God according to their own capacitie, whereas they are not able to hold him. For alwaies their ſenſes would faine be occupied in ſearching out curiouſly what god is, & thervpon they forge him, & conceiue him to be ſuch a one as ſeemeth beſt to thē: as though God were carnal. And this is the cauſe why he draweth vs ſo carefully from thence, and ſheweth vs that we muſt imagine nothing of him as 20 we think good: for it is blaſphemy & ſacrilege ſo to tranſforme him, for that we turne his truth into a lie, as S. Paul ſpeaketh of it. Al they that forge idols, & transform God according to their own brain, are falſaries: not for falſifying any publike writing, or matter of record, but for aboliſhing the maieſtie of God: and this is ſuche a heinous treaſon againſt God, as it paſſeth all other. Therefore all they which build ſuch foliſh fantaſies according to their own appetite, are giltie of ſuch treſon. So much the more then ought we to remēber wel this leſſon which is taught 30 vs here: that is to wit, that god is aboue: to the end that as oft as we ſpeake of him, we may know that our ſeſes ſhal faile vs, & vaniſh away an hundred times before we can come to that highnes: and that we muſt worſhip him hū bly, conceiuing nothing els of him, but as he hath taught vs by his word. For that is al our wiſdome: and (as I haue ſaide) if this doctrine were well printed in our harts, the world ſhuld be purged of al ſuperſtitiōs that haue alwaies reigned in it. How hapneth it that men haue ſo forged idols, & thought that God was not nigh them, except they 40 had ſome remēbrāce (as they ſay) or figure of him? It was for that men toke leaue to cōprehend God, and to thinke of him that which was nothing ſo. This was then the foū tain of al ſuperſtitiō: and when men did thus make them viſible ſhapes, it was bicauſe they knew not the highneſſe of God, nor his incōprehēſible maieſtie And this is it that we are taught, whē the people of Iſrael requiring to haue ſome viſible ſigne to repreſent God, ſaith, wee will haue him go before vs: that is to ſay, we will haue him there as a ſubiect vnto vs. Howbeit wee muſte not ſo preace vnto 50 God: but as (I haue ſaide) wee muſt reuerence him with all humilitie. And furthermore, when men thought too ſerue God after their owne faſhion, and framed lawes for themſelues, ſaying this will be good, and ſuch a thing will be acceptable vnto God: it was bicauſe they would make him like vnto thēſelues, as though he delited in all the ſmal toys which they had inuēted: that is to wit, outward things: & ſo doing they trāsformed God, as though they would pull him out of his heauēly ſeat, to draw him down hither, or as though he were a creature, & a fleſhly 60 thing. So then wee ſee, that all theſe fonde deuotions vſed in the papacie, and termed there the diuine ſeruice, ſprāg of this, namely that they knew not the highneſſe of God. For then wold they haue cōcluded thus: God is not delited in the things that ſeeme good in our own eies: for he is of another nature than we be: he is a ſpirit, & therfore muſt we ſerue him after a clean contrary faſhiō vnto that which pleaſeth our nature: nother muſt wee in this cace preſume to attempt any thing of our own heads: but we haue his law, in which he hath declared his will vnto vs, he hath preſcribed vs our rule, let vs hold vs vnto that. This is the ſobrietie which God▪ requireth by his worde, & whervnto he would haue vs to ſubmit ourſelues without ſwaruing any thing at al therefrō. Herevpon Eliphas ſaith, Behold the height of the ſtarres how high they be. This is according to that which I haue already ſayd: that is too wit, that foraſmuch as the creatures here beneath doo not moue vs ſufficiently to the feare and reuerence of God: we ſhould behold the skie: for thē are we the more liuely touched. True it is that it is too villanouſe an vnthankfulnes yea & a wāt of ſenſes, when we are not moued to honour God, though we opened our eyes but only to cō ſider the things that lie at our feete. For doth the earth bring forth ſo many fruits by his own ſtrength? the foode that we receiue thēce, cōmeth it of his own nature & diſpoſition? And therfore although a mā ſhould loke no farther but at his feet, it is certain that if he open his eyes he ſhal be conuinced that there is a God, whom he ought to worſhip: but for aſmuch as we be dull and groſſe headed, that doth not greatly moue vs. VVhat muſt we do then? To helpe ſuch rudeneſſe and infirmitie, let vs looke vpon high: & then muſt we needs be very brute beaſts, if we be not moued at the ſighte of the skie and of all the order which is to be ſeene in the ſtarres, & ſo goodly & exquiſite a diſpoſition, which doth ſufficiently teſtifie vnto vs, that there is a wōderful maieſtie of God. Men then muſt needes be aſtonied when they behold the skie. Furthermore ſith wee know that the ſunne and the ſtarres are ſo noble & excellēt creatures: thervpon let vs ad that which is taught vs heere: that is to wit, that God is aboue, & that we cānot reach vnto him. VVhē we know this, muſt we not needes be rauiſhed with much greater admiratiō? we ſee that the Heathen men whiche were not taught, were moued to idolatry by beholding the Sun, the Moone and the Starres. And why? for they ſaw there ſuch glory & dignity, as they thought they ſhuld haue done great wrong & iniurie to the ſun, if they ſhould not haue worſhipped him as God. And it is certain that men in this cace can do no otherwiſe when they haue no better direction: yet ſay I not that the heathen a [...] therfore to be excuſed: for they haue conceiued that the Sun & the Moone are creatures, yea euē liueleſſe creatures which haue no feling: but yet they hauing no ſcripture nor law to bee taught by, could not but be touched with this glory & highnes which appered in the ſun & Moone. By reaſon wherof they were moued to worſhip thē & to make idols of thē: & this error ſhal ſerue to our condēnatiō after another maner. For ſeing that God ſpeaketh vnto vs, & declareth himſelf ſo fully to giue vs record of his maieſtie, & ſheweth vs the way to come vnto him, & therewithall doth offer vs as it were autētick ſeales in the ſun and Moone to ratifie that thing vnto vs which he had ſpoken by mouth (as ther we [Page] ſee a proofe of it in effect:) I pray you ſhal we not be dubble gilty if this conſideratiō do not moue vs and make vs to worſhip this great God & his incomprehenſible maieſty, and to humble our ſelues vnder the ſame. This is the ſumme of that which we haue to learne out of this place. Let vs now come to that which Eliphas caſteth in Iobs teeth: namely that he did not thinke that God marketh things here beneath. For he chargeth him with this vngodlineſſe to ſay, that God walketh in the circkle of heauen, and that the clouds are a ſtop vnto him, ſo as he ſeeth 10 not the ſtate of mē to gouerne them. The thing that Eliphas doth here lay faſly vnto Iobs charge, is to be ſeene in all the wicked men of the worlde. For in aſmuch as they perceyue not that God is heere neere vnto them: they conclude, that they are ſo farre off from him, that they may ſport themſelues as though he ſawe them nomore. They be like theſe blinde wretches, who when they haue no viſible ſhape of God, thinke themſelues vtterly vndone, and that God is no more among them. If the Papiſts ſee not a crucifixe that may mow vppon them, or if 20 they ſee not their marmoſets, they will ſay, what now? VVhere is God become? They can no more skill of religiō, they know not what chriſtianitie meeneth, they pray no more vnto God, vnleſſe they haue their marmoſets, and may kneele downe before a blocke, or a ſtone. And ſo were the heathen alwayes wont to do. For we ſee that when the Heathen rayled at the law of Moyſes, they ſaid that the Iewes worſhipped the cloudes and an vncertaine and ſecrete Godhead, bycauſe they looked but vp too heauenward, and had no images too forge themſelues a 30 God after their owne deſire. The wretched Papiſts proceede after the ſame manner at this day, and are altogither like the heathen: and it is impoſsible that mē ſhould do otherwiſe, vntill ſuch time as God declare vnto them, that it is by another meane that he is neere vntoo them. Nowe in the meane while what doo theſe wicked men, which haue no deuotion in them? they thinke, Oh, God is aboue: but he is there in his glory: and what careth he for things here beneath? he will not buſie himſelfe about them nor meddle with them: neither is it a thing perteining 40 vnto him or comely for his maieſtie. Thus the wicked take occaſion too eſtraunge themſelues from God, and to giue themſelues libertie too all miſchiefe, ſaying that God ſeeth them not. And wee muſt note this thing well: For were it not that wee bee ſtayde by the hande of God, and that his worde doth ſtande vs in ſtead of a bridle: VVee ſhould fall into the like confuſion. For when our Lord doth declare vnto vs, that he dwelleth on high, and that hee beholdeth things heere beneath, and that there is nothing hid from him: VVell, wee are thereby 50 admoniſhed too walke as it were before his face. And hath he declared ſo much vnto vs? Yea, and he worketh alſo in vs by his holy ſpirite: he openeth our eyes to the end that wee ſhould thinke vpon his maieſtie in all oure deedes and thoughts: and for a greater confirmation, hee addeth, that his woord which is preached vnto vs is as a two edged ſword, ſo as it examineth all the thoughts and affections, and proceedeth euen vntoo the maree of the bones: as is ſayd of it in the Epiſtle to the Hebrues. To be ſhort, when God declareth vnto vs that he hath giuen 60 ſuch a property to his word: the ſame ſtayth vs: and if we had not ſuch a bridle, what ſhould become of vs? Let vs note well then this ſentence where it is ſaid, that the wicked vnder the ſhadow, that they do not perceiue God by their naturall witte, thinke they are ſcaped his hand: and then they triumph, and willingly perſwade themſelues, that God careth not for anything that is done heere beneath, and that here is nothing but cōfuſion, of all things, and that the ſame commeth not vntoo his knowledge. Concerning this which is heere ſayd of the Clouds, that the Cloudes are as a couert vnto God: that is very true, howbeit in farre other ſenſe. For when the Scripture ſpeaketh vnto vs of the maieſtie of God: it ſaith in deede that he is hid in the clouds: & to what purpoſe ſaith it ſo, but to the end that we ſhould not curiouſly gad aſtray as we are wont to do? For we ſee that men are ſo tickliſh as nothing can be more: and when they ſpeake of God, they diſpute of him to no purpoſe or reaſon, and without all modeſtie, ſaying: yea but how is this? and how is that? And when they reaſon of God, it ſeemeth they do not only ſpeake of him as of their companion, but as of ſome one that were inferiour vnto them. VVee ſee then ſuch diueliſh boldneſſe in men, that they will enter into the deepeſt ſecretes of God, and they will turne vp all things, and leaue him nothing vnremoued. To be ſhort, God muſt be as it were ſubiect vnto them. See whereto we are now come. For this cauſe the holy Scripture ſaith vnto vs, that God hath the darke cloudes as places to hide himſelfe in. And wherto ſaith it ſo? It is to mocke at the phantaſticalneſſe that is in vs. For will we purchace vnto God? VVill wee comprehend all his ſecrets? Let vs come but only to the cloudes, yet are we not come to the ſtarres by a great way. Behold, one cloude only doth ſo lette vs as wee cannot ſee the ſunne. And although his brightneſſe come vnto vs: yet know we not in what place he is. VVhē the Sunne ſhineth at noone dayes, if it bee a cloſe and a raynie weather we cannot marke the place of the Sunne, to ſay, it is now in ſuch a place. If a cloude let vs that wee cannot ſee a creature whiche ſheweth himſelfe dayly: I pray you how ſhall we comprehend what God is? So thē the holy Scripture mocketh at ſuche pride as is in men, when they will enquire beyond their meaſure and more than apperteineth vnto them, & diſpute of God at their pleaſure, and ſo diſcouer him, as too leaue him nothing at all. He is then hid in a cloude (ſaith the ſcripture:) yea, but it is not for that he ſeeth not: it is in reſpect of vs: for we cannot comprehend him: the cloude letteth vs, and our ſenſes are too weake. And for this cauſe Saint Paule ſaith in the place that I haue alledged, that men do vaniſh away in their owne imaginations. VVhat is ment by ſaying that they vaniſh, but that after men haue wandred this way and that way, they fade away as ſmoke? Euen at this point are we: but God on his behalfe hath ſo cleere a ſighte, that hee can paſſe through all the cloudes of the world, ſo as there ſhall be nothing darke vnto him. And for this cauſe it is ſayd that he dwelleth in vnapprochable light. This ſaying is very notable. God then cannot be knowne of vs. And why, ſeeing that there is nothing but brightneſſe about him? This woord vnapprochable, importeth that wee cannot come neere him. The more a man will lift vp himſelfe, the further he ſhall go from him. I meane to lift vp himſelf with pride and preſumption, [Page] as to ſay I can tell what God is, and I will comprehend him as I liſt. And in deede is not this a diueliſh ouerweening? For (as I haue ſaid) no mā can attaine to the brightneſſe of God, and againe, there is nothing in vs but pouertie, weakeneſſe, and vnabilitie. So then men of their ſelues cannot approch vnto God: but he muſt approche vnto vs, and we muſt conceiue him to be ſuch as he doth offer himſelf by his word, contenting our ſelues with that which is there cōteined. But it is ſayd, that although this way be ſuch, as by it wee cannot come vnto God: yet he 10 dwelleth in brightneſſe, that is to ſay, that his eyes are not blinded, but that he ſeeth and knoweth all things. Now then we vnderſtand how the cloude is a couert for God to hide himſelf in, yea ſo as men cannot come vnto him: but yet it is not a couert in reſpect of himſelfe, ſo as a mā might ſay, that he gouerneth not all things by his prouidence, or that he ſeeth not plainly, not onely all that is done here beneath, but alſo whatſoeuer men do here cō ceiue 20 in their minds. Now in the meane ſeaſon we muſt note, that certaine men thinking to honour God thereby,20 haue imagined that which is heere ſaide, which for all that is an horrible blaſphemie: and thus whiles men will honour God after their own fantaſie, they marre al. Some fooliſh men therefore haue thought, that it was not meete that God ſhould be troubled with vs, and that it ſhoulde be great derogation too his maieſtie thus to gouerne all things. VVhat (ſay they) ſhall God be carefull for a flie, for a worme, for a birde of the ayre, and for this and for that? that were a proper thing in deede. Thus whiles mē attribute vnto God ſuch an honour, as ſeemeth good vnto 30 themſelues, they ſpoyle him of his power & maieſtie. VVhat muſt we do then? Let vs learne to honor God, as he requireth it of vs: and let vs not (as hath bene already declared) do him ſuch ſeruice as wee haue forged in our owne brayne: but let vs ſimply herken too that, whiche God hath ſpoken and declared of himſelfe, to that which he hath ſpoken with his owne holy mouth: let vs hold vs to that reſolution, & let vs know that when we ſhall haue knowne God ſuch as he ſheweth himſelf in the holy ſcriptures, we may glorifie him, as it becōmeth vs, for that is 40 alſo the due honor, which he requireth, & alloweth. Now when it is ſayd in the Scriptures, that the prouidence of God and his mercie is ſtretched out euen vnto the brute beaſts, and that there is nothing but it is ſuſteined by his hand & power: herein is firſt declared vnto vs his power: and beſides that we ſee his infinite goodneſſe in that he is carefull euē for the wormes of the earth, & in that a birde of the ayre falleth not to the ground without his wil, forſight and ordinance. And behold: what goodneſſe is there in God, who vouchſafeth too haue care of ſo vile and 50 deſpized things, which wee alſo ſet ſo litle ſtore by? Furthermore thereby wee may alſo conclude, what loue he beareth vs, according to the reaſons & proufes of our Sauiour Ieſus Chriſt, how much more worth are you than litle ſparrowes? Now if they be nouriſhed of your heauē ly father: thinke you he hath no regard to mainteine you, or thinke you that you are not alwaies vnder his wings, or that he turneth not al things to your ſaluation, or that any thing hapneth vnto you without his good will? Thus muſt we honor god, not bringing him in ſubiectiō to our ſenſes & fantaſie, but accepting all that he declareth vnto vs of himſelf in the holy ſcripture. If we do ſo, we will no more ſay, God walketh in the circle of heauē, & therfore medleth not with our matters, it were an vnſeemely thing for him to be troubled with humane and earthly affaires: wee will ſpeake no more on that ſorte. And why ſo? for god needeth not to take pleaſure in idleneſſe. It is a beaſtly opinion which they conceiue of God, that would ſhut him out of this world, & thinke that al things are not gouerned by his prouidēce and power, ſaying: tuſh God is of ſuche glorie, as he muſt bee aboue in a happie life: he muſte haue no care of any thing. This is as much as too change God into an other ſhape. For our God (as I haue already ſaid) is not like vnto mortall mē, which do place a great part of their felicitie in liuing at eaſe, or in reſt and idleneſſe. God is not troubled as we are: he needeth not to breake his braines about things, to trauayle with his hāds, with his feete, or with any thing els: he gouerneth all things: and by what meanes doth he it? Is it by remouing himſelf, by going? by cōming? by framing of things? by making great diſcourſes? No truly: but he gouerneth and mainteyneth al things by his word alone, which is of ſuch ſtrēgth, that all creatures muſt needes obey it. So then we know that God doth not walke there aboue as it were in galeries, but filleth the whole world: and we muſt behold him as alwaies neere vnto vs. And bicauſe that on our behalf we be neare vnto him, wee muſt walke as before his face, knowing that we cannot go one foote but he beholdeth vs, & that al things are marked out before him. This is the brief ſumme of all that wee haue to note vpon this place. Now Eliphas asketh Iob: whither he haue marked the way of the elders, and what is become of the wicked, who (ſayeth he) are rooted out, broken and ouerthrowne, and their foundation, that is to ſay, al their ſtabilitie was as a riuer rūne out and dried vp. Here againe Eliphas cōfirmeth that which he had ſaid afore: that is to wit, that frō the beginning men haue knowne the wicked to bee puniſhed. True it is that God (as we haue declared) hath alwayes giuen ſome exā ples of his iudgemēts, to the end that men might be kept in feare: according to the ſaying of the prophet Eſay: The Lord ſhal execute his iudgemēts, & the inhabitāts of the earth ſhall learne rightuouſneſſe. Therefore when we ſee that the Lord ſtretcheth out his arme, to chaſtiſe the wicked, and ſhe weth himſelfe to be their iudge: it ought to moue vs to feare him, & to loue him. God then hath at al times giuen ſome tokens that men muſt needes come to accompt before him, and that iniquitie ſhall not remaine vnpuniſhed: but yet he doth not puniſh thē, that offend him, all alike. And therefore we may not make it a generall rule, that the wicked are puniſhed in this worlde: for then it needed not to reſerue any iudgement to the latter day. VVhat ſhould become of the immortalitie of mens ſoules? what ſhould become of the hope that we haue of the reſurrectiō? all that ſhould come to nothing. So then Eliphas marreth al, when he maketh a generall rule of the particular examples that God hath ſhewed. But the thing that wee haue to note is this: that when God hath puniſhed the wicked that lifted thēſelues vp againſt him: although the ſame haue bene done but once, yet we muſt conclude, that, although there be many wicked mē which are ſpared euen to the end, and after they haue lined in al voluptuouſnes, die in a minute of an houre without any [Page] languiſhing, yet muſt they needes come to accompt. But when ſhall that be? let vs paciently tarie till that which is now hid frō vs, be reueled. This is then the brief ſumme of that which wee haue to note vpon this place. Now in the meane ſeaſon let vs waigh the words that are ſpoken heere: which are, that the wicked for a time may vaunt themſelues, yea euen ſo farre as to raile againſt God, and to do things in deſpite of him: As Eliphas here reporteth of them that they ſay: Get thee from vs, and what can the Ahnigbtie do vnto vs? VVe ſhall ſee then this rage ſo furious 10 in the wicked, that they will by no meanes knowe God, but do things to ſpite him withall, as though he had no more power nor authoritie ouer them: But in the end God can pull thē downe wel ynough. Now in the meane ſeaſon Eliphas vpbraydeth Iob heere that he ſayde, that theſe menne miſſed not too haue their houſes furniſhed with goods: for it ſeemed vntoo him, that by this Iob ment to denie the prouidence of God. But it is cleane contrarie: for the confeſsion whiche Iob made is altogither ſuch as we ought to hold it: that is to ſay, that when 20 God ſpareth the wicked, and they ſeeme to be ſo happie, that they do nothing but mocke at all religiō, & the ſame remaineth vnpuniſhed: neuertheleſſe we muſt ſurmount ſuch temptations, and not be afrayd to cōclude, that God is iudge of the worlde, and will ſhewe himſelfe for ſuch a one although preſently wee ſee it not. Lo then this is a right and ſound confeſsion which Iob hath made: but it was miſtaken by Eliphas. Now we haue already declared theſe wordes: to wit that the wicked will ſay vnto God, Get thee from vs. Not that they ſo ſpeake: but that they flee 30 from all knowledge as much as in them lieth, & willingly and wittingly become brute beaſts, as it is ſeeme. If a man ſpeake to theſe ſcoffers, whiche ſeeke nothing els but to take their pleaſure, if a man ſpeake vnto them, (I ſay) of the iudgement of God, and threaten them therewith: it is a matter too ſtirre vp their choler. Yea and if it lay in their power they would haue the whole holy Scriptures brēt, that men might neuer more ſpeake of it. And wherfore? it is euen as a male factour which neuer would ſee neither gallows, gibet, nor iuſtice, nor any thing els. To be 40 ſhort, he would that there were no more gouernment in the world. So the wicked coulde finde in their hearts to deſtroy the maieſtie of God, if it lay in their power. In the meane ſeaſon they refuſe all doctrine, they ſtop their eares, and they blindfold their eyes, that they might neyther ſee nor heare. To be ſhorte, they withdraw themſelues, as much as they can, from the obedience of God, and would by no meanes be ſubiect therevnto. And alſo euen among our ſelues we ſee ſome that counterfait the great Chriſtians, which are contented to ſay at one word, well, we muſt obey God, and the woorde muſte be preached: but yet they would haue a man tell them a tale, of I wote neere what, ſo he rubbe them not on the galled backe. Such men (what proteſtation ſo euer they make) doo well declare that they ſeeke nothing elſe, but to bee eſtranged from God: and to ſay vnto him, Get thee from vs. For although they vtter not this blaſphemie with their mouth: yet men ſee well ynough what their minde and will is. VVell, for our part, let vs learne to walke before God in feare and carefulneſſe: and for as much as he is come once neere vnto vs, let vs pray him ſo to continue with vs, that wee may neuer be eſtranged from him. And ſeyng that his worde is ſo familiar among vs (as he doth dayly communicate the ſame vnto vs, by the preaching of his holy Goſpell:) let vs beholde him in the ſame, and deſire him to lift vs vp aboue the clowdes: yea euen vnto heauen by the faith which hee hath giuen vs, and that wee may increaſe more and more in the ſame, vntill he haue fully ioyned vs vnto himſelfe: to beholde perfitely that which is now hidde from vs: and to be fully faſhioned according to his image in the name of our Lord Ieſus Chriſt.

Now let vs fal down afore the face of our good God, with acknowledgement of our faultes, deſiring him too make vs ſo to feele them, that wee may learne to be diſpleaſed with them, and to ſigh and grone, not for our calamities and afflictions which wee ſuffer, but eſpecially for the offences which wee haue committed: knowing that when our good God layeth his roddes vpon vs, it is too drawe vs to ſuche knowledge of our ſinnes as might make vs ſory for them, and driue vs to aske forgiueneſſe of the ſame, and ſeeke the remedie whiche he hath promiſed: that is, that we running to him, and ſeeking to be ridde of all our ſinnes, ſhould coue [...] nothing but to pleaſe him in all things, and to dedicate our ſelues too his honor and glorie: praying him ſo to augment in vs the graces of his holy ſpirite, as wee may conſtantly perſeuer in his obedience in the middeſt of al the ſtumblingblockes and afflictions that may happen vnto vs, vntil he haue gathered vs into his heauenly reſt. That it may pleaſe him to graunt this grace, not only to vs, but alſo to all people and nations of the earth, &c.

The .lxxxvj. Sermon, which is the fourth vpon the .xxij. Chapter.

This Sermon doth ſtill proſecute the. 15. 16. 17. verſes, and ſome other part of the Texte therevnto annexed.

18 Yet hathe hee filled their houſes vvith treaſure: lette the intente of the vvicked bee farre from mee.

19 The righteous ſhall ſee them, and laugh at them, and the innocent ſhall mocke them.

20 Oure ſubſtaunce ſurely hathe bene hidden: and the fyre hathe deuoured the remnant of them.

21 Acquainte thy ſelfe vvith him, and deale vvith peace, and thereby thou ſhalte haue proſperitie.

22 Receyue the lavve of his mouth, and lay vp his vvoordes in thy heart.

[Page] WEe beganne yeſterday to declare to what end this ſaying of Eliphas tendeth, where hee reproueth Iob for ſaying, that God ſuffereth the wicked to proſper, and puniſheth them not, as it is truth in deed, according to the iudgement of the worlde. Eliphas and his fellowes had ſayd, that God doth neuer ſo delay his iudgemēts, but that they appeare here amongſt vs: which is againſt experience: So that the ſaying of Iob 10 is true, that wee muſt paciently abide till our God ſet all things in order againe: which ſhall not bee done in this world. VVe muſt thē walke in hope. And hope importeth ſo much, that wee ſhould not haue our ſight ſtayed vpon things preſent, but that although al things were out of order, yet wee muſt quietly abide Gods pleaſure. Eliphas groundeth himſelf vpon this point, that if we conſider the courſe of the world, we ſhal ſee that God hath at al times puniſhed the wicked. True it is, (as wee haue oftentimes ſayde) that God hath alwaies giuen ſome tokens of his 20 iudgements, for to keepe men in awe: but ſo far off is it, that hereof we ſhould make a generall rule, that the ſame is contrarie to all reaſon & truth. Now let vs come againe to that which hath bin alreadie begon to be handled. Eliphas ſpeaking of the wicked, attributed vnto them ſuch a pride, that they vtterly refuſe God, & wil not haue him come neere them, Not that they do vtter ſuch woordes with their mouth: but bicauſe they can not abyde that God ſhould bring thē vnder his ſubiection, as it is ſeene. Then till ſuch time as God hath tamed men by his holie 30 40 ſpirite, they can not beare the yoake, euery man woulde haue libertie too do as hee liſteth: But heere is mencion made of them whiche haue bene hardened a long time, & are wearie of all good doctrine, and ſo hate it that they would wiſhe that they might neuer heare more wordes of it. The number of ſuch men hath alwayes ben to great as it is at this day. Furthermore when they are gone ſo far aſtray, as they refuſe the doctrine of God: they do al things to ſpite him withal, as though he could do nothing againſt them, and ſay, what can the Almightie doo vnto vs? Truth it is that they will not ſpue out ſuch blaſphemie: but yet they walke boldly like murderers, ſo as they care no more for any threatning, but make a mocke at all things: vntill the hand of God vrge them, and conſtraine them▪ they will go on ſtill in their wickedneſſe. Now this is aſ much as if they ſhoulde affirme, that they cared not for any thing that God can do vnto them: and ſo to bee ſhort▪ we ſee, that Eliphas ment here to declare how farre men paſſe their bounds, when they haue a while continued in miſchief, and are become ſo diueliſh, that they cā 50 not abide to bee admoniſhed, and brought into the right way: namely that they defie God as though hee had no more authoritie ouer thē. And it is not onely in this place that we ſee it ſo: would to God we had not exāple therof before our eyes. But let vs note that which hath ben touched: namely that the holy Ghoſt ment to ſhew vs here as in a glaſſe, whether men fall headlong when they are a long time noozeled in their ſins: that is to ſay, that there is ſuche brutiſh beaſtlineſſe in them, as they runne with their heads againſt God. For there is no more remorſe of 60 conſcience in them, as S. Paule ſaith: their conſciēces are rocked faſt a ſleepe, ſo as they make no more doubt of any thing. And it ſerueth to the end that we ſhould walke in feare, and pray vnto God that he ſuffer vs not to come into ſuch extremitie. Now let vs go on foreward with the ſaying of Eliphas. He asketh of Iob, whither he haue marked the way of ſuch men, or whither be hath taken good heede of it. They which expound this ſentence, as though Eliphas reproched Iob for folowing them, or faſhioning himſelf like vnto them, are deceiued: but rather he intendeth too ſay, that Iob is a man altogither without iudgement, for that he doubteth whither God puniſheth the wicked, ſeing he hath alwaies perceiued that he doth it. But herein is he deceiued, for that hee ſaieth alwaies. That might haue well bene: but yet God hath not ceaſſed to reſerue many puniſhments vnto the time to come. He ouerthrew the citie of Sodome with the others neere vnto it: but hath he done the like to al other townes, that were ſo giuē ouer to euill? No truly. He did once ſend a flud ouer al the world: yea but it was but once: and yet we ſee that mē haue not ceaſſed to prouoke his vengeance vpon them. Yea: but we muſt not appoint him a law to puniſh ſinnes alwaies alike: he will deale as it pleaſeth him, & we muſt cōtent our ſelues with the order that he taketh. Yea truly for (as we haue ſhewed) if he reſerued no puniſhments, it would ſeeme that there ſhould be no iudgemēt, & that we ſhould no more come to any accoūts: And if al things wer ſo perfectly reſtored in this worlde, that there were no more to be wiſhed for, nor any thing to miſlike: thē would there be no more of the reſurrectiō. Therfore it behoueth our God too vſe ſuch meanes, as he do but onely giue vs ſome exāples whereby we may know that ſinnes ſhall not remayne before him vnpuniſhed, & that whereas he delayeth vs as now, & holdeth vs in ſuſpence till the latter day, it is too the end that wee ſhould not fixe our mindes here beneth, as though things were alredy ſo accōpliſhed, that there were no more to be wiſhed for. This is then a brief ſumme of that which Eliphas mindeth to ſay in this verſe, haſt thou not marked the wayes of the worlde? for this worde world ſignifieth ſometimes antiquitie: as if he ſhuld ſay▪ it is not now that God beginneth to puniſh the wicked, but the hiſtories of old times do ſhew vs that he hath alwaies done ſo: it is ſo long ago ſince Sodome and Gomorrha periſhed, it is ſo long ago ſince the fludde was. Know thou thē that God hath brought the world vnder this rule, that he will deale with men according too their deſerts▪ Furthermore Eliphas hauing ſpokē of the puniſhmēt of the deſpiſers of god, & of thoſe that were gone ſo far out of order that they mocked at his power doth yet more aggrauate their malice when he ſayeth, neuertheleſſe God hath filled their houſes with treaſure. For if men were not bound vnto God, they might wel excuſe thēſelues in that they do not yeeld thēſelues ſubiect vnto him: but all excuſe is taken away, & men are guiltie of ſuch vnthankfulneſſe, that they muſt needs remaine amazed, when hauing perceiued that god by faire meanes draweth thē vnto him, yet they haue ſet thēſelues againſt him, and would not by any meanes abide that he ſhould winne thē. Now we ſee what Eliphas ment by ſaying, that God had filled their houſes with treaſure. It is true that all men generally are boūden vnto God, for aſmuch as they be created, placed in this worlde, and mainteyned there by him: [Page] but when God declareth himſelfe vnto man more peculiarly: that is done to make him ſo much the more inexcuſable. As howe? Thus: too a man that is in proſperitie God ſendeth all things as he would wiſhe: the ſame man hath leſſe cauſe to murmure agaynſt God, than an other which is afflicted and tormented many wayes: and when the riche menne, and thoſe that liue ſo at eaſe, turne the head againe, & play the reſtie Iades, it is certaine that the ſame is to be compted a more haynous offence. And not without cauſe: for this gentle handeling which God hath 10 thus ſhewed vnto them, ought to ſoften their hearts: and although they were ſtubburne of nature, and had ſome fearceneſſe in them, yet God when he intreated them ſo gentily, hee meant too winne them by that gentleneſſe. Seing then that they be ſo wilde: their offence is doubled. And this is it that Eliphas ment in this place. And therefore let vs on our parte learne too way aright the graces which God beſtoweth vpon vs, and the benefites whiche we receyue at his hande, which are vnto vs as many warnings to yeelde our ſelues obedient to him: and ſo farre 20 forth to honour him, as to commit the gouernement and mayſterſhip ouer vs into his handes. For if we be bounde vnto a mortall man: although hee vſurpe authoritie ouer vs into his handes. For if wee bee bounde vnto a mortall man: although he vſurpe authoritie ouer vs: yet wee will take it at his handes. And why ſo? I am bound wil we ſay, nature teacheth vs that. And how much then ſhall we acknowledge our ſelues boūden vnto our God, for the benefites which he hath beſtowed vpon vs, to 30 him that hath created and faſhioned vs, to him that maintayneth vs, to him that ſo many wayes ſheweth himſelfe a father vnto vs. How can we yelde vnto him that which we owe him? And therefore (as I haue already touched) let euery of vs looke well into him ſelfe, and conſider the benefites that God hathe beſtowed vpon him, to the ende they may all be helpes vn to vs, to bring vs to his obedience, ſo that he may peaceably raigne ouer vs, and guyde vs, and we by no meanes rebell agaynſte him. And ſpecially when God ſhall haue dealt ſo fauourablie with vs and poured out his liberalitie vpon vs: let that ſerue to make vs tractable 40 vnto him, and let vs not deſire God to eſtraunge himſelf from vs, what ſhoulde become of vs▪ ſhould we not think that all the benefites which we haue & receyue, proceede of nothing elſe but for that God is neere vnto vs? And if God were not with vs, what good thing coulde we haue, ſeing that all commeth from him? So then the ſtate and condition of men is miſerable, when they aſſay to flee frō the preſence of God: ſeeing they ſeeke nothing but all miſchiefe. VVherefore let vs learne to humble our ſelues when God ſhall haue filled vs with treaſures: and let vs 50 not do as horſes that are to fatte, which kick agaynſt their mayſter: as God vpbraydeth the Iewes in Moyſes ſong. Let vs not be like vnto horſes whiche are to well fed, but let vs ſubmit our ſelues vnder the ſubiection of our god: knowing that although wee haue receyued a great number of good things at his hande, in a minute of an houre he can bring vs to pouertie: if he haue made vs fatte, wee may in ſhort ſpace become leane: he needeth but to blow vpon vs, and behold all our wealth ſhal vaniſh away. Seeing it is ſo, then let vs walke alwayes in feare, acknowledging 60 the good things which wee inioy, to come of God, and doing him homage for the ſame: knowing that wee could not inioye them, if it pleaſed him not to continue his grace and fauour towardes vs. Thus the riches ſhall be happie and bliſſed, and honours and pleaſures and ſuche like things ſhall not be meanes to make men drōke and to bring them aſleepe: but rather to make thē watchfull, and to put all things in Gods hands: as if they ſhould ſay, Lorde it is truthe that hitherto thou haſt vſed ſuche goodneſſe towardes vs, that wee haue liued at our eaſe. But what? If thou ſhouldeſt but turne away thy face, behold we were vtterly vndon. So Lord, as thou haſt maintayned vs & preſerued vs vnto this time: let it pleaſe thee ſo to continue euen to the ende. Now Eliphas ſayth here, that theſe were deſtroyed before the time, and that their foundation was as a riuer that is runne out. VVee ſhall ſee it ſometime happen to the deſpiſers of God, that whē they haue hoped to attayne vnto maruelous things, God ſhall throw them downe, and they ſhall bee diſapointed of the vayne hope which they ſhall haue conceyued. VVee ſee it then: yea and although God ſuffer the wicked too liue and die in proſperitie: what is that to the purpoſe? for if we conſider the preſent life: I pray you of what continuance is it▪ VVe liue in deede: but yet man ſhal be alwayes ſuch, as the holy Scripture deſcribeth him to be, that is to ſay, as an hearbe that is greene. But aſſoone as the winde bloweth vpon it, it withereth away: aſſoone as the ſythe paſſeth ouer it, the graſſe becommeth haye, his ſappe is dried vp, and it periſheth by and by, there nedeth but one broyling heate of the ſunne, and all is burnt vp. So then we knowing the frailtie of our life, ought not too thinke it ſtrange, that we bee compared too a riuer that is runne out and dried vp: or too a riuer whiche runneth in ſuche wiſe, that if there be ſome water as now: ſhortly after it is not ſuche as wee haue ſeene it too bee. This is a naturall thing. But Eliphas ſpeaketh here of a riuer that is ſo broken out of his bankes, as afterward it drieth vp, and hath no more his courſe. Euen ſo fare the wicked, whiche are become ſo bold, as they thinke they ſhall neuer fayle: but they ſhall be ſo waſted, that there ſhall not remayne one droppe of ſtrength in them. So then if wee take not this ſentence according to the minde of Eliphas: wee may gather a good and profitable doctrine out of this place: that is to ſay, that although God do not puniſh the wicked at the firſt, euen in this life: but ſpareth them: yet they ceaſſe not too be like vnto a riuer that runneth out: there is no ſoundneſſe in them▪ yea and they ſhall periſh before theyr time. And why, before their time? bycauſe they perſuade themſelues that their ſhal liue heere for euer, and thinke that thier felicitie ſhall continue alwayes: but God cutteth off there life, and laugheth them too ſcorne: And when they ſay, my ſoule fill thy ſelfe, and thinke that they ſhould ſwallow vp the whole worlde: they ſhall be but a ſtrawe breadth from their liues ende: for God throweth them downe. It is not without a cauſe then that he ſayth, that they periſh before their tyme, for they are diſapoynted of their hope when they promiſe themſelues long life: and our God cutteth them ſhorte, as it is ſayde of them, that they are, as if a man ſhoulde cutte the threede of a weauers webbe. It ſeemeth that the threede ſhoulde go ſtill on, when wee ſee the weauers worke apace, but the threde breaketh and the webbe ceaſeth. So happeneth [Page] it to the lyfe of man, when we thinke to go forward, and it ſeemeth vnto vs that we ſhall neuer haue an ende, wee are become dronken with our ſelues, and beholde, in the meane ſeaſon God cutteth of the threede, & there is no more to do. Let vs then minde this doctrine here, ſo that when wee knowe the ſhortneſſe of our lyfe, wee may ſo conſider the heauenly enheritance which is promiſed vs, that our expectation may bee ſettled there, knowing that all they that lay their foundation in this worlde, haue no great ſureneſſe, bicauſe they builde vpon the water, or in 10 the ayre. All that then muſte vaniſhe away: as wee ſee that God puniſheth the preſumption of them that buyld in this world, & put their truſt in things preſent: he ſheweth thē that they do nothing elſe but buyld in the water, or in the ayre, as wee haue ſayd. There is nothing but the kingdome of heauē that is certaine & vnchāgeable. VVe muſt then be grounded there: that is the true ſtay, as the Scripture ſpeaketh of it. This is a brief note of that which wee haue to marke out of this place. And that wee may yet profit more by this doctrine, lette vs way this ſaying,20 before their time, that the wicked ſhall bee deſtroyed before their time, bycauſe our God taketh them hence, as if he ſhould pul them vp by the rootes by force. For they faſten themſelues here vpō earth, as though they ſhould neuer be taken away: they take roote here, but it is onely in imagination. The wicked then and the deſpiſers of God ſhall take ſuch roote in their pryde, that they ſhall thinke they haue a foundation an hundreth foote deepe in the earth, and that it is impoſsible to ſhake them: yea, but God wil giue them but a little fillup, and they ſhal be 30 ouerthrowne: for this roote is but imagined. And ſo it is not without cauſe that he ſayeth, the wicked periſh before their tyme. Neuertheleſſe, let vs hold faſt that which hath bene ſhewed: that is to ſay, that if the time continue long, and we do not perceyue that our God will repreſſe the wicked and deſpiſers of his maieſtie: let vs not therfore be diſcouraged. Let vs walke on ſtill, and ſuffer God to vſe his libertie: that is too witte, if it ſeeme good vnto him, let him chaſtiſe the wicked in this worlde: if nor, let his iudgement be hidden from vs vntill wee come to 40 the latter day, when all things ſhall be diſcloſed. Eliphas ſayeth moreouer, that the rightuous ſhall ſee them & laugh at them, and the innocent ſhall make a mocke at them. It ſeemeth at the firſt ſight that this is not cōuenient, ſeing that the children of God ought to folow their heauēly father. VVe know that God is inclined to mercie and pitie: and when men mocke at them that are afflicted, the ſame is not without crueltie. How is it then that the holy Ghoſt attributeth ſuch an affection to the childrē of God, as to mocke at the wicked, when they ſee them ſo throwne 50 down? Let vs note firſt of al, that for to behold the iudgements of God aright, & to take ſome profite thereby, we muſt be purged of all our carnall affections: we muſt not be led with a deſire of vengcāce, nor be moued with exceſsiue paſsions, as wee are wont to be: all that muſte bee amēded in vs, and we muſt haue a pure & cleere ſight to behold the doings of god. If we be thus diſpoſed, we may then without any crueltie mocke at the wicked, whē god deſtroyeth them: as in deede wee muſte like well of the iudgements of God: and finding them good, wee muſte 60 alſo reioyce at them, bycauſe that our ſaluatiō is thereby aduāced, and god thereby declareth his loue that hee beareth vs. Let vs learne then that when God puniſheth the ſinnes of the wicked, wee haue matter to reioyce at. Yea but wee muſte knowe wherefore. There are two cauſes: we haue cauſe to reioyce, for that god thereby declareth himſelfe to be a iudge, and his glorie and his maieſty do therby appeare. Lo this is a matter of reioyſing: for as oft as our God ſheweth himſelfe, & giueth vs ſome triall of his ſtrength and power to glorifie him, it behoueth vs to reioyce at it. For what greater ioy can we require, than the preſence of our God, and that he ſhould thus draw neare vnto vs? And for the ſecond cauſe, God thereby declareth that he hath a care ouer vs as ouer his children whē he puniſheth our enemies, and thoſe that troubled vs & delt outrageouſly with vs. God thē by chaſtiſing the wicked, doth ratify & cōfirme the loue that he beareth to the good & faithfull mē. This is againe a ſecōd cauſe of ioy. But yet wee muſt (as I haue ſayd) be cleane purged of all deſire of vengeance, and of all malice. To be ſhort, when we haue put off al that is of our fleſh, & the ſpirit of God guydeth vs, we ſhall haue a right & pure zeale, to reioyce at the fall of the wicked, and to take ſome profite by the iudgements of God. There is yet one thing to be noted, which is that where it is ſayd, that the righteous ſhal mocke at them whom God ouerthroweth and deſtroyeth: the ſame is not ment of all thoſe that are afflicted: for there be many whome God chaſtiſeth for their wealth, whiche are not men altogither paſt amendment: and he puniſheth them only in their bodies, too the ende that their ſoules might not periſh. But heere is no mention made but of the reprobates. VVe know not whom God hath vtterly reiected, except he ſhew them vnto vs, as he did them of Sodome and Gomorrha, and thoſe that were deſtroyed by the floud. Here wee haue a certaine teſtimonie of the extreme vengeance of God, for there was no place of repentance left for thoſe wretched perſons, bycauſe they made themſelues vnworthie of mercie. Of theſe thē & other ſuch like we may reioyce. But when God ſhal chaſtiſe our neighbours, and wee knowe not yet whether he wil haue pitie on them, we muſt haue cōpaſsion on their miſeries, and be ſo moued with the iudgements of God, as we may conceyue hope that he will ſend ſome releaſe to them that are ſo afflicted. Too bee ſhorte, thus muſte wee put this texte in practiſe. True it is, that this doctrine thus briefly touched, might bee darke: but if euery man note well that whiche I haue touched, he may afterwarde more at large thinke on it: and ſo the things that are thus briefly touched, may neuertheleſſe content vs. Firſt of all I haue ſayd that wee muſt vſe ſuch gentleneſſe towards all our neighbours, as to wiſh their health, and to be ſorie for their euils: as S. Paule teacheth vs that the rule of charity requireth. Lamēt (ſayth he) with them that ſuffer. And we ſee that the children of God haue alwayes had this affectiō and zeale. Yet if we ſee that God puniſheth ſinnes, we may alſo reioyce at it: yea and for as much as God therein declareth & ſheweth himſelfe vnto vs, our ſayth muſt bee the more and more ratified and confirmed in him, when we ſee that he hath a care ouer mankind, and that all things are guyded by him. Now it followeth, that our ſubſtance is not conſumed. True it is, that worde for worde it is, if our ſubſtance bee not conſumed or [Page] bidden. For the Hebrue worde ſignifieth two things: properly it ſignifieth too hide: but bycauſe when a thing is hid, it is no more ſeene, & it ſemeth that it is quite gone: by the likeneſſe that is betweene them, it ſignifieth ſomtimes to cut off, and to bring to nothing. Furthermore it ſeemeth that he ought to haue ſayde, was not their ſubſtance deſtroyed? referring the ſame to the wicked. And in deede the place was ſo tranſlated by the Greekes. But if wee beholde it narrowly, it ſeemeth that the natiue ſenſe is this: yet our ſubſtance was not bidden. And let vs 10 note, that it is a maner of ſpeach muche vſed among the Hebrues, whiche importeth a greater affirmation: as if it were ſayd, yea, it is certaine that our ſubſtance is hid. Alſo the worde Substance importeth our ſtate, our being, that which wee haue in hande and the way to preſerue vs, or reſtore vs. I ouerpaſſe the expoſitions that they giue vpon this place, whiche doo not agree with it: let vs ſimply hold that which Eliphas meneth to ſay. He maketh here compariſon of the rightuous with the wicked, and of the faythfull, with the deſpiſers of God. As concerning the 20 faythfull (ſayeth he) of a truth our ſubſtance is hidden. Now when hee vſeth this worde, by de, hee meaneth not that their ſubſtance is periſhed or loſt: but contrariwiſe, that it is layd vp in ſafetie, as a treaſure. How commeth it to paſſe, that in the midſt of ſo many dangers as wee are in, yet we remayne vpright and are vpholden, if wee were not as it were vnder the wings of God? To be ſhort, if we were not as it were in ſecrete & layd vp as a treaſure: it is certain that our life euery minute of an houre ſhould be takē frō vs one way or other. So thē we haue here a very 30 good doctrine, whē it ſhal be thus vnderſtāded according to the ſenſe of the texte. For thus ſhall the righteous ſay: Our ſubſtāce and ſtate (that is to ſay, the power to mayntaine vs & preſerue vs,) is all of it hidden. But as for that which is left vnto the wicked: it is deuoured by the fyre: That is to ſay, God leaueth them nothing at al, in ſomuch that they muſt needes be deſtroyed with all their wealth. It is true that during this mortal life, it may ſeeme that we are fwallowed vp & quite ouerwhelmed, that we are in great diſtreſſe, and to be ſhort, that we haue nother ſtrēgth nor 40 ſubſtāce. But ſo much the more muſt we practiſe this doctrine, & apply it to his right vſe by following that which S. Paule teacheth vs, namely that we are dead & our life is hidden. S. Paule ſhewing what is the ſtate and cōdition of the faithfull, whyles they are in this world, ſayeth that their life is hiddē, as if it were not at all: But it is hiddē in a good ſtorehouſe: for (ſayeth he) it is hiddē in God, with our Sauiour Ieſus Chriſt. The life of Ieſus Chriſt being in heauē in that glorious bodie in the which he was rayſed vp, is not made manifeſt vnto vs, for if we loke wher 50 Ieſus Chriſt, or his kingdome is, we ſhall not perceiue by our naturall wit, what is become of him. Neuertheleſſe ſeing our life is hiddē in heauē with Ieſus Chriſt, we may bee well aſſured of it. So then wee note in the firſt place, that God minding to proue our faith & hope, will ſuffer vs to bee cōpaſſed about with many dangers, and our life to hang, as it were vpō a threede: and the windes to carie away our ſubſtance euery way. To be ſhorte, in ſteade of hauing one drop of life: hee wil ſuffer vs to haue a thouſand deaths before our eyes, ſo as we ſhall thinke that we 60 ſhould periſh a thouſand wayes. But let vs not feare for all that, ſeing that God kepeth vs vnder his ſhadow. For ſo long as we haue that place to retire vnto, we ſhal be in good ſafetie. Thus then muſt wee practiſe this doctrine. And afterward when we caſt our eyes vpō the wicked & behold their deſtruction, let vs be ſo muche the more aſſured of Gods goodneſſe, & take an occaſiō ſo much the more to magnifie him, ſaying: O Lorde what a priuilege is this, that thou haſt giuen vs, ſeing that our life is in thy hand, and that thou art become the keeper therof: & yet wherein do we differ from them whom we ſee to be cō ſumed? we ſee them come to deſtructiō, we ſee that that which is left vnto them, is cleane waſted: & Lord wherin do we differ from them? In nothing truly, ſauing that of thy meere mercie it hath pleaſed thee to chooſe vs vnto thy ſelf as thine inheritance, that thou mainteyneſt vs, and giueſt vs grace too walke in thy obedience, and that thou doeſt continue ſuch benefits in vs, as thou haſt begōne, and guydeſt vs in the way of ſaluation. Frō whence Lorde cōmeth all our wealth. And yet we ſee what a priuiledge thou giueſt vs, as though wee were exempted frō all the miſeries of this frayle life, asthough wee were no more to be counted amongſt men. Now Lord ſeing that thou doeſt this honour, and beſtoweſt this benefite vpon vs: muſt we not needes magnifie ſuch goodneſſe of thine towardes vs? Thus I ſay, when wee haue knowen what fauour God ſheweth to his faythfull ſeruants, we ought to be ſo much the more confirmed therein, and alſo ſtirred vp to giue him thankes for the ſame. And bycauſe it can not be done vnleſſe wee beholde the deſtruction of the wicked, and reioyce thereat: therefore alſo it is good for vs to knowe, that when God puniſheth the wicked, and poureth out ſome token of his vengeance vpon thē, it is done to aſſure vs the more of his fatherly fauour & loue that hee beareth to vs warde. Nowe when Eliphas hath thus ſpoken, he exhorteth Iob to acquaint himſelfe with God, and too bee at peace with him, ſaying, that the ſame ſhall turne to his proſperitie. And after that he addeth, That be ſhould receyue the lawe of God, and place his wordes in his harte. In ſaying that Iob ſhould acquaint himſelfe with God, his meaning is that hee had earſt withdrawne himſelf from him: And in ſaying that hee ſhould be at peace with him, he ſignifieth that by his wicked life hee had declared himſelfe as an enimie to God. This is euill applied too his perſon as we haue already ſeene: but yet the doctrine of it ſelfe is true and very profitable. And howe is that? firſt of all it is heere declared vnto vs, that when menne runne aſtry, it is as muche as if they eſtranged themſelues from God. Therfore when we be giuen ouer to our vices: wee ſpyte God, and are a let vnto him that he doth not drawe neere vnto vs: and it is as much as if we ſhould take our leaue of him, or els runne away from him without taking any leaue at all. And in deede it is not without cauſe that the Scripture ſayeth, that men haue not the feare of God before their eyes, & that they knowe God no more, when they take ſuch libertie vnto themſelues. VVee ſee them that men growe, as it were wilde, and become ſuch brute beaſts, that they be nomore of the houſhold of God: and yet thinke they be in good caſe when they be ſo departed from him, ſo long as they thinke not vpō their vices and ſinnes. Thus much for the firſt. Secōdly it is ſhewed vs, that mē make [Page] warre againſt God. There needeth no Herault nor trumpette to make a ſolemne defiance: for men ſhewe themſelues mortall enimies of God and wage warre agaynſt him, ſo oft as they runne aſtray, and pepart from his obedience. If the ſubiects ſhould riſe vp againſt a King, I pray you were it not a warre much more wicked, than if there had bene ſome colour of reaſon, and the ſolemnities obſerued, as it is wont to bee? Nowe when men giue ouer thēſelues to wickedneſſe, they put themſelues in armes againſt God: for it is moſt certayne, that looke how many 10 wicked affections and luſtes be in vs, ſo many men at armes haue we ready to fight againſt God and his iuſtice. So much the more then behoueth it vs to note well thys place, that is to wit, that we can not take vnto our ſelues ſuch libertie to do euill, but it is to take away al the familiaritie that wee haue with God, and to become wylde beaſtes, and ſo to ſtray from him, that we be no more vnder his hande and obedience. But yet there is a greater miſchiefe & further out of ſquare, which is that willingly and wittingly we raunge our ſelues in battell agaynſte 20 God. How ſo? Behold what a horrible thyng it is that the creature ſhould lift vp himſelfe againſt him that hath faſhioned him. And what ſhall we get by it? who ſhal haue the victorie? we ſee well that we are worſe than madde, ſeing that wee ceaſſe not yet to run thus ragingly againſt him. This is it that we haue to note vpon this place. And on the contrary part, let vs follow the exhortation that is giuen vs heere: whiche is, that if for a time we haue gone out of the way, and our luſtes haue cauſed vs ſo to ſtray and ſcatter abrode, that we are become wilde beaſts, ſo as 30 our God can lay no hande on vs, and that wee haue not kept our ſelfe vnder his gouernement as it behoueth vs: let vs ſeke to acquaint our ſelues with him, that is to ſay, lette vs indeuer to winde our ſelues into his familiaritie. And how ſhall that be done? we know that our God calleth vs vnto him by his woorde. And when he ſeeth that we bee gone aſtray and out of the way, he ſayeth, come agayne, come agayne. God then cauſing his worde to be preached vnto vs, tēdeth to no other end, but to make vs [...]ame, whereas wee haue bene wilde: that is too ſay, to 40 be taught and to be layd hande on at the firſt. VVhen we haue learned this leſſon, wee ſhall haue profited well for our whole life: wherto tendeth the whole holy Scripture but to make vs famililiar with God? True it is that oure God for his part doth ſhew himſelfe ſo familiar, as that there can be nothing more: he is as a nurſe and as a mother: he doth not onely compare himſelfe to the fathers which are louing and gentle to their childrē, but he ſayth alſo that he is more than a mother & more than a nurſe. Seing then that God vſeth ſuch familiaritie with vs: let vs be no more lyke wylde beaſtes: and if wee haue bene, let vs not cōtinue ſo ſtill. And when we ſee that we haue bene ſo froward and ſo madde as to moue warre agaynſt him by our ſinnes: lette vs ſeeke meanes to bee at peace with him. And how ſhall that be? It lyeth not in vs to do it: but hee muſte preuent vs by his infinite goodneſſe. VVhich thing hee doth when the Goſpell is preached, whiche is named the doctrine of peace, and (as S. Paule ſpeaketh of it) it is the meſſage of reconciliation. Seeyng then that God calleth vs to him, of his owne good will, & preuēteth vs, nor tarying til we come to ſeeke peace with him, but cōmeth before vs, & ſeeketh nothing elſe, but to be reconciled with vs: let vs not be ſo vngracious as to reiect him through our vnkindneſſe, & to make no acc [...]pt of the benefit which he offereth vntoo vs: but let vs wyth true humilitie yeeld ourſelues ſubiect vnto him, knowing that he is ready to receyue vs in the name of our Sauiour Ieſus Chriſt, & will cauſe vs to feele that he wil be a gentle & pitifull father vnto vs, if we be true childrē to him.

Nowe let vs fall downe before the face of our good God with acknowledgemēt of our faults, knowing that if he would deale rigorouſly with vs, wee ſhould be a hundreth times ſwallowed vp, & alſo that we are not worthy to be maynteyned in this mortal life: & therefore muche leſſe worthy of the heauenly inheritance & infinite glory which hee hath prepared for vs in heauen. So then acknowledging our ſinnes and vnbeleefe wherevnto wee are ſo much inclyned, let vs pray him that of his mercie it will pleaſe him to beare with vs, vntill the attonement be made betweene him and vs, and that wee may take ſuch profit by all the chaſtiſements that hee ſendeth into the world, as we may alwayes acknowledge him to be the iudge of the worlde, and that he will leaue no iniquities vnpuniſhed, how long ſo euer he tarie. To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father, knowing that hee prepareth for vs an eternall inheritance in heauen, notwithſtanding that as now we be in a poore and miſerable ſtate here in this worlde. That it may pleaſe him to graūt this grace not only to vs, but alſo to all people, &c.

The .lxxxvij. Sermon, which is the fifth vpon the .xxij. Chapter.

This Sermon is ſtill vpon the .xxij. verſe: and afterward vpon the text which is hereunto annexed.

23 If thou returne to the Almightie thou ſhalt be buy It vp, and dryue avvay iniquitie far from thy Tent.

24 Thou ſhalt lay golde vpon the duſt, and as the pebble ſtone of the riuer, the golde of Ophir.

25 The almightie ſhall driue away thine enimies, and thou ſhalt haue a ſtrong fortreſſe.

26 Thou ſhalt take pleaſure of the almightie, and lift thy handes to God.

27 Thou ſhalt make thy prayers vnto him, and hee ſhall heare thee, and thou ſhalt pay him thy vovves.

[Page]28 Thou ſhalt determine a thing, and it ſhall be eſtabliſhed vnto thee, and his light ſhall ſhine vpō thy vvayes.

29 If the vvicked bee throvvne dovvne, I am lifted vp: and God ſhall ſaue thoſe that looke lovvly.

30 The innocent ſhall deliuer the Countrie: and it ſhall bee preſerued by the pureneſſe of thy handes.

ACcording to that which I haue already declared, wee muſt take this as an exhortation 10 that is made vnto vs all, too ſhew vs what true repentance is. Surely Eliphas hath miſapplied this too the perſon of Iob: but yet the holy Ghoſte meant to deliuer vs a generall doctrine and ſuch a one as might be greatly to the profite of vs all. Heere before we haue ſeene what it is too bee acquaynted with God, after that a man hath gone aſtray from him. For when men giue ouer themſelues too euill, they quite forget God & turne their backe to him, and become as wilde men. But 20 like as they that runne aſtray after that ſorte, doo alienate themſelues from God: ſo muſt wee acquaynt our ſelues with him, ſuffering him to gouerne vs, and ſhewing our ſelues eaſie too bee guyded by him, ſo wee may become like lammes, and not play the wilde beaſtes, when hee giueth vs any ſigne too come vntoo him. After that Eliphas hath ſpoken thus: hee addeth, That hee whiche▪ hathe gone aſtray ought too take the lawe at the mouth of God, and place his woordes in his hearte. This is a very notable poinct: for the rule of good life, is that we ſhould heare God ſpeake 30 vnto vs, and knowe that the way whiche hee ſheweth vs, is that whiche we ought too holde. Seeing then that men go aſtray from the way of ſaluation ſo ſoone as they ſwarue from the lawe of God: Therefore it is ſayde expreſſely in this place, that wee muſte receyue the lawe at his mouth. Howebeeit for aſmuche as our allowing of that whiche is ſpoken vnto vs, is not all that wee haue to do: Eliphas addeth that wee muſt ſettle it in our heartes. For although a man yeelde himſelfe to the obedience of God concerning the outwarde appearance: that is not the 40 chiefe poinct: wee knowe it ſhall not greatly aduauntage vs too abſtayne from doyng euill onely as touching our eyes, handes and feete: but the harte muſte go before and guyde all the reſte. VVill wee then profite well in the ſchoole of God? his worde muſt take deepe roote in our heartes, according as it is ſayde, that hee regardeth truth, and contrariwiſe abhorreth all hypocriſie. Nowe wee ſee in what wiſe wee muſte turne too God when wee haue bene as it were banniſhed from him: that is too ſay, wee muſt become his ſcholers, and he our mayſter. And thereby 50 wee may gather, that all 60 they whiche walke not according to the pure worde of God, are gone aſtray, although men allow well of them▪ as wee ſee oftentimes, how men thinke there is nothing but all holineſſe in thoſe whiche followe their owne fooliſh deuotions. And it hath beene an ordinarie abuſe euen frō the beginning of the worlde, (which raigneth yet at this day too muche) that men will needes be gouerned at their own pleaſure, and yet thinke that their doings ought to be well allowed of before god. Contrariwiſe what is auouched heere? It is ſayde that all they whiche walke not according to the woorde of God▪ are gone aſtray. No doubt but they will perſwade themſelues that their life is good and holy, and it may bee that men will clappe their handes in token that they like well of them: but there is but one onely competent iudge that can giue ſentence in this cafe with authoritie, whiche is God: and wee heare what hee pronounceth of it. Therefore wee muſt no more replie to iuſtifie our fooliſhe deuotion, nor ſay wee thinke that ſuche a thing is good. All our owne fancies muſt bee layde downe, and wee muſte harken what God ſayeth, and ſuffer him to haue the maſterſhip ouer vs to ſhewe vs the way that hee will haue vs to followe. This is it that wee muſte firſt learne. True it is that this doctrine is oftentimes tolde vs: but yet is it not without cauſe that the holy ghoſt ſpeaketh of it ſo much: for wee ſee howe men are wedded to their owne will, we will alwayes be wiſe in our owne conceytes, and wee can not finde in our hearts to giue God ſuch honour, as that he ſhould haue all the maſterſhip ouer vs, and wee ſhould be his ſubiects. And thus (as the Prouerbe ſayeth) we [...] do more than is commaunded vs, too become the Diuels ſeruants. Let vs examine all the things that are termed by the name of Gods ſeruice in the Papiſtrie. VVhat ſhall a man finde there but meere inuentions of menne▪ there is not one ſyllable in the holy Scripture to warrant that the things wherein the Papiſts trauayle ſo much, are acceptable vntoo God, but cleane contrarie: and yet wee ſee howe they are wedded to them. And wherefore? By reaſon of the ſayd diueliſh pryde, that men can not abyde to bee ſubiect too God, and too receyue the lawe at his mouthe. It is true that at the firſte they will ſay it is good reaſon that God ſhoulde haue the dominion ouer vs: but yet wee ſee what rebellion they vſe. VVherefore is all our ſtriuing now adayes, but bycauſe we require that nothing ſhould bee added or diminiſhed from the pure law which was deliuered vs frō heauē. If the Papiſts could be cōtented to be gouerned by the pure doctrine of God, we ſhould ſoone agree togither, there ſhould be no more diſputation: but they wil haue their own lawes & ſtatutes to be obſerued, & in the meane ſeaſon none accompt to bee made of that whiche god ordeyneth. This is the matter whereaboutes we ſtriue. Now although we know that all is but abuſe and ſuperſtition, when men walke after their owne will: yet notwithſtanding, men can not bee ſtayed, but they will go on ſtill beyond all meaſure. And we ſee how hard a thing it is to ſtay mē with this bridle, of bowing their neckes downe in all caces too receyue the yoake that God will lay vpon them▪ Yea and when we haue caſt off the tirannie of the Pope, we cannot quietly yeeld our ſelues obedient vnto God without gainſaying▪ but if any thing ſeeme to bee hard and troubleſome, wee kicke agaynſt it. And what is it that maketh vs ſo bolde, but bycauſe there is ſuche a wilfull loftineſſe and preſumption in the mindes of men, as they cannot content themſelues [Page] with the ſimple lawe of God? we ſee then how needfull it is for vs to be oftentimes put in remembrance of this point, to wete, that we muſt hearkē what God ſpeaketh vnto vs. And hereby we be put in mind, that wee be like wretched beaſts, that there is neither wiſedom nor diſcretion in vs, & that we can neuer knowe the right way, till God reache out his hand vnto vs, and ſhew vs which way we ſhould walke. Thus muche for one poynt. Furthermore it is alſo declared vnto vs, that we ſhall ſtill bee caried away with our euil affections, till wee haue learned,10 and inured our ſelues too obey God without any gainſaying or replie. For ſo long as wee reſerue any libertie to our ſelues, it cannot bee choſen but wee muſte ſtriue and ſwel and rankle againſt the doctrine of God, if it preſſe vs too muche, that is to witte, beyond our capacitie. VVhat muſt we do then? let vs lay from vs all ſtriuing, and all the fayre reaſons that we can inuent for the defence of our fancies and wicked luſtes: and let vs become as meeke as lambes, and ſuffer God to handle vs as he liſt, ſo ſone as he ſhal giue vs a token too come vntoo 20 him. Finally it is ſhewed vs, that we muſt not be like ſhaking reedes to ſuffer our ſelues to be led this way & that way: according as the Papiſts will in deede confeſſe that we muſt follow that whiche God cōmaundeth: but they mixte therewithall their owne fooliſhe toyes, yea and (a worſe thing than that,) they ſo eſteeme of mens inuentions, as the holy Scripture is deſpiſed thereby: and they make ſuch a cōfuſed mixture of al things, as a man cānot tell who ſhould preuayle, God or mē. But here (as I haue touched) the holy Ghoſt maketh a diſtinction betweene 30 God and his creatures, ſignifiyng that wee ſhall neuer be well gouerned, nor haue any right reformation in our liues, vnleſſe God aboue reigne ouer vs, and become our teacher & maſter, and that we know that the whole perfectiō of our life cōſiſteth in this ſimple obeying of him: Thus much cōcerning this ſaying, we muſt alſo beare wel in remēbrance that which Eliphas addeth: cōcerning the ſettling of gods lawe in our hearts, for (as I haue already touched) it is no ſeruice of God to make but fayr ſhews. Men may well iuſtifie vs, whē they ſee nothing in vs that 40 they can reproue. And why ſo? bicauſe they cānot behold the ſecrete affectiōs: for it is peculiar vnto God to ſearch mens harts. But although men deeme vs to be as Angels: yet if our hart bee not right and pure, and ſettled in that vprightneſſe and ſoundneſſe whereof the Scripture ſpeaketh ſo much: all the reſt ſhall vaniſh away like ſmoake. And ſo if we will leade a holy life, wee muſte not begin at the feete, nor yet at the hāds, to ſay I will refrayne my ſelf from doing euill, in ſuch ſort as I will not be found blame worthy: but euery of vs muſt enter into himſelf, & know 50 that all our euill appetites are rebellious againſt God, and that he cānot raigne ouer vs, vntil ſuche time as the ſame be quite put away. Then let vs ſee to it, that we purge our hearts, to the end that we may walke ſoūdly before God: & if we intēd to bring forth good fruits al our life lōg: let vs looke to it, that there be firſt a good roote. And this is it that is ment whē it is ſayd: if you liue by the ſpirit, walke alſo according to the ſpirite. Here is ſet downe life, & afterward workes. VVe muſt firſt liue by the ſpirit of God, that is to ſay, the ſpirite of God muſt dwell in vs, to beate 60 downe all that is contrarie to the worde of God and his rightuouſneſſe. And afterward the ſame muſt appeare in our whole conuerſatiō & life, that men may know what trees we be by bringing forth ſuch fruit. For this cauſe alſo it is ſayd, that the worde of God hath the propertie of a ſharpe two edged ſword, to examine & trie euen to the maree, ſo as there may be nother thoughts, nor affections in men, but the ſame ſhould bee wholly diſcouered. And alſo in an other place it is ſayd, That they which profite in the woorde of God, ought to be reproued in themſelues, that is to ſay, they muſt appeare as it were before God, & preſent themſelues before his heauenly ſeate, and there diſcouer their offences which before were hidde: for this cauſe haue I ſpecially declared, that to profite well in the ſchoole of God, wee muſt take his woorde in our hearts. Now it followeth by and by: if thou returne vnto the Almighty thou ſhalt be buylt, and ſhalt driue away iniquitie far from thy Tent. And afterward, Thou ſhalt lay golde vpon the duſt: and thou ſhalt haue ſuch ſtore of the gold of Ophir, as there be pebble ſtones in a riuer. Here Eliphas (the better to ſtirre vp Iob) ſheweth him what profit ſhal come vnto him, when he ſhall be ſo conuerted vnto God. Now wee muſt alwaies leaue the perſon of Iob, bicauſe theſe things are euill applied vntoo him: But yet the doctrine ceaſeth not to be good for vs, and meete for our ſaluation: accordingly as we ſee that God vſeth the like ſtile whē he exhorteth vs to repētance, that is to wit, he doth not ſimply commaunde vs, that which we ſhould do, but he addeth a promiſſe, to the intent to incourage vs the better vnto it. And in deede if we ſhould heare but onely our dutie, & not be certified of Gods good will toward vs, it would be a meane too ſtay vs and hinder vs, ſo as wee ſhould haue no zeale nor affectiō to draw neere vnto God. VVhen [...] man is in doubte, and knoweth not whether he ſhall doo himſelfe good or no by cōming vnto God, hee becōmeth careleſſe. Therfore that we may be willing to returne into the right way, wee muſt be aſſured that God doth wayte vpon vs, and is ready to receyue vs, yea and doth already reach out his hand vnto vs. If we haue not this aſſurance in our ſelues: wee can not moue one finger breadth, and much leſſe cā we come vnto him as wee ought to do: nay rather (which worſe is) men will alwayes aſſay to runne backe, when they doubt of the good will of God: yea & his maieſtie ſhal be fearful vnto them. If we conceiue in our mindes that God will deale rigorouſly with vs, and that he is our iudge. VVe muſt needs be ſo afraid of him, as to runne from him as much as is poſsible for vs. Thus (to be ſhort) we ſee that vnles we haue taſted this fatherly goodneſſe of God, and be aſſured that hee is ready to receyue vs too mercie, a man ſhall neuer cauſe vs too do ſo much as to [...]ome too repentance. For this cauſe it is ſpecially ſayd in this place, that if Iob returne, God wil bliſſe him euery way: that whereas he hath bene ſpoyled of all his ſubſtance, he ſhal be enriched agayne more than euer he was: he ſhall haue plenty of golde and ſiluer: he ſhall haue all things at his will: and God will ſo proſper him, that there ſhall be nothing but cauſe of ioy & thankeſgiuing. VVe ſee then briefly what is the minde of Eliphas: namely, that Iob ſhold be ſtirred vp to returne vnto God by cōceyuing the ſayd good hope that▪ he ſhall not come to him in vaine, nor be diſapointed in ſeeking God, bycauſe he is alwayes ready to forgiue vs our offences whē [Page] we runne vnto him, and will of his infinite goodneſſe blot out all our ſinnes. True it is that Eliphas doothe alwayes paſſe meaſure in that he thinketh, that god maketh thoſe whom he loueth to proſper all alike in this world. That is to great an ouerſight. For wee ſee how God afflicteth his & proueth their pacience, by making them ſubiect to m [...] ny miſeries, and yet for al that he ceaſeth not to loue thē. Therfore mē muſt not deceiue themſelues by imagining that God will ſende them all their hearts deſire when [...]e is mercyfull vnto them. But we muſt come againe to that 10 which is ſayde in the law, that is to wit, that like as all aduerſities are ſcourges to puniſh our ſinnes: ſo contrariwiſe when he receyueth vs vnto him, if we come with repentance, we ſhall be handled ſo louingly as hee will cauſe vs to proſper ſo farre forth as ſhall be expedient for our ſaluatiō. Howſoeuer it be, this doctrine is true and very profitable, that when we returne vnto God, iniquitie ſhall be driuen from vs, and by that meanes we ſhall proſper. For what is the cauſe that we are thus afflicted, one with pouertie, an other with diſeaſes, & an other with many torments that are layd on him▪ Is it bycauſe God (who is our father) taketh pleaſure in dealing roughly with vs, no ſurely, it is not therfore: but it is bicauſe wee are not meete to enioy the benefits whiche hee hath prepared for vs, and is ready to beſtow vpon vs. He ſeeth that wee can not abyde that he ſhould deale with vs according to his naturall inclination, that is to ſay, that he ſhould ſend vs all that wee would deſire: for if we had wealth, health, and eaſe at will, we would by & by become drunken in our pleaſures, & kick againſt our God, as horſes that are to well fedde and 30 pampered. God then perceyuing that we can not vſe wel the benefits that he beſtoweth vpon vs, cutteth them off: not bycauſe he is a niggard, (as we haue ſayd) but bicauſe he knoweth what we can beare, & is cōſtrayned to beſtow his benefits vpon vs by ſmall portions, to the end we may hunger & thirſt for them, bicauſe we are ſo inclined too ſpend them riotouſly, and alſo that there followeth after them this wicked tayle of ſpiritual drunkenneſſe, that we make no more accompt of him, but become ſo wanton with them, as he cā not any more enjoy vs. For this cauſe 40 are we afflicted ſo many wayes. Furthermore let vs conſider the offences that euery one of vs committeth: and if God ſhould let vs alone vncorrected, there ſhould not be one man but he would fal aſleepe in his ſinnes, & become ſo hardened in them, that his boldeneſſe would increaſe more and more. God then pe [...]ceyuing that if he bare too much with vs, hee ſhould ſuffer vs to runne into deſtruction: findeth a remedie for this miſchiefe. And therefore wee are ſo muche the more beholding and bounde vntoo him. To be ſhort, we conſtraine God to deale ſo rigorouſly 50 with vs as he doth? For if wee would giue place too his goodnes, it is certain that he would make vs proſper euery way, & this world ſhould be vnto vs an earthlie Paradiſe, where ſhould be nothing but reſt & ioy: wee ſhould haue cauſe always to lift vp ourheads before him, according as mentiō is made heere. For this cauſe then is it ſayd, that if we retourne vnto God, he wil chaunge all our aduerſities & miſeries into welth, & our life ſhal be ſo happy, as wee ſhall haue cauſe too reioyce fully, and to giue him thanks for that he hath bin ſo good a father vnto vs, and for that 60 we haue found him too be ſuche a one. This is the brief [...] ſumme of this place. Now haue we a good and profitable leſſon to gather out of it: whiche is to hūble our ſelues ſo oft as we are afflicted, and not to do as wee are wont, that is to were, not to ſnappe againſt God by chafing and fretting at him as if he had done vs ſome great wrōg. If a mā feele ſome want of things neceſſary for the maynteynāce of his familie, and matters come not too paſſe according to his minde, he is diſpleaſed and murmureth in his heart againſt God: if an other bee ſtricken with ſome diſeaſe, if an other be yet more oppreſſed with pouertie, a man ſhal heare murmuring on euery ſide. Thus then our fleſhe prouoketh vs alwayes, and pricketh vs forward too kicke agaynſt God. And wherefore? Bycauſe wee conſider not that his chaſtizing of vs is of purpoſe too bring vs too the knowledge of our ſinnes, to the end that wee ſhould ſigh in our ſelues, and be aſhamed of the euils which we haue committed and dayly doo committe, and retourne vntoo him deſiring pardon for the ſame. Furthermore wee muſt apply to our vſe that whiche hath bene touched, that is to ſay, that our God ſeing vs too ſlowe of nature too returne vnto him when we are gone from him: calleth vs louingly vnto him, and putteth vs in good comfort that we ſhal be receiued of him, and not ſeke him in vaine. VVhat wil we haue more? when we haue offended our God, we deſerue to be caſt off: yea and although we ſhould aske him forgiueneſſe an hundred thouſande times, yet might hee refuſe vs, Now thē ſith that contrariwiſe he cōmeth to vs, aſſuring vs that he requireth nothing elſe but to be at one with vs, and that if we wil ſeke attonemēt with him, he is already wholly diſpoſed thervnto: muſt it not needes followe that we are verie hardharted and ſtifnecked, if wee come not vnto him, and yeeld not our ſelues wholly too him with hart & mind. Furthermore let vs note wel that the only remedy for vs to retourne vnto God, is to call to our remembrance the promiſes that he maketh vs: for otherwiſe we ſhould always flee from him (as I haue ſayd) and although we made a ſhewe as though wee were diſpleaſed with our ſinnes, or had ſome hartebiting or remorſe of conſcience for our wicked life: yet could we neuer haue any minde to change our life, nor zeale to giue our ſelues vnto god, vnleſſe we know that he wil be mercifull vntoo vs. And this is a thing very profitable for vs▪ neuertheleſſe it is very ill practiſed at this day. As for exā ple, amongſt the Papiſts there is talking of repentāce, but they knowe not what it is: for the diuell hathe ſo bewitched them, that their repentāce is nothing elſe but to faſt certain dayes, to mumble vp certain pater noſters, and too play the hypocrites. The very true repētance is, that a mā forſake him ſelf, and put off his old skin, and bee all wholly renued not only to outwarde apperance, but in the inwarde affections. But this is vtterly vnknowne amongſt the Papiſts. Howbeeit let vs graunt that they know what repentance is, and how they muſt retourne vntoo God: yet want they the principall poynt, for that they doo not aſſure the wretched ſinners that God wil be merciful vnto them, nother know they what is grace & mercie. They talke much of dooing penance: but how? At all aduentures, ſeing they knowe not whether it bee but loſte time, or whether they ſhall winne any thing by indeuering to retourne vntoo God. And what ſhall come of it? euen that which we haue ſhewed, and that which the Scripture declareth [Page] vntoo vs ſufficiently: namely that men may well tourne their cote, but they ſhall neuer drawe neere vnto God with their good will, and with a pure and ſound affectiō, vnleſſe they be perſwaded of his fatherly loue towards them: according as it is ſayd in the Pſalme, Lorde thou ſhalt neuer bee feared, neyther will they euer obey thee, til they know thy goodneſſe. VVe ſee thē how profitable this preſent leſſon is for vs. And the better to expreſſe the ſame, heſayth expreſſely, that man ſhal reioyce in God: and afterward, that he ſhall call vpon him, that hee ſhall 10 be heard, and that he ſhall pay him his vowes. This ſaying ought to be wel weighed, where it is ſaid: that they which retourne into the right way, ſhall reioyce in God: for it putteth a difference betwene the felicitie which the children of this world and the vnfaithfull do imagin, & the felicitie which God giueth vs as vnto his children. If the vnfaithful haue ſuch aboundance of welth as they bee at reſt, and God giue them health therwithall: they thinke them ſelues happie therfore. And why? For their mindes aſcende no higher. Carnal and earthly men beholde only 20 the things that are preſent. Thus are we caught in Satans nettes: for if things come to paſſe according to our mind as cōcerning the worlde: it is ynough to vs, wee deſire no more, and our life is happie, as we think. Yea but where is the felicitie which we ſurmiſe? Beholde, cōtrariwiſe God affirmeth that we are then happy when we know that he is become mercifull vntoo vs, and receiue our welth as of him and at his hande, and giue him thankes for the ſame, acknowledging them to be recordes of his goodneſſe & loue toward vs. So then when the worldlings reioyce & 30 glorie in earthly goods they looke no farther. It is all one with them as if they were with God, ſo they haue al their harts deſire heere. Contrariwiſe, although the faythfull had all things heere, that were poſsible to bee imagined: Yet would they not ſtay thervpō. VVherfore? They haue reſpect vnto the principall: that is to witte, whither God loue them, and be become their father. And indeede the goods of this worlde haue no taſt nor ſauour with them, if they bee not ſeaſoned with this goodnes of God. And vndoubtedly the true ſauce (as men terme it) to make vs 40 feele a good taſte in the benefites that God ſendeth vs, is for vs to acknowledge his goodnes and loue in them, and to take them for as many recordes of our ſaluatiō. VVhō the vnfaythfull haue their tables wel furniſhed, they eate and drink & play the gluttons, and take no farther care: and all their pleaſure is in cramming of themſelues. And whē they haue ſo ſpēt the time, they muſt eyther returne to feaſting againe, or elſe go ſleepe. To bee ſhorte, worldlings can not be merrie, but when they forget God. And to conclude at one worde, they cannot bee merry but in 50 playing the brute beaſtes: for they muſt be as it were caſt into a ſleepe, ſo as they may haue no regard of God whē they intend to refreſh and eaſe themſelues. Cōtrariwiſe, although the faithfull man haue meate and drinke: yet hath he no further delight therein, than to acknowledge therby that God is his foſterfather? ſaying, ſeing that hee hath care of this fraile & weake body, it foloweth that he wil much rather haue care of my ſoule, as which is much deerer vnto him. For if in this world, where wee bee as it were ſtrangers, he vouchſafe to reache out his hand vnto 60 vs: what will he do for vs when we be gathered vnto him in his kingdom? if a faithful man haue not this conſideration with him: he is in ſuch care and anguiſh of minde, as he can nother eate nor drink. Happy is the mā (ſayeth Salomon) that hath a cheerful hart, & poureth it out as before God. But is it poſsible for a man to reioyce, & to be merrie in God, ſo as he can wholly repoſe him ſelf vpon him, if he be not able to conclude that God loueth him? No ſurely can he not. For the reioycing of the wordlings is rather a brutiſh beaſtlynes, than a true ioy. And in deed we fee the ſame by euident experience. For whē the moſt part of them, eate or drinke. how go they to it? euen like brute beaſts. If a hog be in his ſty, whē his ſwil is brought him, hee filleth his belly ſo long as his meat laſteth: as muche doeth an oxe, or an aſſe: and euen ſo do the moſt part of the world now adayes: for they deuour the benefits of God, without prayer, without thanks giuing, or without any acknowledging of him. The faithfull cōtrariwiſe thinke on God, knowing well that their meates ſhould turne to their condemnatiō, if they were not ſure that they haue them of the meere fauour of God. For otherwiſe the inioying of their goods ſhould be but a robbing of God, if they did not by prayer & ſupplication acknowledge them to come frō him. Truth it is that theceremony is not ynough: for there are many at this day that pray & giue thankes to God with their mouth, when as their heart in the meane ſeaſon is not one whit touched therwith. But I ſpeake now of thē that looke rightly vnto God. For in beholding the meates, they acknowledge in thēſelues, ſaying: It is God that maketh vs partakers of thoſe his benefits. Vpon what cōdicion? if we be his children: well, then wee inioy part of our enheritance, and it is as an earneſt peny that hee giueth vs, to aſſure vs that he hath created all things for our ſakes. But if we be not his children: then muſt it be imputed vnto vs for theft, yea for high treaſon. Now when the faithful enter into ſuch tēptation, thervpō they muſt needs be ſtricken with great ſadneſſe and anguiſh of mind, ſo as they cannot ſwalow downe one crūme of bread with mirth & contentation. This is it that wee haue to note vpon this place, where it is ſayd, that the mā which is truely conuerted, ſhal reioyce in his God: according alſo as it is ſayde in the lawe, thou ſhalt eate & drink as in the preſence of thy God, and ſhale be merry before him. There alſo our god doth very well ſeperate his children and his faythful ones from the vnfaithfull, ſhewing that although the wicked haue meate & drink abundantly, yet ceaſe they not to be accurſed, & all their deynties and pleaſures ſhall bee turned too their confuſiō. Let vs not then be tempted to become like vnto them: but if we will leade a happy life, & rightly inioy the benefits that God beſtoweth here vpon vs: wee muſt haue him before our eyes, and do him homage for all: & know that he ſheweth him ſelf to be our foſterfather, and cauſeth vs to feele his goodnes, to the end that we might be drawen vp higher, & be alwayes more and more aſſured of this fatherlie loue that hee beareth vs, and too bee ſhort, that the corruptible benefites whiche he beſtoweth vpon vs in this world, might be as it were helps to lifte vs vp into heauen, there to lay holde vpon the eternall life. whereunto this oure good God hath called vs. Farthermore, the meanes howe to reioyce aright in God, is alſo immediatly expreſſed: namely, by calling vpon him, and [Page] by paying our vowes vnto him when hee hath hearde vs. This is a good and profitable declaration of this ioye: for inaſmuch as there is nothing elſe but the curſe of God in all the benefites that we receyue at his hande, vnleſſe we taſte of his goodneſſe in them, ſo as wee may reioyce and wholly repoſe & content our ſelues in him: it ſtandeth vs in hand to conſider well howe we may atteyne vnto it, & what is the true meanes. It is here expreſſed that we muſt firſt call vpon him: and afterwarde paye him our vowes, when hee hath hearde vs. There are two things here perteyning 10 to our dutie: and the thirde is the promiſe that God maketh vs, that we ſhal not call vpon him in vaine, nor our prayers be voyde or vnprofitable. The end therfore whereat we muſt beginne, is to pray vntoo God, yea euen before wee reache out our handes one way or other to eate or to drinke: For if we do not begin at this ende, that's is to ſay, at the calling vpon our God, certaynly all order is peruerted. So then let vs learne that the cheefe exerciſe and ſtudie whiche the faythfull ought to haue in this worlde, is to runne vnto their God, and acknowledging 20 him to bee the fountaine of all goodneſſe, to ſeeke it in him: proteſting that they looke not for ſo much as one drop of welfare eyther to bodie or to ſoules, other than is giuen them by his free mercie and goodneſſe. VVhen we haue learned well this leſſon, wee ſhall be more inflamed to pray vnto God than otherwayes we are. And we ſee howe neceſsitie vrgeth vs in ſuch ſorte as we are in a maner at our wittes endes. Euery man can confeſſe that the pouerties and afflictions wherewith wee are inuironed are infinite: and yet howe ſlacke and ſlowe are wee 30 to praye vnto God? whereas there are a hundred thouſande cauſes in one daye that vrge vs to pray vnto God: ſcarcely doo we thinke on him three or foure tymes, and yet that is ſo coldly, as nothing can bee more. Therefore wee ſhall haue profited greatly if wee haue once learned this leſſon and can practiſe it as it behoueth vs, proteſting that all the benefites which we receyue, are his and in his hande, and that it be longeth vnto him too giue vs them. And to the ende wee ſhoulde not go vnto him doubting, as we are wont to do: there is a promiſſe added therevntoo 40 that hee will immediatly heare vs. And without this promiſe al prayers are nothing elſe but meere hypocriſie. For what is it to pray vnto God. It is a witneſsing of our fayth? VVell if we doubt and wauer, and ſtand in a mammering and know not whither God will heare vs or no: it is certaine that wee haue no fayth. And ſo wee take the name of God in vayne, foraſmuche as our prayer whiche ought too bee a teſtimonie of our ſaythe, declareth that there is nought elſe but vncertaintie in vs: nother muſte we thinke that hee will heare vs when wee go too him in 50 ſuche a ſorte. And in deede it is one of the cheefe articles of our chriſtian beleefe, to aſſure our ſelues by Gods promiſe, that hee is readie too receyue oure prayers at all times and as often as we come vnto him, beeing perſwaded that he taryeth for vs, and requireth nothing elſe but that we ſhoulde ſeeke him: for the gate is open vnto vs, ſo wee come vntoo him in the name of oure Lorde Ieſus Chriſte. And heereby it is ſeene that all Chriſten be leefe hath bene aboliſhed vnder the Pope, and is yet ſtill at this preſent. For they ſpeake muche of theyr praying vntoo 60 God: But what certayntie haue they that they ſhall bee hearde? none at all. For contrariwiſe they are not aſhamed to ſay that wee muſte go to him doubtingly. This I ſay is the opinion euen of the greate Doctours, and not onely of the ideotes. They ſay it is a preſum tuouſneſſe if we pray vnto God with a ſtedfaſt beleefe, that hee will heare vs, and that we ſhall obteine our requeſts. But ſurely it is a horrible trayterouſneſſe if men wauer and gaze about when they praye vntoo God. Heereof commeth this ſuperſtitiouſneſſe that wee muſte haue patrones too make interceſsion for vs vntoo God, and beſides euerye mans priuate patrone, they muſt alſo haue a ſpeciall warrant. For they haue neuer doone. VVhen they haue patched and peeced toogither, ſo as they knowe not on whiche ſide to turne them, nor wherevnto to hold them: they are as greate clerkes at the ende as they were at the beginning: for they knowe not whither they haue gotten any thing by theyr praying vnto God. Furthermore, they neuer praye vntoo God, but they ſerue him laſte: there the patrones and aduocates muſte haue the firſte wordes, and as it were the firſt frutes. Prayer is the cheefe ſeruice that God requireth of vs: and what a thing is it, when wee conuey it ouer vntoo creatures, and God hath but the refuſe of other mennes leauings? This is the cō mon dealing in the Popedome: and not onely the ideots (as I haue ſayde) but the greateſt clerkes are the followers of the diueliſh doctrine that is mainteyned there. And ſo we ſee that all chriſtian beleefe hath bin deſtroyed and aboliſhed there. And therefore ſo muche the more ought we to magnifie the goodneſſe of God, for plucking vs out of ſo bottomleſſe pittes, & ſo much the better ought wee ſticke to the doctrine that is declared heere: which is, to beleeue ſtedfaſtlye that wee ſhall not ſeeke oure God in vaine if wee call vpon him in truth, bycauſe foraſmuchas hee telleth vs that hee will heare vs, yea and that hee will not tary vntill we open our mouth, but holdeth his hand already ſtretched out to helpe vs at our neede as he ſpeaketh by his Prophet Eſay. And this is the cauſe why the promiſes are ſo oftentymes repeated in the holye Scriptures, and not withoute reaſon. For what ſoeuer God promiſed men, they cannot bee perſwaded that hee wyll heare them. To bee ſhorte, wee cannot gyue credit vnto God: but as for oure owne lyes, wee beleeue them too muche. For this cauſe God ratifieth the promiſes which he hath made that hee will heare vs. But wee muſte note to what ende God is ſo gracious vnto vs, and ſo readye to helpe vs in all our neceſsities: It is too the ende that wee ſhoulde paye him our vowes, that is to ſay, that wee ſhoulde by oure thankeſgiuing proteſte that in all things and for all things wee are bounde vntoo him. For this woorde vowe, importeth a ſolemne recorde that men yeelde by declaring that they haue not any thing but of Gods gifte from aboue: and that they cannot require God agayne, nor preſente him with any thing ſaue onely with prayſe and thanks: as it is ſayd in the Pſalme, VVhat ſhall I giue vnto the Lorde for all the benefites that I haue receyued of him? I will receyue the cuppe of ſaluation and call vppon his name. VVee ſee then that our God requireth nothing of vs, but that wee ſhoulde doo him homage for all his benefites; and acknowledge his liberalitie, and ſo muche the more extoll his mercye whiche hee hath vſed towards vs. Thus then the way for vs to reioyce in oure [Page] God, is that we knowing how muche wee are beholding vnto him, ſhould giue him thankes for all his benefites, & thereby be ſtirred vp to acknowledge him heereafter for our father, and to do him that honour and homage which is due vnto him, aſſuring oure ſelues that hee will neuer faile vs, and that ſeeing we haue felt him ſo good & mercifull, he will continue the ſame ſtill: And not onely hee will make vs to knowe in this worlde, that wee haue not put our truſte in him in vayne, but trulie and perfitly 10 to inioye his goodneſſe when he ſhall haue gathered vs into the heauenly kingdome which he hath purchaſed vnto vs by our Lorde Ieſus Chriſt.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him ſo to touche vs with his holy ſpirite, as our offences paſte may bee aboliſhed by his meere goodneſſe, and alſo too beare with vs all the dayes of oure lyfe, vntill ſuche time as hauing whollye clothed vs with his rightuouſneſſe, and transformed vs intoo his image, hee make his glory ſo too ſhine in vs, as wee may feele the frute of the inheritance which is nowe promiſed vs. And ſo lette vs all ſay, Almightie God heauenly father, thou haſte promiſed too heare oure requeſtes whiche wee make vnto thee in the name of thy ſonne, &c.

23

The .lxxxviij. Sermon, which is the first vpon the .xxiij. Chapter.

This Sermon conteyneth yet ſome thing of that which concerneth the three last verſes, and afterward the text which followeth.

1 IOb anſvvering ſayde:

2 Although my talke be this day in bitterneſſe, and my plague paſſeth my groning.

3 If I knevve to finde him, or hovveto come vnto his ſeate.

4 I vvould pleade my cace before him, and fill my mouth vvith arguments.

5 I ſhould knovve vvhat he vvould anſvvere me, & vnderſtand vvhat he vvould ſay vnto mee.

6 VVould he debate the matter vvith me by force? no, but he vvould put ſtrength into mee.

7 There the rightuous ſhall debate vvith him, and I ſhould be acquitted for euer.

WE haue here to conferre the laſt ſaying of Eliphas with the anſwere of Iob whiche wee haue now hearde. Eliphas on his behalf maintaineth that God will 30 alwayes knowe them that are rightuous, and not onely ſhewe them fauor, but the whole cuntry for their ſake. Iob anſwereth to this, that although he be extremely delt with at Gods hād, it is not bicauſe hee hath deſerued it. And for proofe therof he ſayth that if he had leaue and libertie to pleade his cace: he would well declare that it is not for his ſinnes that God doth ſo puniſh him. Theſe are the two contrary ſayings that are treated of here. Nowe touching the firſte 40 which is the ſaying of Eliphas, it is true that our god hath promiſed to ſhew himſelfe mercifull towarde them that ſerue him with a pure hart. And that the ſame ſhal extend not only to their owne perſons: but alſo to their families, yea & to whole cuntries. Yet notwithſtāding it followeth not that God will bind himſelfe to one certaine rule. For we ſee how he trieth the pacience of his ſeruantes, and of thoſe that indeuer to obey him in euery point. Then dealeth hee not all after one rate as we haue declared heere before▪ And in deed although it be ſayd here, That a cuntry 50 ſhall be deliuered by the cleanneſſe of one mans bands: we heare the Prophet Ezechiell ſay contrariwiſe: If Iob, Daniel, & Noe were in this Towne, they ſhall deliuer theyr owne ſoules: but yet ſhould their children periſh. It ſeemeth in deede that the Prophet there, hath reſpect vnto this place heere, to ſhewe that God is not bounde to ſaue a cuntrie for one mans ſake only. If he do it: as it may happen that he wil [...] it is at his owne libertie but to appoint him a law, were a thing to vnreaſonable. Truth it is that it was ſayd to Abraham, that if there could haue bene founde but fiue 60 rightuouſe men in Sodome, God would haue ſpared the whole citie for their ſake: and although it was filled with horrible ſinnes, yet God woulde not haue vſed the vengeance whiche is written in Moyſes. Therevpon Eliphas intendeth to conclude, that alwaies, as oftē as there is but one righteous mā in a cuntrie, for his ſake the cuntry ſhal be ſaued: but this ought not to be racked out ſo far as we haue declared. But to bee ſhorte, let vs learne that all the tēporall promiſes that are cōteined in the holie ſcripture, that is to ſay, thoſe whiche concerne the ſtate of the lyfe preſent, are not ſo general that we ſhold alwaies ſtay vpō them: for our God reſerueth the fulneſſe of his grace for the faithfull in the lyfe to come. It is ynoughe that they haue here ſome taſte of it: nother ſhoulde it be for theyr profite too bee altogither filled with his benefites in this worlde. If we had our felicitie as we woulde wiſh it, (as hath bin declared more at large heretofore) what woulde become of vs? Euerye man woulde fall aſleepe, and the hope that wee haue of the heauenly life, woulde bee as it were layd a water, yea be quite aboliſhed. Therefore it is needefull that God ſhoulde waken vs with afflictions, to the ende we might thinke vpon the euerlaſting heritage which is promiſed vs, and lifte vp our mindes therevnto: for to that end behoueth it vs to be exerciſed in many aduerſities. And that is the cauſe why I ſayde that we muſte not reſt peremptorily vpō the certaintie of the promiſes of this preſente life. For God diſtributeth them vntoo vs according as he knoweth them to be expedient for vs, hauing alwaies an eye to our infirmitie. Neuertheleſſe God will alſo proſper thoſe that are minded too ſerue him, and make them ſo to feele his grace, as they ſhall haue aforehand as it were a pledge of the ineſtimable benefites that are prepared for them in heauen: but yet muſte they not ſet their minds only vpon that pledge. Againe if it pleaſe God to afflict ſuche as haue walked vprightly, they muſt not therfore ſhrinke away, nor be out of hart, nor cōclude that God hath ſhaken thē off: but rather they muſt conſider [Page] that by that meanes God intendeth too drawe them to him, and to kill their fleſhly affections, & to cut off the ſuperfluities that are in thē to the worldward, to the end they ſhoulde be the better diſpozed to paſſe out of it, and not ſettle themſelues in things preſent. Thus muſt we alwayes cheere vp ourſelues in the mids of our afflictions, and make our gayne when God cauſeth vs to feele his fauour, by conſidering that it is ynough for vs that we haue ſome promiſes of it here, & that the fulneſſe therof muſt not be ſhewed as now, as the which ſhould not be for our 10 welfare. Heereby we ſee that Iob had iuſt cauſe to rebuke Eliphas after that maner. Neuertheleſſe he excedeth meaſure as he had done heeretofore. And this will be the better perceiued by the words that he vſeth. Hee ſayeth, that although his wordes be bitter, yet doeth the plage that be indureth farre paſſe his groning [or complaynt.] VVhereby he meeneth that he maketh right greeuous complaints: and yet that if men looke vpon his aduerſitie and wey it wel, they ſhall find it farre greeuouſer than all his complaints. To be ſhort, Iob intended to excuſe himſelf of that he cō plained 20 ſo ſore, & could not refraine himſelfe nor aſſuage his owne ſorrow. He ſheweth that he hath good cauſe to bee ſo exceſsiue, bicauſe the miſerie whiche hee indureth dooth yet farre exceede all his complaintes. As for this, it might well be borne withall: but immediately he entreth into his old byaſſe wherin we haue ſeene him heretofore: which is, that he would fayne go to lawe with God, & ſhewe that if hee might atteyne to that, and haue leaue to mayneteyne his owne cace: he ſhould do well ynough, & in cō cluſion be quit and cleered. For then (ſayeth he) God woulde 30 not vſe force againste mee, but deale with mee by order of lawe: and if I might haue ſuch hearing, I ſhoulde immediatly gayne the vpper hande. This matter would be hard to vnderſtande, if wee called not too remembrance what hath bene ſayde heretofore: that is to wit, that although God be alwayes rightuous, yet is it after two ſortes. The one is that whiche he hath declared to vs by his lawe, and that is the rightuouſneſſe whereby hee dealeth with men and whereby hee iudgeth them. Then if God ſummon vs to his iudgement ſeate, and there deale with vs by the order 40 of his lawe: that is one kinde of rightuouſneſſe or iuſtice. For no man is able to ſay but wee be iuſtly condemned when wee bee cōdemned by the lawe of God. For what doeth God require at our handes which we ought not to do? And if we make default, what can we ſay to it if he puniſh vs according to our deſerts. Thus ye ſee one kind of Gods iuſtice which wil be graūted to be rightfull without any gayneſaying. True it is that the wicked will not ceaſſe to be alwayes grunting againſt it: neuertheleſſe for all their grudging yet are their mouthes ſtopped forſomuchas 50 their owne conſciences do ſo condemne them, as there needeth none other man to giue euidēce againſt them, nor to make long triall of the matter: for they haue a ſearingyron that burneth thē within. There is alſo another kind of rightuouſneſſe which wee are leſſe acquaynted with: which is, whē God hādleth vs, not according to his law, but according as he may do by right. And why ſo? Foraſmuchas our Lord giueth vs our leſſon in his law, & commaundeth vs to do whatſoeuer is cōteined there: although the ſame do farre paſſe all our power, & no mā be 60 able to performe the things that he hath cōmaunded vs: yet notwithſtanding wee owe him yet more, and are further bound vnto him: and the lawe is not ſo perfect and peereleſſe a thing, as is the ſayde infinite rightfulneſſe of God, according as we haue ſeene heretofore, that by that he could find vnrightuouſneſſe in the Angels, and the very dayſunne ſhoulde not bee cleere before him. Thus yee ſee how there is a perfecter rightuouſneſſe than the rightuouſneſſe of the law. And ſo if God liſted to vſe that: although a man had performed all that is conteyned in the lawe: yet ſhould he not fayle to be condemned. But ſurely our Lord vſeth it not. For he applieth himſelfe ſo farre forth vnto vs, that he receyueth, and accepteth the ſayde rightuouſneſſe which hee cōmaundeth, as though it were throughly perfect, notwithſtanding that it bee ſomewhat qualified to the ſtate of man, I meene of man before hee was corrupted with ſin. This matter had neede to be layd forth yet more at large, ſpecially cōcerning the firſt rightuouſneſſe. True it is that there ſhall neuer any be found that hath fulfilled the lawe, no not euen of the faythfull. For ſo long as we abyde in our owne kind, we be ſo farre of from fulfilling it, that we cannot ſo much as think one good thought. VVhat is man in himſelfe? A mortall enimie of God and all goodneſſe. So then we haue no ſhifte to diſcharge our ſelues agaynſt God, if he leaue vs to ourſelues, but contrariwiſe we ſhall do nothing elſe but prouoke his wrath. And againe whē he graūteth vs the grace by his holy ſpirite, to loue the thing that is good, & therwithall putteth ſuch a woorkfulneſſe in vs as our life becommeth a mirrour and example of▪ holineſſe: yet do we fayle ſo many wayes, that if we be able to anſwer God to one point, we be giltie in a thouſand points for it. Yea and (which more is) wee neuer do any good wherein there is not ſome blemiſh, inſomuch that we ſhould be faulty in al reſpects before God, if he liſted to handle vs rigorouſly. Howbeeit, when God is ſo graciouſe to vs as to gouerne vs by his holy ſpirite, he accepteth the goodneſſe that he hath put into vs, notwithſtanding that it bee vnperfecte. True it is that forſomuchas we do amiſſe, we haue not ſo much as were requiſite: neuertheleſſe God layth not our infirmities and ſinnes to our charge, but ſhetteth his eyes at them, like as a father is not too inquiſitiue of his owne child, & although he ſee well ynough the faultes that are in him, yet hee beareth with them▪ Euen after the ſame manner doeth God woorke towardes vs, for hee vſeth the ſame pitifulneſſe in forgiuing al the infirmities wherthrough we do amiſſe. But now let vs come to that which is ſayde here. Iob knew well ynough that he was a wretched ſinner, and hee was not ſo blinded with pryde, as to beare himſelfe in hand that he was throughly rightuous, and that God did but byte at him without cauſe. But his meening was that if God woulde handle him after the ordinarie maner which he ſetteth foorth in his lawe, whiche is to bliſſe ſuche as ſerue him, and too deale gently with them, ſo as they may well foole him their good father: after that manner and according to that rule, he could well anſwer before him. And ſo his mening is, that God vſeth his owne prerogatiue of a rightuouſneſſe which is ſecrete & hidden from men, and dealeth not with him any more by the order of his lawe, but by another conſideration which men cannot take holde of not reach vnto with all their reaſon and witte. Lo what his meening is. This will [Page] be the better vnderſtoode, by applying of it in forme of an example in the perſone of Iob, and in the perſon of ſome other man ſet as it were by his ſide. Looke vvpon a man whom God hath chozen to himſelfe: well, he indeuereth to walke holily & with a good conſcience: and God bliſſeth him, and there appereth no token that God forgetteth him, but rather that he gouerneth him & hath a care of him. And why is that? Is it bicauſe that that man hath deſerued it? No: for if we ſeeke for deſerte or worthineſſe in any creature, it can bring nothing whiche is not Gods 10 owne afore: and if there be any goodneſſe in mā, the ſame procedeth firſt of the holy Ghoſt. Man then bringeth not aught of his owne vnto God: and the goodneſſe that is in vs ſhoulde neuer be worthy to be well liked of God, but ſhould be reiected, bicauſe there is alwaies ſome blemiſhe in it. Therefore when our Lorde maketh the faithfull to proſper after he hath giuen them a deſire to walke according to his will: hee vſeth the ordinarie rightuouſneſſe, that is to wit, the rightuouſneſſe which he ſetteth foorth vnto vs in his lawe. But looke mee here vpon Iob who is 20 a faithfull man and hath ſerued God with a pure & right meening minde: and yet notwithſtanding he is tormented with extremitie: it ſeemeth that God hath ſette him vpon a ſcaffolde to ſhewe there a dreadfull vengeance in him: to be ſhorte, for aught that man can coniecture, hee was handled roughlier thā Cain or Iudas. And what meeneth ſuche a ſtraunge manner of dealing? Heerevpon Iob ſaieth that our Lord vſeth his ſecret Iuſtice: that is to ſay, hee vſeth not the ordinarie rule that is conteyned in his lawe, but intēdeth to trie Iobs pacience, and to make him 30 an example to the whole world. To be ſhort, he intendeth to ſhew what authoritie he hath ouer his creatures. Notwithſtanding in ſo doing he ceaſſeth not to be rightuous. I meene euen although he deale altogither after that maner. For I haue declared already, that God vſeth not the ſayde extraordinarie Iuſtice towards men: howbeeit, Iob thought ſo. Ye ſee then that God ſhall be rightuous ſtill, although he proceed not according to the rule of his law. But now let vs trie whither Iob ſpake rightly in ſaying ſo: no ſurely, he ouerſhot himſelf. And for proofe thereof, let 40 vs take this ſentence that is ſet downe here: Hee will not debate with mee by force (ſayth he) but there I ſhal haue reaſon. Howe, meeneth he that God will not deale with him by force? It were to go to law with him if he would giue him the hearing. Iob then preſuppoſeth that God vſeth an abſolute or lawleſſe power (as they terme it) towardes him: as if he ſhould ſay, I am God, I wil do what I liſt, although there be no order of Iuſtice in it but plaine lordly ouerruling. Heerein Iob blaſphemeth God: for although Gods power be infinite, yet notwithſtāding, to imagine it to be 50 ſo abſolute & lawleſſe is as much as to make him a Tirāt, which were vtterly cōtrary to his maieſtie. For our Lord will not vſe might without right, nother is he leſſe rightfull than mightfull: his rightfulneſſe & mightfulneſſe are things inſeparable. Therefore Iobs ſaying is euill. Not that he purpoſed (as I haue ſayd afore) to blaſpheme God: but yet did wandering wordes eſcape him, and that came bicauſe he could not bridle his affections. But nowe let vs come to the handeling of the matter in truth as it is. Hitherto we haue but layde foorth the matter. VVhereas I 60 ſayde there are two ſortes of rightuouſneſſe or Iuſtice in God: that is true. Howbeeit the applying of it was according to Iobs imagination, & that was a miſapplying. But nowe let vs come to the pure truthe, that we may knowe how the matter goeth. It behooueth vs to beare in minde what hath bin declared heretofore: that is to wit, that god in his law applieth himſelfe vnto vs, and requireth not ſo muche as we owe him, but according too mannes abilitie to performe: I meene not his abilitie now that we be corrupted: but his abilitie when he was in his perfect ſoundneſſe, ſuch as Adam had before he fell, and ſuch as the Angels of heauen haue yet ſtill. Yee ſee then that God in his lawe hath a reſpect vnto our abilitie: yea, but let vs conſider well after what manner this worde Abilitie is to be vnderſtood: for it is not according to the want or wretchedneſſe that is in vs as nowe: (for as nowe wee can do nothing but euill:) but according to the ſtate wherin wee ſhould haue continued ſafe and ſound, if corruption had not entered into oure nature. And for the better vnderſtanding hereof, let vs take the Angels for a mirrour. Beholde, the Angelles indeuer to ſerue God: they are not tempted with euill affections as we be: there is no rebelliouſneſſe nor ſinne in them: and yet notwithſtanding, although the obedience which they yeelde vnto God be pure in reſpect of vs: it ceaſſeth not to bee imperfecte if it bee compared with the infinite maieſtie of God. Nowe then, God (if he liſted) coulde vſe vs after an extraordinarie manner: that is to ſay, although there were no law too rule vs by, yea or although we had perfourmed all that is conteyned in the lawe: yet mighte hee iuſtly condemne vs, but he will not do it. And why? Hee is contented with the rule that he hath giuen, ſhewing that hee pytyeth his poore creatures. And that is the cauſe why the Angels are pure and accepted for rightuouſe before him. But now let vs paſſe further. God hath promiſed to bliſſe ſuch as walke in pureneſſe of hart & hand: yea, howbeeit with condition to reſerue alwayes to himſelfe the preheminence too iudge what is meete and expedient for oure welfare. For if God perceyue that wee haue neede to be chaſtized, hee will do it: And although wee haue had the minde to ſerue him and haue put our indeuoure thereto: yet wyll hee not therefore miſſe too handle vs roughlye ſometimes, ſo as it ſhal ſeeme that we haue offended him more greeuouſly than the wickeddeſt of the worlde, by his puniſhing of vs after that ſorte. But it is not as Iob thought. And why? For it ſeemed to him that God ought to haue hild himſelfe contented with the obedience that he had yelded him, and that Gods puniſhing of him proceeded ſimplie of an abſolute power, as who ſhoulde ſay, that God delt wilfully, of ſet purpoſe to ſhew the ſtrēgth of his arme, in ouerwhelming a poore creature that wiſte not what too doo or ſay, and that there was no reaſon in his dooings. But theſe are wordes woorthy to be blamed, yea and to be accurſed. Howe then? VVhereas God hath ſo afflicted Iob as wee ſee, true it is that hee ment not to puniſh him after the ordinarie manner of his deſerte: but yet might he haue puniſhed him ſo, euen by his law. And why? For ſurely God beareth with vs, and accepteth oure workes in good woorth which wee do through the grace of his holy ſpirit, although they be faulty. But is he bound to do ſo? No. Hath he giuen vs his law to the intent to be ſubiect to vs, and to be bound vnto vs? No. He doth it of [Page] his owne free goodneſſe. Now then if a man would compell him to it, ſhoulde he not do him wrong? Yes. Therefore Iob misbehaueth himſelf in this behalfe. For when a man ſhall haue walked as vprightly as is poſsible, yet ſhal he be found faulty before God, ſo as he may iuſtly ſende him all the afflictions in the world, & a man muſt be faine to condemne and humble himſelfe, and to acknowledge that he hath deſerued yet more. Thus ye ſee wherein Iob beguiled himſelfe. For in aſmuche as God of his owne meere goodneſſe beareth with his children, and taketh 10 theyr woorkes a woorth thoughe they deſerue it not: it ſeemeth to Iob that God vſeth crueltie towardes him, or at leaſtwiſe an abſolute and lawleſſe prerogatiue: but he dooth not ſo. True it is that Gods intent was not to puniſhe Iobs ſinnes: hee had another reſpect: and went another way to woorke, according as I haue ſhewed, that it was his minde to trie Iobs pacience, wheras in the meane while there were many wicked men in the worlde, which made merrie and triumphed at the ſame tyme, and God made no ill countenaunce towardes them. And ſo we ſee 20 it was not his minde to handle Iob according too his deſertes: howbeeit that wee muſte alwayes conclude, that God euen according to his lawe, coulde haue ſente Iob an hundred times more aduerſitie, ſo as hee ſhoulde not haue bene able to beare it. And why? The leaſte offence that wee committe, treſpaſſeth agaynſte the maieſtie of God. And I pray you what puniſhment is greate ynough for ſo huge an offence, as the impeaching of Gods maieſtie and the caſting downe of his Iuſtice? If we were ouerwhelmed a hundred thouſande times, yet were it not 30 comparable too the hideouſneſſe of the cryme that wee haue committed. So then, Iob reaſoneth awry in ſaying, that God hādleth him not after the rule of his law. Surely if hee had ſayde, according to his ordinarie manner (mening that God intended not to puniſh him for his ſinnes, but for ſome other cauſe:) he had ſayde very well & truly. But hee ſayeth, I ſee well that God vſeth an exceſsiue power, he thundreth agaynſte mee as though hee woulde diſpatch mee, and therefore I muſt be fayne to holde my peace. VVhen hee ſpeaketh ſo, doubtleſſe hee playeth 40 the horſe that is broken looce. Not that hee was at any time out of pacience: howbeeit, that pacience of his was not ſuch, but that it now and then boyled with great wallops, and did caſte out ſome froth and skum. Thus ye ſee the opening of the matter that Iob handleth heere. And foraſmuch as theſe things are very high, the laying foorth of the proceſſe of this matter, may giue yet ſome greater light. Therefore let vs come to that which Iob ſayeth, after he hath declared that what bitterneſſe ſoeuer hee hath vttered out of his ſtomacke, yet his greefe ſurmounteth 50 his complaint. He ſayeth, If it were lawfull for mee too finde God. And what meeneth he by that? He meeneth to go to lawe after the manner of men. Out of all doubte, if God ſhoulde abace himſelfe ſo farre, as to go to lawe with vs: yet could we neuer winne our cace. And that is the cauſe why hee ſayeth in his Prophete Eſay, let vs ſet a iudge or vmper betwixte vs, too ſee who ſhall go by the better. VVhen God ſpeaketh after that maner, hee meeneth not to reſigne his office, nor to ſtoupe ſo lowe as to ſubmitte himſelfe too mans tyrall, that any body ſhoulde preſume 60 too gyue ſentence vppon him. No: but his meening in effecte is, that althoughe hee ſhoulde forbeare hys authoritye, and that there were ſome man appoynted too bee iudge betweene him and vs: yet ſhoulde wee not fayle to be condemned. VVee might well pleade for our ſelues, and we might well alledge all our reaſons: but yet ſhould be confounded, bicauſe God woulde alwayes bee able to find ſome fault or other in vs. Marke that for one poynt. And therfore Iob ouerſhooteth himſelfe muche in wiſſhing to find God, that he might go to lawe with him, that is to ſay, in wiſſhing that God ſhould ſtoupe ſo lowe, as he might take him for his aduerſarie, to pleade his cace againſt him before a iudge. For although he had that priuiledge, and that God ſhould graunt him his deſire: yet ſhould he alwayes be put to ſhame. But what maketh him to beguile himſelfe? It is bicauſe his tormentes troubled him in ſuch wiſe as hee was not maiſter of his wittes, but ſawe vexation as in darkeneſſe, or elſe had his eyes blinfolded, and conſidered not that God coulde finde more blame in him than he himſelfe was priuy to, if he liſted to examine him rigorouſly. And heereby wee bee warned to ſtand vpon our gard when God ſendeth vs any afflictiōs. Therfore let vs take heede that we hold ourſelues ſhort. And why? Bicauſe we ſhall out of hand be dazeled in our paſsions, and the miſchefe will pinche vs ſo ſore, as wee ſhall no more knowe where too become. So muche the more then had euerie of vs neede to looke narrowlye to himſelfe: and if God ſend vs aduerſities, let vs aſſure our ſelues that we ſhoulde be vanquiſhed and beaten downe out of hand, if he vphild vs not by his grace. Furthermore let vs not beleeue our owne likings: but when our fleſhly reaſon alledgeth any thing to vs, let vs ſay: Alas, what imagineſt thou ô wretched creature? for beſides that thou art no competente iudge in thine owne cace, thy miſerie hath blinded thee, and thou turneſt aſyde out of the ryght way. If thou we [...]t in quiet, thou mighteſt iudge much better than thou canſt now, for thine owne conceyt caryeth thee away. Seeing it is ſo, thou muſt not take vpon thee to ſtād in defence of thy cace, but thou muſt willingly yeeld thy ſelf giltie, aſſuring thy ſelfe that thou ſhalt not be able to clere thyſelfe afore God, but that thou muſt be vtterly cōfounded. Lo what we haue to mark in this text. Now let vs proceede further, Iob ſayeth, would God diſpute with me by force? No, but he would giue mee ſtrength. Hereby he betokeneth, that god did preſently diſpute or reaſon againſt him by mayne force: but that were a charging of God with things that can by no meanes lighte into him. And vndoubtedly wheras the doctors of Sorbon ſay that God hath an abſolute or lawleſſe power, it is a diueliſh blaſphemie forged in hell, for it ought not once too enter into a faithfull mannes head. Therefore we muſte ſay, that God hath an infinite or endeleſſe power, whiche notwithſtanding is the rule of all rightuouſneſſe. For it were a rending of God in peeces, if we ſhould make him almightie without being al rightuous. True it is, that his rightuouſneſſe ſhall not alwaies be apparant vnto vs, but yet ceaſſeth it not too continue euermore ſounde and vnappayred. VVee muſte not meaſure Gods rightuouſneſſe by our owne conceyte, (for that were too greate a ſtreytening of it:) but wee muſte alwayes bee fully reſolued, that Gods myghtfulneſſe can not bee ſeparated from his rightfulneſſe, bicauſe God cannot bee diſmembred. But [Page] Iob ſuppozeth heere, that God diſputeth with him by mayne force: that is too ſaye, that hee ſheweth himſelfe ſo terrible, as there is no reaſon to bee had at his hande, bycauſe there is none other thing with him, but, I am thy God, and I may diſpoſe of thee as I liſte my ſelfe. This is very true: Howbeeit, God ordereth his creatures in ſuche wyſe, as we muſte not imagine that his rightuouſneſſe is ſeparated from his power, as I ſayde afore. And that is the point wherin Iob was ouerſeen, when he ſaide, O, then would not God diſpute with mee by force. For it 10 is certaine that although God had diſputed agaynſte Iob with force or might, yet it ſhold not haue bin with ſuch a lawleſſe might, as ſholde haue born down right: but with a rightfull might, notwithſtāding that men could not cō prehend the rightfulneſſe thereof. And heere we be warned, that when there is any talk of Gods mightineſſe miniſtred vnto vs, we muſte reuerence it by confeſsing the ſame to be alwaies rightful. And if we will ſo do, then (as I haue touched alreadie) we muſte not meaſure his mightineſſe by our vnderſtanding: for what a thing were that?20 It is euen the groūd & cauſe of all the grudgings that are heard againſt God. For when men conceyue not the reaſon why God doth things, they fall out with him, & gnaſh their teeth, & chafe againſt him. Sure it is a diueliſh pryde & preſumption, whē we wil haue God to gouern vs after our own liking, & fall to our cōtrolling of al his doings, & cannot cōceiue good opiniō of thē, except he ſhew vs the reaſon why. But cōtrariwiſe it behoueth vs to honour the ſaid ſecret mightineſſe, acknowledging that ther is rightfulneſſe incloſed in it, which we cānot eſpye as yet. There 30 are other ſome, which to proue god rightuous, wold aboliſh his mighty power. Of which nūber are they which in theſe daies cānot abide that a mā ſhould preach, that God hath choſen vs of his owne free goodneſſe, & that he diſpoſeth al things according to his owne good pleaſure, and that nothing hapneth but by the ordinance & guiding of his hād. For, bicauſe they cānot brook that geere, they fall to ouerth warting after this ſort. How now? If God haue ſo choſen ſome & forſaken the reſidue: it foloweth, that he hath created men to damnation: & is that agreable to 40 his righruouſneſſe? Againe, if all things be done by Gods wil, what ſhall a man ſay to it, ſeing ther are ſo many wicked things done? Nowe theſe wretched fooles, or rather madde men, cannot finde in their hartes to ſtoupe ſo low as to ſay: In deede it is a very ſtrange caſe, that God hauing created mē, wil not alſo ſaue thēal: neuerthelater let vs aſſure oure ſelues, that Gods rightuouſneſſe is to high & to deepe for vs to atteine vnto as now: but the day will come that our Lorde will make vs able to vnderſtand the things that are hiddē from vs as now. It is ſayde that wee 50 know but partly & darkly: but whē we be become like to him, we ſhall not onely ſee him as he is, but alſo we ſhall perfectly vnderſtand the things that are not yet diſcloſed vnto vs. Theſe drunken ſots that are ſotted in their ouerweening, cannot abide to yelde God ſo much glory, as to ſubmit thēſelues wholly vnto him. For if a man ſpeake to thē of Gods prouidence, they anſwer, how can it come to paſſe, that a mā ſhold be cōdēned for the euill that he hath cōmitted, & yet that the ſame ſhold be done by the wil of God? They cannot diſcerne that man beeyng conuicted 60 by his own naughtineſſe, is iuſtly cōdemned for the ſame & yet that god purpoſeth another end, which is vnknowen to vs. And lob hath well ſhewed this, by fathering all his afflictions vpō God. For whē the theeues had robbed him of all his goods, he ſayd it was God that had done it: Howbeit in another reſpect, than the theeues had done it. Albeeit that theſe things be ſtrange to vs, yet muſt we not fall to ſlaundering of Gods rightuouſneſſe, or to rayling at it. And thus the thing which I ſayd was to be noted out of this ſtrayne, is that we muſte not put God vnder ſuche rule, as we be able to cōceiue in our vnderſtāding: for his rightuouſneſſe far paſſeth the reache of our witte. VVhat is to be done then? VVe muſt humble ourſelues: & when ſoeuer God worketh after any faſhion that is ſtrange and vnknowen to vs, we muſt not therfore ceaſſe to conclude that he is alwayes rightuous. For that is the way whereby God will trie whither wee honour him or no: namely if when things fall out contrarie to our reaſon & liking, we neuertheleſſe do ſtill magnifie his name. For if God hādled vs after our owne wiſh, and all the world were gouerned as we had deuized in our head: it were very eaſie for vs to ſay, God is rightuous, God is good. And why? Bycauſe wee ſhall haue concluded already in our ſelues that it muſt be ſo. And what ſhold then become of Gods rightuouſneſſe? It ſhoulde bee but a certaine ſubiection vnto vs: as who would ſay that if God did as we woulde haue him to do, thē ſhould he be wiſe, but not els: & that were greate reaſon. Contrariwiſe (as I haue ſayd) he tryeth our humilitie when he woorketh after ſuche a faſhion as wee cannot find to be good by our naturall witte, and yet neuertheleſſe confeſſe him to bee rightuouſe, and there reſt as priſoners vnder the bridle of humilitie. Thus ye ſee after what maner we yeeld God the glory that is belōging to him. And therfore although God vſe greate rigour towards vs, ſo as we knowe not on whiche ſide to turne vs, and we ſeeme to bee preſſed ouer ſore. Yet let vs beware that wee ſay not with Iob, that God debateth with vs in mightineſſe of power: let vs take hede that we father not an abſolute power vpon God: but lette vs conſider that there is alwayes in him an incomprehēſible rightfulneſſe which it behooueth vs to honour though wee perceyue it not, and that it ſhew not it ſelfe: let vs alwaies make this concluſion, Lorde, thou art rightuous, and thy iudgemēts are a bottomleſſe pit. This is the cauſe why it is expreſly ſayde in the Pſalme, Lorde thou art rightuous, and thy iudgements are as a deepe Sea. And therefore man muſt ſtoupe in that behalfe, for if he preſume to enter into thē, ſurely he ſhall neuer wade out againe, but be plunged & as it were drowned in thē. Then although we ſee ſo great and darke dungeons: yet muſte we confeſſe that God is rightuouſe. Furthermore whereas Iob ſayeth heere, that God would giue him ſtrength, and not debate with him by prerogatiue of his power: let vs acknowledge that God giueth vs ſtrength euen in the greateſt rigour that hee vſeth. For if he gaue vs not ſtrength, what a thing were it? God nedeth not to vtter any extreme force to confound vs, let him but blowe vpon vs, and wee be diſpatched. For what is mā? A little ruſh that is withered byandby, or elſe a flowre, or a bud of an herbe, or whatſoeuer elſe is leſſe: to be ſhort, he is but a ſhadowe. Therefore if God ſhewe not this power in maynteyning vs, wee bee vndoone, yea euen with the leaſte aduerſitie that he can ſende vs. And [Page] what ſhould become of vs then if he vphild vs not, when he liſted to chaſtize vs ſomewhat roughlier? But hee beareth vs vp in ſuch wiſe, that whē he ſmiteth vpon vs with the one hand to ſtrike vs downe, he hath the other hande vnder vs to lift vs vp againe, & ſuffereth vs not to quaile. Therefore let vs conclude, that if God afflict vs, hee wyll giue vs ſuch ſtrength as we ſhall alwaies ſtand ſtedfaſt & vnouercome: yea verely, for he is neere vs, that is to ſay, vs that are his. Inſomuch then as we feele ſuch aſsiſtance at his hand, it ought to ſuffize vs, aſſuring our ſelues that 10 he will alwayes haue ſuch reſpect of our infirmities, as he will make vs to feele his grace more and more, and vtter it in ſuch aboundance, as wee ſhall bee well fenced with it to continue in his holie calling vnto the ende.

Now lette vs fall downe before the face of oure good God, with acknowledgemēt of our faults, praying him to make vs to profit more and more in true repentance, and to open our eyes, that we may learne to ſearch the wants that are in vs, and to condemne our ſelues for them: and therwithall reſort vnto him, not doubting but that hee is ready to heare vs, & that whenſoeuer we ſeeke the remedies of our diſeaſes, he will alwaies ſhewe himſelf a good phiſition in purging vs of all our wicked affections: and that it may pleaſe him to open our eyes, to the ende wee may behold the fauour that he ſheweth vs, in adopting vs for oure Lorde Ieſus Chriſtes ſake, and in giuing vs the pledge of our ſaluation, that therby we may take occaſion of comfort & reioycing, yea euē in the mids of all the afflictions & temptations of this world, ſo as we may ouercome them and all other battels wherewith hee liſteth to exerciſe vs here. That it may pleſe him to graūt this grace not only to vs, but alſo to all people and Nations, &c.

The .lxxxix. Sermon, which is the ſecond vpon the .xxiij. Chapter.

This Sermon is yet ſtill vpon the, vij. verſe, and then vpon the text that is added.

8 If I come afore him, hee appeareth not too mee: and if I come behinde him, I ſhall not atteyne to him.

9 If I come on the left ſide vvhere he doth his vvorke, I ſhall not perceiue him: and if I turne mee to the right hand, he vvill hide himſelfe and I ſhall not ſee him.

10 According as he knovveth my vvay, ſo doth he trie mee, and I ſhall go out as golde.

11 My foote hath hild his path, I haue kept his vvay, and not turned aſide from it.

12 I haue not forſaken the commaundement of his lippes, I haue layde it vp, and haue ſette more ſtore by the vvordes of his mouth than by my liuing (or my cuſtome.)

IOb purſewing the matter that was treated of yeſterday, proteſteth heere, that if God woulde handle him after his deſerts, he ſhoulde not bee ſo ſore afflicted as hee is: for alwayes his meening is, if God woulde proceede with him according to the rule of his law. And hereby he betokeneth that he is not puniſhed as an offēder, but that God hath ſome other reſpect which is vnknowen vnto him. Certeſſe it is very true that God dealeth not after this ordinarie manner 40 towards him, whē he vttereth ſuch rigor againſt him. For Iob was none of thoſe that haue tranſgreſſed Gods law in ſuch wiſe, as their puniſhment ought to be an exā ple vnto others. Iob was none of that nūber: he had indeuered to lead a holy life: & he had ſo behaued himſelf, not only towards mē, but alſo towards God, as he might haue bin counted more than half an Angell in cōpariſon of other mē. And therfore he hath good reaſon to ſay, that the puniſhment which he indured was not for his ſinnes, if ſo be that he had acknowledged that god might iuſtly do it,50 if hee thought good. For if our Lorde beare with men, it is not to bee ſayde therfore, that he is bound to do it, and that it may not bee free for him too chaſtize them more roughly if he liſt. Iob therfore doth amiſſe in this poynte, that he acknowledgeth it not to be through Gods meere grace, that hee is not puniſhed for his ſinnes. Agayne hee doth euill in entring into Gods ſecrete iudgements, and in ſurmizing that God vſeth an abſolute or lawleſſe power, and in not acknowledging a ſecrete rightuouſneſſe in him, although his creatures perceiue it not. This is the 60 cauſe why he ſayeth, That the rightcouſe might go too lawe with God, if he woulde voutſafe to deale by the order of his lawe. But yet it is certaine, that if we ſhoulde go that way to woorke, we muſt all of vs needes bee condemned. For what mortall man can boaſt that he hath fulfilled the law of God? And it is written, curſed is he that perfourmeth not all the things that are conteyned in the lawe. Thus ye ſee that all mankinde is ſhut vp vnder the curſe, if God liſted to extend the rigour of his law towards vs, according as Sainct Paule treateth ſpecially therof in the thirde Chapter to the Galathians. Iob then is farre ouerſeene in ſaying that a ryghtuouſe man maye pleade hys cace, if God will giue him audience according to the rule of his law. For (as I haue ſaid) we muſt needes yeeld ourſelues giltie, not onely for offending in ſome one poynte, but for tranſgreſsing in all poynts, inſomuch as we neuer ſerue God as wee ought to do, nor with ſuche perfection as hee deſerueth and as our dutie requireth. VVherefore it followeth that men are tranſgreſſers of the lawe, not in ſome one parte of it, but in euery poynte. Moreouer, it is true that the rightuouſe maye ſhewe themſelues before God, howbeit not to come to account: for wherein conſiſteth oure bliſſedneſſe, but in hauing our ſinnes pardoned and as it were buried at Gods hand, as it is written in the two and thirtith Pſalme? And who draweth open his mouth to pleade againſt the heauenly iudge? It ſtandeth vs then in hande to haue Ieſus Chriſte for our aduocate: and he in pleading our cace alleadgeth not our deſerts, ne ſetteth himſelfe in our defence, to ſay that God dooth vs wrong in puniſhing vs: but he alledgeth the amendes that he himſelfe hath made, and that forſomuche as hee hath releaſed vs our dettes, we be now quit before God. Thus [Page] wee ſee that Iob offended in ſaying that the rightuouſe and iuſte dealing man may pleade his cace before God. Now as concerning the other poynt where it is ſayd, that if he ſeeke God before him, he ſhall not perceiue him: and if hee come behind him, be ſhall not ouertake him: and if hee go on the left hande, he will bee hidden from him: and if hee turne on the right hande, hee ſhall not ſee him: thereby hee meeneth that Gods iudgements are incomprehenſible to him: which is a very true ſaying. Some expound this of the foure partes of the worlde: and all commeth to one poynt. For according 10 as it is ſayd in the Pſalme, who ſhall giue mee wings to flie away? If I go ouer the Sea, the hande of God is to long: it will ouertake mee. If I go downe into the deepes, there he will find mee out. If I flye aboue the cloudes, yet will his hand ouerreach mee, and plucke mee backe from thence. Therefore it is all one in this text, when wee vnderſtande it to bee ſpoken of the Eaſt, VVeſt, South, and North. Iob meeneth that it is to no purpoſe for men too make long diſcourſes, for when they haue trotted vp and downe all the world ouer, yet ſhall they neuer attayne to 20 the great ſecretes of God, for they ſurmount all their capacitie and reache. But the ſenſe continueth alwaies the ſame that I haue ſpoken of: namelye that Iob meeneth heere, that the manner of dealing whiche God vſeth towardes him, is ſo high and profounde, as mans reaſon can neuer reache vnto it. And it is a very true ſaying, ſo it bee well applyed: but Iobs fault is, that foraſmuch as hee perceiueth not the reaſon of Gods dooings, hee imagineth him to vſe an abſolute or lawleſſe power (as they terme it) that is too ſay, that God woorketh at his owne pleaſure 30 withoute keeping anie order or rule, and that hee doth as he liſteth, like a Prince that will not bee ruled by reaſon, but followeth his owne liking. In ſo ſaying Iob blaſphemeth God: howbeeit, that is bycauſe of the ſuddaine pangs of his paſsions, wherethrough woordes eſcaped h [...] without aduiſedneſſe. Neuertheleſſe hee fayleth not to conclude alwaies that God is rightuous & blameleſſe: he ſticketh euer vnto that in himſelfe. But yet notwithſtanding: hee is not able to brydle his tung from caſting foorth woordes out of ſquare by reaſon of his paſsions.40 This is it that wee haue to marke in effecte. Nowe, that we may applie this doctrine to our vſe, let vs vnderſtande, that wee muſte not preache before God to pleade our cace with him: for we muſte needes bee condemned without any long procesmaking on his behalfe: and the mo defences & excuſes that we thinke we haue, ſo much the more muſte our ſinfulneſſe needes increace. Then is there none other remedie, but to acknowledge ourſelues giltie, and to craue forgiueneſſe and mercie. Thus our cō ming vnto God, muſte not be to pretende any iuſtifying 50 of our ſelues, nor to make any ſatisfactiō: but to acknowledge our ſinnes, and to beſeeche him too admit vs of his owne meere goodneſſe and mercie, and not to open our mouth to pleade our cace. For that manner of debating belongeth not to vs: it is the office that is giuen to oure Lorde Ieſus Chriſt. Therefore let vs on our parte holde our peace, and ſuffer Ieſus Chriſt to bee our ſpokeſman, and to make interceſsion for vs, that by that meanes our faults may be buryed, and we be quit in ſted of being condemned. Thus much haue wee to beare away in the firſte 60 place: and that is the meane to deliuer vs from our iudge for euer: according as S. Paule ſayeth, who ſhall lay any thing to the charge of Gods children ſeeyng hee iuſtifyeth them? VVho ſhall ſtande againſt them ſeieng that Ieſus Chriſte hath taken theyr cace in hande too pleade it? That (ſay I) is all our refuge: and without that, we be vndone, and we muſte not thinke to come vnto God without it. For we ſhoulde be ouerwhelmed with his wrath as we be worthy. As touching the ſecond point, it behoueth vs to marke, that Gods iudgementes are oftentimes hidden from vs: but yet muſte we not therfore thinke them ſtraunge, ſo as we ſhould check againſt them or ſay, there is no reaſon in them. Lette vs rather acknowledge that Gods rightuouſneſſe is too highe a thing for ſuche rudeneſſe as is in vs, and that it were too greate a preſumptuouſneſſe for vs to deſire to atteyne therevnto. This (ſay I) muſte wee be fully reſolued of. I ſayde that Gods iudgementes are very ſecrete, and that when wee haue ſought, ſerched, and ranſacked to the vttermoſt that we can, wee ſhall bee confounded: but doth it followe therefore, that God hath no rule of himſelf? No. And why? Let vs make compariſon betwixte him and vs, and what a difference is there: My wayes (ſayeth he) are further off from yours, than heauen is from earth. Truely he vſeth that manner of ſpeach to ſhew, that we muſt not eſteeme of his mercy according to our owne nature. Neuertheleſſe God doth generally ſhew, that it is againſt all reaſon that we ſhould meaſure him by our ſpan as the Prouerb ſayth. VVhat remayneth then? VVe muſte honour Gods ſecretes when they be hidden from vs, and therwithall confeſſe that all his doings are diſpoſed with infinite wiſedome, vprightneſſe, & goodneſſe, and that if any man attempt to doubt of that, he muſte needes come to ſhame, according as it is ſaid in the Pſalm, Lord howſoeuer the world goeth, thou ſhalt be found rightuous. For Dauid ſaw wel the diueliſh pryde that is in men, who will needes bee alwayes replying againſt God and controlling of him. But what winne they by it? nothing, but that God muſte maynteyne his owne right, and they bee ouerwhelmed with theyr malapertneſſe. Thus ye ſee a poynt that is well woorthy to be borne in minde, when it is ſayde, that if wee go from the ſunne riſing to the ſunne going downe, and drawe about from North to South, when wee haue hunted ouer all the worlde, yet ſhall we not attayne vnto God. Heereby wee be informed, that Gods determinations are ſuche a bottomleſſe Sea, as wee can neuer atteyne to them, and that the rightfulneſſe whiche is in them, is an infinite thing. Now lette vs conſider our owne abilitie, and marke what infirmitie is in vs. If a man ſhoulde beſtowe all his whole life in traueling, yet could he not know the whole world. And what ſhoulde we know of God when we had atteyned to the centre, (that is too ſay to the bottome) of the earth? [Little or nothing.] And ſurely if we coulde ſtye vp aboue the cloudes: yet ſhoulde wee come farre ſhorte of knowing all that is in God. So then lette vs learne two things breefly: the one is, that when God woorketh not after our manner, wee muſte not thinke with our ſelues, that the creatures are able to do this or that: or that men haue bin wont to doo ſo: or that the ordinarie manner of woorking is thus and thus: or that this is the order of nature. Gods mighty power muſte not be ſhut vp within the order of nature, nor within ſuch bounds. VVhat then? [Page] Let vs confeſſe that his iudgements are ſo depe a Sea, as we cannot found them. And therewithal let vs hold it for a ſure principle, that God continueth euermore rightuous, notwithſtanding that hee ſeeme too deale crookedly and ouerthwartly: and although we finde fault wyth his doings, and haue apparant ſurmiſes and colours ſo to do: yet (ſay I) let vs alwayes conclude thus with our ſelues: Lorde, thou art rightuous, according alſo as Ieremy ſayth. True it is that it greeued him to ſee the wicked haue their full ſcope and the godly men to bee vtterly troden vnder 10 foote, ſo as all things were out of order, and might ouercame right, and there was no more conſcience and vpright dealing among men. Ieremie lamented it and was ſorie for it. Againe hee ſawe the wicked liue vnpuniſhed, as though God had bin aſleepe, and had thought no more vpon his charge. Thus ye ſee it was a very hard and comberſome temptation that the Prophete indured. But foraſmuch as he knew, that fleſhly wit cannot conceiue gods wonderfull iudgements, hee maketh a preface before hee enter into his complaint and moane, ſaying, Lorde, thou 20 art rightuons and thy iudgements are rightfull. His ſpeaking after that manner, is to ſhewe that he intendeth not to enter intoo diſputation with God, and to pleade with him as with his fellowe or matche, or too call in queſtion whether God woorketh by reaſon or no. Ieremie abridged himſelfe of that libertie, and cut off the occaſion of that which he might haue conceyued in his minde. Therfore before he enter into his matter, he maketh this concluſion: Lord howſoeuer the world go, and although men may ſurmize that thou doſt things without reaſon: yet art 30 thou rightuous and vnblamable in all poyntes and all reſpects. Euen ſo muſt wee do, and not ſay with Iob, It is impoſsible for vs to knowe the reaſon of Gods woorkes. That is verie true, howbeit it is but faintly ſpoken. But we cannot mount ſo high, neuertheleſſe if God woorke after a maner that we cannot comprehende, we muſt not therfore ceaſſe to acknowledge him to bee rightuous, and to honour him, and to humble our ſelues before him. This is in effect the thing that we haue to remēber here. Furthermore let vs take warning, that we may wel make large 40 diſcourſes, but we ſhall gaine nothing thereby. True it is that men may haue great quickneſſe in their wits: but yet muſt not the ſame giue vs occaſion or ouerweening as we ſee many do, who bicauſe they haue their wits wel ſharpned, thinke themſelues able to finde out the reaſon of all things: and that cauſeth them to run ſo aſtray, that in the end they bee doted in their owne vnderſtanding, that is to ſay, God puniſheth their pryde for taking toomuch vpon them. Therefore let vs conſider well, that when wee haue trudged vp and downe, we ſhall be neuer a whit the nerer 50 to the finding out of the end of all things. For our Lorde will ſhew vs that our wit is too weake and rude to attaine to ſuch heighth. Our knowing therefore muſt bee but in part, and it muſt ſuffiſe vs to taſt in ſome certaine meaſure the things that are for our welfare, wayting for the latter day when wee ſhall haue them fully diſcouered vnto vs. Thus ye ſee more what we haue to marke in this ſtreyne. Now Iob addeth immediatly, According as hee knoweth my way, ſo will he trie me, and I ſhall go out as gold. Hereby Iob betokeneth that God hath a great aduauntage ouer him.60 I cannot know him (ſayth Iob) and he knoweth me: I vnderſtande not his workes, and he iudgeth of mine: to bee ſhort, he trieth me as golde in the furnace, inſomuch that there is not ſo little a peece of froth or infirmitie in mee, but he ſeeth and diſcerneth it: and therefore it is too no purpoſe for me to go to law with him. This is the concluſion that he maketh. Now this ſaying of his is verie true, that God knoweth our wayes and trieth and proueth vs as gold in the furnace: but yet notwithſtanding haue wee any cauſe to cōplaine that we be not his matches? Should the creature checke after ſuch a ſort, as too take part agaynſt his maker? Though God make vs not haile fellow with himſelfe, ought wee to ſay that he doth vs wrong or iniurie? Therefore whenſoeuer it commeth to our minde that God knoweth all our wayes, and that hee tryeth vs, and that he purgeth and ſifteth out all the ſinfull affections and ſuperfluous thoughtes that are in vs: let vs vnderſtand that the ſame muſt teach vs lowlineſſe and feare, and not prouoke vs too make any complaint as Iob dooth in this text. And herewithall we ſee how God intendeth to bridle vs by al meanes for our owne welfare. For when he trieth vs after that ſort, commeth there any profite of it vnto him? No: but he knoweth it to bee expedient for vs, according alſo as when hee commeth neere vnto vs, is it for that he is afrayde, or for that hee ſeeketh any profite by vs? No, it is nothing ſo: but he knoweth that wee haue neede too bee kept in obedience and awe. For that is the cheefe thing that he requireth of vs, and that is the ſea of all vertue that bringeth vs to ſaluation. Therfore it behoueth vs to be rightly ſubiect vnto God. For if he hild not his maieſtie ouer vs, and ſhewed vs not what wee bee, and what our ſtate is, and hilde vs not vnder his feete: what would become of vs conſidering the pride and malapertneſſe that are in vs all? God then in not ſhewing vs the reaſon of his works, doth it to the end we ſhould lerne to obey him. Againe, if we ſee not why he doth this or that: how ſhall we comprehend his being? we be ſure (as I ſayd) that if he trie vs, it is for our welfare. And in good ſooth which of vs trieth himſelf? Nay contrarywiſe in ſteede of lighting a candle to ſerch our owne wants and ſinnes: we quench the creſſet that God hath lighted too our hande. VVhat elſe is the diſcretion that hee hath giuen vs to diſcerne betwene good & euill, but as it were a candle which he hath lighted, to the end we might perceyue the naughtineſſe that is in our ſelues? But we ſee how men labor to quench all the ſayd knowledge, and would faine ſuppreſſe their owne conſciences, that they might liue like ſwine, & bee no more aſhamed nor abaſhed at the euill which they commit. Men then go about to become brute beaſtes and ſo we ſee that they indeuer to quench the lamp or candle that God had lighted in them to draw them them to this triall: Seeing it is ſo: it is good reaſon that God ſhoulde ſearch and trie vs, bycauſe wee will not do it our ſelues as our dutie were to do, but by our good willes woulde become like brute beaſts and diſpatch our ſelues of al diſcretion and reaſon. Thus ye ſee that the thing which we haue to marke in this text, is that forſomuch as God knoweth our wayes and woorkes aforehand: it behoueth vs to conclude, that if hee make vs too paſſe as Gold through the furnace, the ſame is for our profite and welfare. And although we perceyue not the reaſon of it, we ought to be contented that our Lorde is rightuous, and that hee will [Page] in the ende ſhew vs wherſore he hath tryed vs after that maner, in making vs too paſſe through ſo many afflictions, as gold paſſeth through fire. Although then that this be greeuous to beare: yet God doth it not without cauſe. VVe perceyue it not as yet, bycauſe our wit is too weake. Howbeit our Lord will in time make vs perceyue that he wrought not at all aduenture, but that he knew what was meete for our welfare. This is in effect the thing whiche we haue to beare away heere. Nowe when Iob hath ſayde ſo, he addeth this proteſtation. That his foote bad walked in 10 Gods path, and that hee bad not left his way, nor turned aſyde from the commaundement of Gods owne mouth, but bad ſet more ſtore by it, than by his owne liuing or manner of dealing. True it is that Iob might well proteſt that hee had walked ſo vprightly, as that he was not of the number of the diſpiſers of God, nor of the number of looce liuers that were giuen to all naughtineſſe. Iob might well ſay ſo: for it was true: according alſo as wee ſee that Dauid might well ſay, Lorde I haue kept thy commaundementes with my whole hart. Lorde I haue ſet more ſtore by thy lawe 20 than by gold and ſiluer: all my delight hath bin in them: I haue not weltred in my wicked affections: but all my pleaſure hath bin in the hearing of thy lawe. VVhen Dauid ſpeaketh after that maner, is it too boaſt himſelfe before God? No: for in another place he ſayth, Lorde who is able to ſtand before thee? If thou enter into account with men, no creature can bee iuſtified. Therefore enter not into iudgement with thy ſeruant O Lorde. For who is he O Lord that ſhall ſtand vp, if thou marke all our faultes? VVe ſee then that Dauid dooth willingly yeeld himſelfe 30 guiltie, and that whereas he proteſteth himſelfe too haue followed Gods commaundements: it is al one as if he acknowledged the gracious giftes that heé had receyued at his hand, & did him homage for them, ſaying thus: Lord, thou haſt done me exceeding great good, thou haſte gouerned me by thy holy ſpirite, my following of thy commaundements came not of my ſelfe, but thy guiding of me cauſed me to giue my ſelfe therevnto. Dauid by yeelding ſuch honour vntoo God, confirmed himſelfe more and more in good hope, aſſuring himſelfe that as hee had 40 felt God good and gracious too him heeretofore, ſo hee would neuer ſayle him heereafter. If Iob had proceeded after that maner, his proteſtation had bin good and holy. But what? his meening heere, is to go to lawe with God, and to vphold that if God handled him after the ordinarie rule of his lawe, hee ſhoulde haue no cauſe to vſe ſuch rigour towardes him. Iob is groſſely ouerſeene in this behalfe. For if God had iiſted to haue puniſhed him for the ſinnes that hee had committed: he might iuſtly haue done it: and in that he doth it not, it is of his meere free goodneſſe.50 Iob therefore dooth not diſcerne aright betweene God and his own perſon. For he ſhould haue ſayd, Lord it is true that thou chaſtizeſt me, and I know and thou migh, teſt do it euen by thy law▪ and it is true alſo that I haue indeuered too walke before thee in as great ſoundneſſe as was poſsible for mee to do. Neuertheleſſe there hath alwayes bin ſomewhat amiſſe, and therefore thou ſhalt find all my workes to be ſinſull. Iob might haue ſpoken ſo and ſayd: well Lorde, I knowe well thou beareſt with me: and that proceedeth of thy fatherly goodneſſe. And although 60 thou chaſtize me, yet thou makeſt mee too perceyue that thou doeſt it not for my ſinnes, but bycauſe it pleaſeth thee too exerciſe my pacience. Neuerthelater, in the meane whyle I feele my ſelfe combered extreemely, and therefore I muſte conclude, that thou doeſt it vpon ſome ſecrete and wonderfull purpoſe. If Iob had ſpoken ſo: all had bin well. But he was caried away by the pangs of hys paſsions. And thereby we are all warned (as I ſay de afore) to miſtruſt our ſelues when we be afflicted. For we be (as ye would ſay) ſo dazeled, as wee cannot diſcerne what is good. And if this thing befell vnto Iob who is ſetheere before our eyes, as a myrrour of pacience: what will become of vs? Therefore when wee bee afflicted, lette vs pray God ſo to hold vs in awe, as we may glorifie him, and that if any toyes come in our heades too grudge agaynſt him, they may be beaten downe, knowing that we cannot ſpeake one word of our ſelues, but the ſame ſhall prouoke Gods wrath more and more. Thus ye ſee what we haue to beare in remembrance. Furthermore in going through with this ſentence, let vs learne to knowe what the true ſeruing of God is: for Iob ſheweth vs here howe to do it. VVhereat then muſt we begin when wee intende to giue and dedicate our ſelues wholly too the obeying of God? At the keeping of the way whiche hee ſheweth vs. Men muſt not frame themſelues newe deuotions at their owne pleaſure, after the manner of the worlde whiche is too much giuen therevnto. VVhen men bee moſt deuout, and would faine worke wonders, where at make they their enterance? At the following of that which ſeemeth good to their owne liking. Yea? as who would ſay that God had no ſoueraintie ouer vs, or as though the cheefe poynt of his ſeruice were not obedience. Then if any man will ſerue God aright, let him ſhut all his owne imaginations out of the doores, and not behaue himſelfe after his owne liking and wit: but let him ſubmit himſelfe to Gods worde, and followe that which is ſet downe heere, namely, I haue ſet my foote and walked in Gods path, I haue not turned aſide, I haue not in any wiſe ſtepped out of his wayes. Had this rule bin well hilde and kept, wee ſhoulde not haue ſo great controuerſies nowe adayes with the Papiſts aboute the ſeruing of God aright. For what is it that is called Gods ſeruice in the papacie? It is the inuentions of theyr owne braynes, whereof God neuer ſpake one woorde. VVhat is it that they call deuotion? Euery mans owne liking. Aſſoone as a man hath a mind to any thing, by and by he beares himſelfe in hand that God is aſmuch delighted with it as himſelf is, and there is no man but hee vndertaketh ſome thing or other. Behold the ouerboldneſſe that hath alwayes reigned in the world: which is, that men will needs be maiſters, and make lawes at their own pleaſure, and God muſt bee ſaine too accept whatſoeuer they haue forged after that maner. But contrary wiſe the holy ghoſt telleth vs, that we muſt not lift vp one foote too go foreward, but onely in the way which God ſheweth vs. It behoueth vs to refrayne our ſelues in that cace: for he that will needes raunge abrode, and make his friskes and outleapes to ſtray here and there: may well breake his leggs and his necke, but hee ſhall neuer do himſelſe any good: that is to ſay, wee ſhall neuer go forewarde but rather euer backwarde, when wee bee ſo deſirous to gad after our owne fancie. Then let vs learne, that the faſhion to liue well and rightly and which God alloweth, is too ſet our [Page] feete in the way, not whiche wee our ſelues haue made, but whiche hee hath ſhewed vs by his woorde. And not without cauſe dooth Iob adde further, that hee had not retyred or turned backe. For heereby he ſheweth, that men are tempted continually with a tickling luſt to ſtart out of the right way: according as in verie deede we ſee that God cannot holde vs vnder his obeyſance, but by force: and euen he that is moſt deſirous to walke in ſuch ſingleneſſe as he would neither put to nor take away frō gods word, ſhall notwithſtanding not miſſe too feele prickings in 10 himſelfe, and to be tickeled to ſteppe out of the way. And ſpecially if wee ſee any man take ſuch libertie, ſo as wee can ſay, beholde ſuch a man doth ſuch a thing: then wee bee moued at it, and the ſight of ſuch examples maketh vs too deſyrous to turne out of the way. To bee ſhort, wee bee eaſily caried away from obeying God by any maner of meanes, bycauſe our wittes are curious and fantaſticall, and alſo bycauſe wee ſee things euerye where that drawe vs vnto euill. And therefore let vs take heede that we may be able to proteſt truely with Iob, that wee haue 20 not ſwarued from the waye that God hath ſhewed vs. Now, that wee may ſo do, it behoueth vs to herken well too the things that God telleth vs in his lawe. For men woulde ſtill beare themſelues in hand that God alloweth of their doings, and that they be ſtill in a good way, if it were not for the declaration that Iob addeth: which is, That bee gaue himſelfe wholly too heare the commaundement of Gods owne lippes. VVherefore ſpeaketh hee of the commaundement of Gods lippes? It ſhoulde ſeeme that that is more than needeth. No, it is to ſhew that mans life ſhall 30 alwayes be vnruly and diſordered, if it bee not framed by the law of God, and all his thoughtes and deedes ſo directed by it, as hee preſume not to ſwarue any whit at all from it, be it neuer ſo little. And this ſerueth to ſhew vs the vſe of Gods woorde, and the profite that wee reape thereof. The vſe then of Gods worde, is to hold vs in the right way, bycauſe that if we ſhould looke for newe inſpirations from heauen, Satan being tranſformed as hee is, might put many illuſions in our heades: but God hath cut off the occaſion of his guilefulneſſe, by giuing vs the holy 40 Scripture: and therevnto will he haue vs to holde our ſelues. Therefore let vs beware that wee vſe the benefite which God offereth vs. Nowe therewithall is matched a profitableneſſe: for is there any thing more to bee deſired, than for a man to be ſure that he ſhall not miſſe? If we walke in doubtfulneſſe as the poore Papiſts do, and as all they do which are led by their owne imagination: I ſay if we bee in doubt whether God will accept our doings or no: what a thing were it? But when we be throughly aſſured that the way which hee ſheweth vs is infallible, ſo 50 as we may well walke in it, and the more we go forwarde in it, the neerer wee come to him and to the poynt of our ſaluation: ſuch certaintie is an ineſtimable treaſure. So then let vs not bereeue oure ſelues of the grace that God offereth vs as we ſee the world do, which is ſo malicious and froward, that it had much leuer to giue it ſelfe too it owne fantaſticall deuiſes, that is to followe the vnfallible truth which cannot lie vntoo vs. Lo what wee haue too marke in this Text, where Iob ſpeaketh of the commaundement of Gods lips, too ſhewe vs that God in ordeyning 60 his word which is preached by the mouthes of men, intended too haue vs to reſt therevpon, too the ende wee ſhoulde not ſeeke vaine gazings heere and there. Now he addeth, that hee did ſetmore ſtore by Gods worde than by his owne liuing or maner of dealing. The Hebrue worde which he vſeth heere, ſignifieth properly an Ordinance or Decree. And truely about a three verſes after, where hee will ſaye that God hath decreed of him, or had an eye to him: hee vſeth the ſame woorde that is ſet downe heere. Yee ſee then that the proper ſignification of the worde is Decree, Determination, Ordinance, or common maner of doing. And agayne ſometymes by a ſimilitude it is taken for a mans ordinarie liuing or prouiſion, bycauſe it is a parcell of the lawe that a man ſhould lay for his liuing. For he muſt not eate ſo much as to bruſt himſelfe in one day, but hee muſt take his portion too his nouriſhment and ſuſtenance, and content himſelfe with it. Thus yee ſee that this worde is alſo taken for euery mans ordinarie liuing or prouiſion. And either of both wayes may ſtand very well. VVhat is it then that Iob ment heere? Hee ment that Gods worde was a treaſure of more eſtimation vntoo him, than all the goodes of the worlde. VVhat thing is dearer vnto men than their nouriſhment? For as we loue our liues, ſo doo we alſo indeuer to prouide neceſſaries for the ſame. If we want bread, what a thing is it to vs? How are we diſmayd at it? Foraſmuch then as men haue great care too mainteyne their liuing: Iob in preferring Gods worde before his ſuſtenaunce of meate and drinke, ſheweth thereby that hee made not ſo great account of this preſent life, as of earneſtneſſe in obeying God, and that hee had muche leuer to be taught by his word, thā to be fed with the beſt meate in the worlde. Heerof wee may gather a good admonition. For we ſee howe men are deſirous to liue, and not onely deſirous, but alſo mad of it, ſo as there is nother meaſure nor ſtaye in them. And yet in the meane whyle they wote not to what end they liue, nor why they deſire life. For they haue no regard of God. So much the more therefore doth it ſtande vs in hand to marke what is ſayde here that is to wit, that our deſiring to liue in this world, muſt be alwayes to ſerue our God, and too dedicate our ſelues to his glorie, and to bee conſirmed more and more in the hope of the heauenly life wherevnto he calleth vs. That is the poynt wherevnto wee muſt applie all our wits and indeuers. And if we do ſo: it will follow immediately, that we ſhall preferre Gods doctrine (which is the ſpirituall foode of our ſoules) before all the foodes that wee can wiſh for our bodies. For what is it to be fed with bread & water, yea or with wine, & all other the dilicateſt meates and deinties that can be deuiſed? VVhat is that too the purpoſe if our ſoules be ſtarued in the meane while? Oxē Aſſes, and horſes ſhold be in better & more excellēt ſtate than we. So thē let vs lerne to preferre gods word (wherwith oure ſoules are nouriſhed) before all the things that concerne this tēporall & flightfull life: and let our preferring of it bee not onely to ſay, I am learned: but alſo too giue our ſelues wholly to the ſeruing of God, as I obſpeaketh of it here. Now let vs come to that which I haue declared concerning the worde when it is taken too ſignifie the common maner of doing. If wee take it in that ſenſe, truly the meening wil not be chāged at al in effect. Howbeit there wil be one other point very profitable and worthie to be borne away. For by that meanes Iob declareth, [Page] that he was not wiſe after the maner of the wiſe men of this world, who will alwayes needes followe their fleſhly reaſon, but that he had quite giuē ouer al ſelf liking to the end he might ſubmit himſelf vnto God. And that is a verie needfull thing: according as I haue touched alreadie, that wee bee but vagabundes and ſtragglers, if wee holde not the way that God hath ſhewed vs. And howe may that be done? Let vs cut off, I ſay, let vs cut off our owne cuſtomes, Ordinances, and maners of lyuing: let euerie whit of it fall to the ground, and be done quite and cleane 10 away. For ſo long as men delight in their own inuentions, ſo long as they bee wedded to their owne cuſtomes, and ſo long as they ſticke wilfully too their owne trades of lyuing: it is impoſsible for them to giue themſelues too God. It is all one as if a man woulde put a French hoode vpon the heade of a Calfe, or a Cowe, which is not theyr nature or kynde, and therefore they cannot away with it. But yet more wood are we when it commeth to the point that wee ſhould obey God, than the brute beaſtes are too the things aforeſayd. VVherefore that we may be faſhioned 20 to obey Gods law, wee muſt learne firſt and formoſt too rid our ſelues of all the gay inuentions that come in our head, [as when we think with our ſelues] why ſhould not this be good? VVee haue bin wont to do it, and euerie man doth ſo, and it hath continued thus at all tymes. VVee muſte no more alledge any of theſe things. And why? For if God once ſpeake the word, it behoueth vs to yeeld vnto it. And ſo wee ſee it is not without cauſe that Iob hath ſayde, that he ſought Gods worde, and the doctrine conteyned in the ſame, and that he eſteemed it more than all other things. And as touching the word lay vp: it cannot be diſcourſed to day, and therefore we wil let it alone till to morrow.

And in the meane while let vs fall downe before the face of our good God with acknowledgement of oure faults, praying him to make vs ſo to feele them, as wee may learne too humble our ſelues, not onely in acknowledging the mightie power that he hath aboue vs, but alſo to glorifie him in his rightuouſneſſe, and to knowe our ſelues alwayes to be wretched ſinners: and ſpecially that when we knowe the faults that are in vs, wee may continually mourne for them, aſſuring oure ſelues that God knoweth many mo by vs, thā we our ſelues can perceiue: and that foraſmuch as we bee full of vanitie and inclyned too deceyte and leaſings, let vs deſire him too refourme vs in ſuch wiſe, as our whole ſeeking may be to profite in his ſchole, and as we may harken diligently to the ſound doctrine that is ſpoken to vs in his name: not with our bodily eares only, but in ſuch ſort as it may take good roote in our harts, that we may deſire nothing elſe but to be filled with it, and to haue it for our ordinarie foode. That it may pleaſe him to graunt this grace, not onely to vs, &c.

The .xc. Sermon, which is the thirde vpon the .xxiij. Chaper.

This Sermon is yet ſtill vpon the twelfth verſe, and then vpon the text that enſueth.

13 Hee is ſtill at one poynt, and vvho can turne him from it? looke vvhat his heart deſyreth hee doth it.

14 He vvill performe of me vvhatſoeuer he hath decreed, and many ſuch things are in him.

15 This is the cauſe that I am afrayd of him, and vvhen I thinke of him I ſtand in feare of him.

16 God hath ſoftned my hart, and the Almightie hath troubled me.

17 For I am not cut off by the darkeneſſe, but he hath hidden the darkneſſe of my face.

VVE ſawe yeſterday, that if we will obey God rightly, wee muſte giue ouer all our owne cuſtomes and maner of dealing, and not alledge one thing or other to make it go for good: but ſeeing our Lord hath ſpoken it, we muſt hold vs ſimply to his word which he hath giuen vs. Nowe remayneth to marke the worde that is ſet downe in that 50 place: namely that wee muſt lay vp Gods doctrine as a treaſure in our hartes. For vnleſſe it be laide vp after that maner, it will neuer take liuely root: according as we ſhall ſee many, that will bee moued when they heare God ſpoken of, and be ſomwhat well diſpoſed: howbeit that diſpoſition is not throughly planted in them: and therefore we ſee that the fayth which appeared in them for a time, vaniſheth away. Then let vs marke well, that wee haue neuer profited well in Gods ſchoole, till his worde be ſo deepely rooted in our harts (that is too ſay, till wee haue 60 receyued it with ſuch a mind) as it is not a flightfull motion to allowe or like well of the thing that is told vs, but a hartie affection ſettled vppon it in good earneſt. And that is the cauſe why it is oftentymes tolde vs, that the ſeruice of God is inward and ſpirituall. For although wee had ſatiſfied the whole worlde, and all men thought vs to be vtterly faultleſſe: yet might God iuſtly refuſe all this goodly outward ſhewe wherein men ſooth vs, if the hart go not afore it. So then let vs beare this ſaying in minde, that it behoueth vs to lay vp Gods worde. And howe? Not to burie it: for if we beleeue with our hart vnto rightuouſneſſe, wee muſt alſo confeſſe it with our mouth that wee may be ſafe. Then muſt Gods worde ſhewe it ſelfe: for if wee do not ſo, men may thinke that it is not in vs. But yet for all that, the good woorkes which the faythfull do, muſt firſt proceede out of the ſayde hartie affection, and not of any flightfull and inconſtant motion. Furthermore the worde lay vp, will be well ynough vnderſtood, if wee take the ſimilitude of a treaſure, and applie it alſo as our Lorde Ieſus Chriſt dooth when he ſayeth, that if a man bee well ſtored of thinges, hee may fetche foorth whatſoeuer hee hath neede of, both for his owne houſeholde, [Page] and alſo for other mens vſe. For if a man bee ſo niggardly, that when he hath his Cheſtes full of money, and his garners and cellers throughly ſtored, he will both ſtarue himſelfe, and not releeue any other bodie: will menne ſay that ſuch a one knoweth too what purpoſe it ſerueth to be riche? No: but he is a ſtarke beaſt. Therefore let vs vnderſtande, that our hoording muſt be to the end we may vſe it diſcretely, according as the cace ſhall require. And when wee haue the treaſure of the doctrine of ſaluation layd vp in our harts, we muſt not onely pro-fite 10 our ſelues by it, but alſo edifie our neighbours. Yea and let vs beare in minde how Saint Paule ſayth, that the myſterie of fayth muſt bee kept in a good conſcience. Thus ye ſee in effect how we haue to note vpon the ſayd text, that if wee will be learned in Gods worde, wee muſt not only conceyue ſome opinion of it in our brayne, but we muſt lay it vp diligently in our hartes, as an ineſtimable treaſure. Now let vs come to that which Iob addeth. He ſayth, that if God be minded to do a thing, no man ſhal turn him from it. This is ſtill a continuing of the matter that he 20 had in hande, namely that God vſed an abſolute power agaynſt him, ſo as there was no going to law with him to obteyne his right. But I haue tolde you that this is ouermuch. For although Iob knewe that God puniſhed him not for his ſinnes: yet ought hee too haue bin fully reſolued, that God is rightuous and vnpartiall in all his dooings. But he ſurmiſeth a lawleſſe power that hath nother rule nor meaſure with it, wherein hee doth God wrong. Neuertheleſſe the ſentence is true, if it bee applied as it ought to be: namely that God is alwayes at one poynt or 30 in one mind, that is to ſay, that he is conſtant and vnuariable, and cannot be turned one way or other: according as we ſee that euē Balaam the lier was inforced to acknowledge that God is not like men, who chaunge their minds and are variable and inconſtant. Hath hee ſayd any thing (ſaith Balaam) which he performeth not? So this doctrine of it ſelfe is good, and the holy Scripture is full of that matter: but nowe muſt we applie it to our inſtruction. It ſerueth to two purpoſes: the one is, that when God hath ſpoken a thing, and promiſeth to be mercifull and fauourable 40 to vs, and to ſuccour vs in all our needes: we muſt ſtedfaſtly beleeue it and reſt vpon it, without any douting whither he will performe his promiſe or no. VVhy? for his truth is infallible. Likewiſe on the contrary part, if hee threaten vs, wee muſt tremble, aſſuring our ſelues that it is not for vs to dallie with ſuch a maſter. Thus yee ſee to what end all the things tend that are ſpoken in the holy Scripture, concerning Gods conſtancie and ſtedfaſtneſſe in executing his determination. VVe knowe that God vttereth his minde vnto vs when he auoucheth 50 himſelfe to be pitifull, and that he receyueth vs too mercie. Seeing then that our Lorde doth ſo call vs vnto him, it is not to beguile vs and too foade vs with ſome vayne hope. And therefore inaſmuch as we haue ſuch aſſurance of his good will, let vs boldely ſtay and reſt therevppon. And why? For hee chaungeth not, though all the world ſhould make ſute to him, yet ſhould it not cauſe him too alter his mind. And by that meanes we may glorie againſt all that the diuell can deuiſe or practiſe: yea and although we ſee the whole worlde bent againſt Gods promiſes, yet 60 ſhall we neuertheleſſe be alwayes at reſt, according alſo as wee ſee howe the holy Ghoſt armeth the faythfull with ſuch truſt, and teacheth them too defie all theyr enimies. Goto (ſayth he) lay your heades togither, and do the worſt you can: yet ſhall the thing that God hath promiſed, hold out to the end. Againe he ſayth, he will be neere at hande too vs, and that when the diuell and men haue practized their vttermoſt agaynſt vs, hee will beate downe all their defences. Then ſeeing it is ſo, we may deſpyſe all that our enimies can practiſe or deuiſe. And why? For in the ende they cannot withſtande God, nor let him too perfourine the thing that hee hath ſpoken. Thus ye ſee in what wiſe we ought to put this doctrine in vre, concerning the ſtedfaſtneſſe that is in God. Alſo let vs beare in minde what hath bin ſayd concerning his threatnings: ſo that if he rebuke our vices, and bee ſo good too vs as to warne vs of them, let vs not ſtand vnamendable in our miſdoings, but let euerie of vs humble himſelfe, and looke well aboute him, and with all carefulneſſe indeuer too preuente the curſe which God hath tolde vs of. For to that ende doth he make vs to feele his wrath. I ſay it is to the ende hee woulde not bee conſtreyned to execute his wrath agaynſt vs. Lo what the true vſe is of this doctrine, that God is always in one mind, and that no man can turne him from it. For the ſame cauſe alſo it is ſayde, that God hath ſpoken once, and that the Prophete heard theſe two things, namely that there are power and iudgement in God: as if he ſhould ſay, Lorde thou needeſt not too repeate thy wordes: for when thou haſt once ſpoken the woorde, it ought to ſuffiſe vs, and it is as much as if wee had a hundred thouſande witneſſes, and that thou haddeſt neuer ceaſſed repeating and rehearſing the things that wee had once heard afore: we neede not to haue our eares beaten at ſo much. VVhy ſo? For Gods truth is ſo certaine that if there were no more but one ſillable of it, it were al one as if hee had a great volume of it. And yet notwithſtanding wee ſee howe our Lorde calleth vs by ratifying hys promiſes, and is not contented to haue ſpoken once and away, but putteth vs often in remembrance of the things that wee haue once heard, and will haue vs taughte his goodneſſe all our life long. Seeing then that hee vſeth ſuch ouerabundantneſſe, it behoueth vs to acknowledge hys infinite goodneſſe in applying himſelfe after that maner to our rudeneſſe: but yet muſt wee not take ſuch a boldeneſſe as to call in queſtion the thing that hee hath ſpoken [but once] and too diſpute whether a thing bee true or no, when God hath witneſſed it vnto vs. For wee muſt rather marke howe it is ſayd vnto vs in the Pſalme, that Gods ſayings are as ſiluer ſeuen tymes fined in the fornace, wherein there is neyther droſſe nor ſuperfluitie. They be not like the wordes of mortall men, who are dubble, and will eyther colour the wordes that they haue ſpoken, or vnſay them againe, or finde ſome ſuttle ſhifte to turne them another way. There is no ſuch thing at all in God. VVhy ſo? For his wordes are as ſiluer throughly fined, wherein there is no ſuperfluitie. This (ſay I) is the ſeale, that all the faythfull ought to ſet vnto all the things which they heare at Gods mouth. So ſoone then as God hath ſpoken any thing, let vs (according too that whiche hath bin touched alreadie) ſet this ſeale vnto it, that there is nothing but truth and certeintie in it. For there is nothing but vntruth in mans minde, and yet God doth vs [Page] the honour too make vs his witneſſes: according as ſaint Iohn ſpeaketh of it, that whoſoeuer beleeueth in Ieſus Chriſt, hath ſette too his ſeale that God is ſoothfaſt. So then ſeeing that God doth vs the honour, too make vs his witneſſes althoughe there bee nothing but vanitie in vs: ſo much the more ought we to bee inflamed too receyue obediently all things whiche wee heare of him, and to warrant our ſelues that they bee true. It followeth immediately, that he doth what ſoeuer his hart deſireth. Heere is one ſentence more whiche is verie true if it bee rightly 10 vnderſtoode. True it is (as wee haue ſeene) that Iob did a niſſe in imagining that God vſed a lawleſſe power, and in that he could not imagin otherwiſe: but that God was minded to vtter his ſtrength with ſuch violence, as ſhould bee quite voyde of all reaſon. Surely (as I haue erſt declared) Iob purpoſed no ſuche blaſphemie in himſelfe: but heere the cace concerneth his former pangs which were ouerheadie. But nowe let vs conſyder what profite redoundeth too vs of this doctrine, that God doth whatſoeuer hee liketh. It behoueth vs firſte and formoſt too 20 knowe what the things are that God deſyreth or lyketh. VVe knowe that he cannot away with any vnrightuouſneſſe, and therefore his deſire or lyking muſt needes bee rightuous and full of equitie. Seeing it is ſo, let vs learne to gloriſie him in all reſpects. And firſt of all, when we ſee things out of order in this worlde, and all ſeemeth too go otherwiſe than it ought too do: let vs marke howe it is ſayd vnto vs, that God holdeth the reynes of the brydle, and that nothing is done whiche hee hath not foredetermined in his purpoſe. Oftentymes wee maye thinke 30 the things to bee verie ſtraunge whiche are done, for our eyes are too weake ſighted too comprehende the infinite power of God. VVhat is to be done then? Let vs conclude, that for ſo muche as God is rightuous, it becommeth vs to allowe of all his dooings, although they fall not out too oure lyking. And although it ſeeme too vs that God ought too woorke otherwyſe, yet let vs ſubdue our owne reaſon, and holde it in ſuche bondage, as wee maye alwayes confeſſe, that God do the not anye thing whiche is not wroughte wyth iuſtice and vprightneſſe.40 Alſo let vs heere with all marke particularly, that ſeeing God hath called vs hee doth alſo diſpoſe oure welfare and faluation. For I ſpeake not nowe of all men in generall: but of the comfort which the faythfull may gather, when God hath once ſhewed himſelfe to them, and calleth them purpoſely to be his children, and vttereth his heart vnto them as I haue ſayd afore. The faythfull then muſt not hang in doubt, or imagine that theyr ſaluation is in a mammering. VVhy ſo? For it is layde vp as a gage in the hande of God: and who can plucke it awaye from 50 him? Therefore let the faythfull hardily bragge of their ſaluation. And why? For God is almightie, according as it is ſayde in the tenth of ſaint Iohn: The father who hath giuen you vnto me is ſtronger than all. To what purpoſe doth Chriſt ſpeake ſo? It is to ſhew that our ſaluation dependeth not vpon our ſelues, nor vpon any creature, nor is let looce too all hazardes: but that God keepeth it as it were in his boſome, and that forſomuch as no man can ouercome him, wee bee ſure that wee ſhall neuer periſhe. And why? Bycauſe God hath the ordering of all things,60 and loueth our welfare in ſuche wyſe as hee will ſurely procure it. And thereof wee haue a good warrant by the Goſpell: and (which more is) wee haue a ſure pledge of it in our Lorde Ieſus Chriſt, who is giuen to vs, to the ende that we being in him, ſhoulde be partakers both of his lyfe and of all his goodes. So then if this doctrine bee put in vre as it ought to bee, we ſee it is not only true and holy, but alſo exceeding profitable to vs. Now hee addeth by and by after, God will bring too paſſe whatſoeuer bee bathe determined of mee, and there are many like things in him. Here Iob vſeth the worde that was expounded yeſterday. I ſaid that the worde ſignifieth two things: that is to wit, lawes, ſtatutes, ordinances, decrees, determinatiens, deſtinies, faſhions, or maners of dealing, or doing, order, trade, custome, guize, woont or ordinarie: and alſo a mannes prouiſion, liuing, ſustenance, foode, or nouriſhment. As now Iob faith, that God will go through wyth his ordinaunce or determination. Hys ſaying then is, hee will go through with mine ordinarie, or elſe, he will go through with my determination. Nowe although the ſignification of the wordes bee double: yet notwithſtanding, the circumſtaunce of the place ſheweth vs what the ſenſe of them is: namely that Iob meeneth that God will bring to paſſe the thing that hee hath purpoſed of him. VVhereby he doth vs to vnderſtande, that wee bee not gouerned here by fortune or haphazard. And why? for God hath determined what ſhal befal vs. VVhen he did put vs into the worlde, it was not to let vs looce at rouers, and to let vs walke at all aduenture: but hee determyned what ſhoulde become both of our lyfe and of our death. Therfore let vs vnderſtand, that we walke in ſuch wiſe vnder the guyding of oure God, that (as our Lorde Ieſus Chriſt ſayeth) there cannot one heare fall from oure heade, but by his good will. For if his prouidence extend euen to the Sparrowes, and to the woormes of the earth: what doth it vnto vs whom hee eſteemeth muche more, as whome hee hath created and ſhaped after his owne Image and likeneſſe? Therefore it is an article which wee ought to marke well, that euerie of vs hath his deſtinie: that is to ſay, that at ſuche tyme as God ſendeth vs intoo this worlde, he hath alreadie ordeyned what he will haue done with vs, and guideth vs in ſuch wiſe, that our life is no more in our hande than is our death: inſomuch that it is to no purpoſe for vs too vndertake one thing or other, bycauſe that in ſtead of going forwarde we ſhall go backe except God guide vs. Thus ye ſee howe the faythfull may comforte themſelues wyth Gods prouidence. True it is that Iob did miſapplie this faying: for in his firſt pangs or fits (as a man may terme them) hee hath ſpoken heere as a man in deſpayre. Beholde (ſayth he) I know I am vtterly for lorne. And why? For God hath determined of mee what he thinketh good, and the ſame ſhal be accom-pliſhed, and it ſhall not boote mee to ſtriue againſt it. But ſurely, we muſt not beginne at that ende: but before wee ſpeake of Gods ordinaunce, let vs firſt conſider his righ-tuouſneſſe, that wee may yeeld him his due glorie. Then let vs not imagine the ſayd lawleſſe power in God, wherof I haue ſpoken heeretofore: for that were too make him lyke a Tyrant, and that were a curſed blaſphemie. Let vs aſſure our ſelues that God in diſpoſing and ordering all things, vſeth a ſoueraine rule where by all other iuſtice and rightuouſneſſe muſte bee ſquared out. Neuertheleſſe wee muſt not do as theſe vaynglorious folke [Page] do, whiche argue agaynſt Gods prouidence and beginningleſſe election. For they ſee not the reaſon why God doth all things, they imagin it to be tirannicall. And what a blaſphemouſneſſe is that? Are not ſuch men worſe than diuels? They be moſt ignorant, and yet notwithſtanding, they be moſt buſie in ſeeking Gods ſecrets. True it is that they do perchance beare the countenance of great clerks: but in verie deed they be ſtarke beaſtes, and yet they will needs haue God to ſhew them a reaſon of all his doings: or elſe they will neuer graunt him that hee gouerneth all 10 things heere bylowe, nor that hee hath chozen whom hee liſted to eternall life before the making of the worlde. So then let vs keepe our ſelues from ſuch outrage: and in acknowledging that all Gods doings are rightful and good, let vs marke that his woorkes ſhall oftentymes paſſe our vnderſtanding, and yet that wee muſt not therefore incounter his will. If God once do any thing: let vs conclude that it is good. Yea (ſay they) but we ſee not the reaſon thereof. Surely whoſoeuer woulde make Gods will ſubiect to our reaſon, what dooth hee but rob him of his 20 glory? For gods wil is the rule of all reaſon, and the fountaine of all rightuouſneſſe. Therefore let vs hold our ſelues contented with it, and be ſo milde as to ſay, that God willeth not any thing whiche is not rightfull and indifferent. Further more when we once know generally the ſaid iuſtice and rightuouſneſſe: let vs know alſo that God is ſo gracious vnto vs, as to ioyne and knit his iuſtice to our ſaluation, lyke as hee hath matched his mightineſſe with it alſo. VVhen we ſay that God is almightie: it is not only to honour him, but alſo to reſt vpon him, that wee may 30 bee inuincible agaynſt all temptation. For inaſmuch as Gods mightie power is infinite, hee can well mainteyne and preſerue vs. In like cace is it with his rightuouſneſſe. Seeing then that there is as it were an inſeparable knot betwene Gods iuſtice and our ſaluation: let vs begin at that poynt, to the ende that when wee ſay that God bringeth to paſſe what ſoeuer he liſteth, and that hee will perfourme whatſoeuer he hath determined of vs: wee may alſo aſſure our ſelues that there is not any thing amiſſe in it, but that all things are ruled by wonderfull iuſtice and 40 wiſedome. Furthermore if we will haue a breefe and familiar expoſition of this ſaying: let vs marke that God hath foredetermined what he will haue done, both in reſpect of the euerlaſting ſaluatiō of our ſoules, & alſo in reſpect of this preſent life. As concerning the firſt, God choſe vs for his children before the creation of the world. And wherevnto had he an eye in choozing of vs, but onely to his owne infinite mercie? For we bee of Adams corrupted lumpe. VVherefore did he preferre vs before the reſt of his creatures (as ſayth Sainct Paule) by ſholing vs out 50 to make vs more excellent than our fellowes? VVee deſerued to be caſt away and damned: and God hath vouchſafed too drawe vs out of deſtruction. Yee ſee then that we ought to glorifie God for that determination, for ſomuch as it pleaſed him too chooſe vs, and too call vs too ſaluation, and to make vs heyres of his kingdome. And this determination hath beene vttered to vs in our Lorde Ieſus Chriſt: and if wee bee members of our Lorde Ieſus Chriſt, we bee ſure of our adoption. Then neede we not to ſeeke the regiſters for it a loft in heauen but let vs content 60 our ſelues with the aſſurance that he hath giuen vs of it. For if a man that hath but the copie of an autentike regiſter, do content himſelfe with it: ought not wee when God hath declared his purpoſe concerning our ſaluation, ought not we (I ſay) to reſt vpon it? Yee ſee then in what wiſe it behoueth vs to ſettle our ſelues, foraſmuch as wee bee ſure that oure ſaluation is vnalterable, bycauſe God hath made his decree of it which cannot be chaunged. And as concerning his determination for this preſent lyfe, let vs vnderſtande that God guideth all our ſteppes, and nothing happeneth too vs by caſualtie: but hee fore ſetteth all things, ſo as we can neyther go, nor come, nor do any thing elſe otherwiſe than hee hath ordeyned. Therefore let vs aſſure our ſelues, that ſeeing wee bee ſo in Gods protection, wee ſhall be well at eaſe: and ſeeing that hee watcheth ouer vs, and hath a care of vs, let vs not myſtruſt that the diuell can winde about vs, nor all our enimies beſide. For God will prouide for vs, and can well skill too keepe vs from all the attemptes that ſhall bee made agaynſt vs. And this ought not onely to comfort vs, but alſo too giue vs courage too goe through wyth our duetie, and too walke euerie man in his calling, not miſtruſting but that God will diſappoynt all the practizes and attemptes that ſhall bee made agaynſt vs, and breake all the ſnares that men ſhall haue layde too catche vs in. Is it not a goodneſſe that ought to rauiſh vs, and amaze vs, when wee ſee that God hath ſuch a care of vs, and hath determined all things aboue which ſhall be done heere beneath? VVe be here as Froggs and Graſſehoppers, as the Prophet Eſay ſayth of vs: and to be ſhort, wee ſhould be like mice in the ſtraw (as the Prouerbe ſayth) if God had not ſet an order aforehande what ſhoulde become of vs. Nowe when we ſee this: wee may well ſay, I knowe that God is my ſauiour and father, for hee hathe my ſaluation in his hande, and will not ſuffer mee to periſh: and I ought to aſſure my ſelfe of it, ſeeing hee hathe promiſed it me. By and by Iob addeth, that there are many lyke things in him: as if hee ſhould ſay, agaynſt whome do I bend my ſelfe? For though all the world ſhould ſet it ſelfe agaynſt him, they ſhoulde win nothing by it: and as for mee, I am a poore woorme, and therefore it behoueth me to ſhrinke away. Surely hee doth well in ſo ſaying, if ſo bee that he yeelded God the honour and prayſe of rightuouſneſſe, yea euen in reſpecte of the afflictions that hee indured. But hee is ſo combered in hys minde, that he acknowledgeth not God to bee rightuous and full of equitie as hee ought to do. VVhat is too bee done then? On our part, when wee haue acknowledged our ſelues to bee cuerie one vnder the hande and guiding of God: let vs beleeue alſo that the whole worlde is ſo in likewiſe: for if the diuell were not ſubiect to God, what a thing were it? VVee ſee with what rage hee commeth agaynſt vs: and we ſee alſo howe furious the wicked ſort are: inſomuch as it may ſeeme that they ſhould ſwallow vs vp: and they are as great and hideous ſtormes that come too ouer whelme vs. Let vs marke therefore that God not onely keepeth his children vnder his protection too maintaine them: but alſo that hee ſo gouerneth the whole worlde, that the diuel (do what hee can) is not able to bring his practizes about, but that Gods prouidence is alwayes betwene him and home. Thus ye ſee howe we [...] ought to put this doctrine in vre. Nowe finally Iob ſayth, [Page] that hee is afrayde of God, and that the more hee thinketh vpon him, the more he ſtandeth in doubt of him. For he hath ſoftned my hart (ſayth he) and the almightie hath amazed me. And the reaſon is, bycauſe he hath not cut me off through darkneſse, but hath hidden darkneſſe out of my preſence. There are that ſet downe this latter part of the text thus: that he hath not hidden: but it is cleane contrarie. This in effect is that which Iob ment to ſay. Firſt he affirmeth that hee is afrayde of god: & afterward addeth the reaſon, namely bicauſe God made him to feele his terrible maieſtie. In what wiſe? Verely 10 (ſayth he) bycauſe I know I haue to do with him, and he is mine aduerſarie partie. I indure not mine afflictions as one that knoweth not from whence they come: but I know it to be the hande of God that perſecuteth me. That is the cauſe that I am ſo afrayde. And this text is greatly for our profite, if we can applie it as we ought to do. Firſt and formoſt it is not without cauſe, that Iob ſayth that he is afrayd of gods preſence, for that he maketh him to feel his maieſtie. For it is good reaſon, that as oft as we thinke vpon God, wee ſhoulde bee touched and ſtriken in feare 20 too ſtande in awe of his maieſtie. Yea and although God ſhewe himſelfe louing towardes vs, and allure vs to him, and after a maner cocker vs as little babes: yet muſt wee not come vnto him after ſuch a ſort, but that we muſt alwayes do it with feare and lowlineſſe. Then let vs marke, that he which hath a right knowledge of God, wil be willing to come too him, yea and come to him in deede, reioycing in that hee knoweth him to be his father: and yet notwithſtanding, hee will alwayes behaue himſelfe lawfully and obediently towardes him to honour him. And 30 that is the cauſe why it is ſayde in the fifth Pſalme, Lorde I will enter into thy Temple vpon the multitude of thy mercies, and there worſhip in feare. This is it in effect which wee haue too note heere concerning the fearing of Gods Maieſtie. Herewithall let vs knowe, that our feare muſt not bee ſuch as Iob ſpeakes of: that is too witte wee muſt not bee ſo afrayde of God, as to ſhunne his mightie power as a terrible thing to vs, or to go about to hide our ſelues from him: but when we haue conceyued the ſayde feare of him, wee muſt alſo receyue comfort, aſſuring our 40 ſelues that Gods minde is not to ſcare vs from him, but too drawe vs too him. And wee had neede too bee ſo beaten downe, conſidering the preſumptuouſneſſe that is in oure nature: for there is ſuche a pryde in vs, as wee will neuer yeelde God his due honour, till oure fleſhe bee vtterly ſubdued and tamed. And howe muſt that be done? Euen by plaine force. For of our owne good will wee woulde neuer bee humble and meeke. God therefore is fayne too vſe violence in that behalfe, and too mortifie all that is of our fleſh, that we may bee as it were 50 broken and broozed too ſtoupe vntoo him. Thys done, hee ſetteth vs vp agayne, and is contented to ſhewe himſelfe to bee our father, too the ende wee ſhoulde honour him. Then is it not ment that wee ſhoulde bee ſtricken with ſuche a fearefulneſſe, as wee ſhoulde not knowe where too become: but that after wee haue honoured God wyth reuerent awe, wee ſhoulde alſo preace vntoo him vpon the truſt of his manifolde goodneſſe. Yet notwithſtanding, that which Iob ſpeaketh heere is verie notable: that is to witte, that his conceyuing of ſuch fearefulneſſe,60 was bycauſe God had ſoftned his heart, and amazed him by perſecuting him. For heereby Iob doth vs to vnderſtand, that although he had alwayes feared God: yet notwithſtanding foraſmuch as he was aſſaulted with ſuch temptations: he conceyueth ſuch a terrour as he wiſt not in a manner what God was. Nowe this importeth two poyntes. The one is, that of oure owne nature wee bee deafe and dull, ſo as wee knowe not what it is too feare God, (as hath beene ſayde alreadie) tyll he driue vs too it by force. Yee ſee then that men become ſtoute lyke murtherers, vntill God haue well tamed them. And heereby wee ſee that it is more than neceſſarye for vs to be afflicted. For otherwiſe we would play the looce Coltes, and we woulde not know what it is to obey God, or too yeelde him any ſubiection at all. Therefore hee is fayne too make vs afrayde by the afflictions that hee ſendeth vs. Marke that for one poynt. The other is, that the faythfull are erewhyles ſo aſtoniſhed at Gods iuſtice, as they bee ouerraught by it, yea and ſo ouertaken, as they bee vtterly diſmayde for a little while, as Iob was: howbeeit in the ende God releeueth them. And this is well woorthie to bee noted: For the Diuell vſeth two extremities that are in vs. The one is our careleſneſſe, inſomuch that if God drawe vs not to him by ſome violent maner: we fall aſleepe in our ſinnes. If the Diuell may winne that at our handes, he is well apayd: but if God wakeneth vs, then doth the diuell labour to driue vs to diſpayre. But it behoueth vs too preuent ſuch policies. Therefore let vs learne, that if Iob were ſtriken with ſo great feare, the like may well betyde vs, or much more, except our Lorde do mortifie vs. Heerewithall it behoueth vs to marke after what maner men are brought to the ſayde feare and terrour. Experience ſheweth, that the ſame falleth not out alwayes. And for proofe therof, we ſhall ſee many naughtipackes that ceaſſe not to gnaſh their teeth againſt God, euen when hee ſmyteth vppon them with many blowes. There dooth God execute his vengeance vppon his enimies: and yet notwithſtanding, doo they amende for all that? Haue they their hartes any whit ſoftned by it? No: they become more ſpytefull and wicked than they were afore, inſomuch as thervpon they fall to kicking and ſpurning agaynſt God, like reſtie iades. Seeing then that afflictions cannot alwayes tame and ſubdue men, but that they take the bitte in their teeth to runne a heade agaynſt that way which God would haue them to go: let vs lerne thereby, that it is not without cauſe that Iob ſayeth heere, that hee was afrayde bycauſe God had not cut him off in darkeneſſe. He ſetteth it downe here, Before the darkeneſſe, or in the preſence of darkneſſe: yea and worde for worde it is, Before the face of darkneſſe. And men haue miſexpounded it in this wiſe: That God had not cut me off before this miſerie happened to mee. Iob meeneth not ſo: but rather thus▪ God hath not cut me off as it were in couert: the afflictions that I indure are not vnknowne, as men oftentymes (when they haue any greefe or trouble) know not whence it commeth. And afterward he addeth: He hath hidden the darkeneſſe of my preſence. But here ſome bodie hath corrupted the Text, by ſetting it downe, Hee hath not hidden, whereas contrarywiſe it is ſayde, hee hath hidden the darkeneſſe, &c. that is to ſay, he conſtreyneth me to come before him. And like an offender that is led by violence before a Iudge, woulde fayne ſcape if hee wiſt [Page] how to ſhift himſelfe away, or if hee were in ſome corner alone, he woulde cut his owne throte, and become hys owne hangman in diſpatching himſelfe, and yet notwythſtanding muſt ſpite of his hart appeare before the iudge, and heare his ſentence of condemnation: Euen ſo doth Iob ſhewe that hee himſelfe was delt with: that is to ſaye, it is not in hucker mucker (ſayth he) that I am afflicted: I cannot ſay, ſee the miſchaunce: for God ſheweth himſelfe to be mine aduerſarie, and maketh me to feele that it is he to whome I muſt yeeld mine account, and he hath 10 ſhewed me his hande. And this is a very notable poynt. For we ſee oftentimes that men are ſmally touched with the feare of god, when he ſheweth himſelfe by afflictions. I report me hereof to Pharao, and the Aegyptians. For dyd God euer vſe ſharper ſcourges than thoſe were? And yet notwithſtanding, it is to be ſeene, that they hardened themſelues agaynſt them. And why? Truely they knew at all times that it was the hande of God: but that knowledge did ſoone vaniſh away, and they were ſo dazeled in themſelues, or rather the diuel had ſo bewitched them,20 as they thought they had none other enemies but Moiſes and Aaron. But God ſhewed them full well, that when he ſhetteth men vp, they muſt needes feele his hande, yea and they muſt be fayne (ſpite of theyr teeth) too knowe that he is their iudge, & that he is ſtrong ynough to tame them, yea and to ouerthrow them, and breake them all to peeces. And therefore let vs pray God, that if he ſmite vs with his hand, hee ſuffer vs not too fall too ſturdineſſe againſt him, according alſo as Moyſes ſpeaketh: but that we may open our eyes, to ſee that it is he which chaſtiſeth 30 vs, and that we may not be ſo blockiſh and ſtubborne, as not to knowe his hande. For whereas it is ſayde by the Prophet, that they looked not too the hande that ſmote them: it is to ſhewe vs, that that ſtubborne people was not woonne by Gods ſcourges. Now let vs beware that the ſame happen not vnto vs: but let vs pray God, that when hee hathe made vs to feele his mightie hande, too humble vs withall: he ſuffer vs not to bee vnamendable, but graunt vs the grace not too bee ſo ſwallowed vp of heauineſſe, as that wee ſhoulde bee ſcared away from him to ſhunne him, but rather ſo drawe vs vntoo him, that vppon truſt that as it is in his power to bring to the graue, ſo alſo he can plucke vs thence againe, we may ſay with the Prophete, The Lorde wyll quicken vs the third daye, and though wee bee deade for a tyme, yet we ſhall bee made alyue agayne by hys goodneſſe. Therefore, let vs alwayes repayre vntoo hym that hathe wounded vs, aſſuring oure ſelues that hee is the ſoueraine Surgion, who wyll helpe vs for our Lorde Ieſus Chriſtes ſake.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our faults, praying hym to make vs ſo too feele them, as wee may alwayes returne right vnto hym: yea euen with ſuche affection, as all our minde may bee applyed therevntoo, and that wee beeing aſſured that he will bee fauourable to vs, may call vppon him, deſiring him that when hee hath forgiuen vs our ſinnes paſt, he will ſo guide vs all our life after, as all our whole labour may be to ſerue to his glory. And ſo let vs al ſay, Almighty God our heauenly father. &c.

24

The .xcj. Sermon, which is the first vpon the .xxiiij. Chapter.

HOvv are not the tymes hidden of the almightie? And [hovve is it that] ſuche as knovv him, ſee not his dayes?

2 Some remoue the land markes, ſome rob, and ſome fleece the flockes, and ſome feede themſelues vvith them.

3 Otherſome take the Aſſe of the fatherleſſe, they take the vviddovves Oxe to gage.

4 They turne the poore out of the vvay, ſo as they hyde themſelues, and the meeke are peſtered togither vpon earth.

5 They go foorth in the morning like vvilde Aſſes of the deſert for their pray: the VVilderneſſe giueth him bread, for himſelfe and for his children.

6 They gather their harueſt in the feeldes, they gather the vintage from the Vynes, euen the vvicked.

7 They ſpoyle the naked man, ſo as he vvalketh vvithout garment in the colde.

8 They are vvet vvith the ſhoures of the nighte in the mountaines, and imbrace a ſtone for theyr bed.

9 They fleece the fatherleſſe, and take a guage of the poore.

THe matter that is handled heere, hathe beene layd foorth heeretofore after another maner. Howbeit ther is nothing but we may fare the better by it, if wee conſider well why God propoundeth this leſſon ſo often to vs. The matter is, that God executeth not his iudgementes to the vewe of the eye, ſo as it might be ſeene, that hee hath a care of the 60 good to maynteyne them, and that he is an enemie to the wicked to puniſh them as they haue deſerued. VVee ſee not this: for things are out of order in the world. True it is that Iob hath hilde long talke of it afore. But we know it is ſuch and ſo great a ſtumbling blocke, as we be troubled with it continually, yea euen the perfecteſt of vs. If the miſcheefe indure, and God remedye it not: euery of vs is greeued, and wee fall too diſputing, howe it ſhoulde be poſsible that God ſhoulde be ſo pacient, and as it were diſſemble ſo muche, and ſeeme to be aſleepe [Page] when he letteth all things alone after that ſort. Therefore we had neede to be ſtabliſhed in the leſſon that is conteyned heere, and too be often put in minde of it: to the ende that when wee ſee things turmoyled in the worlde, wee may alwayes haue ſuch light of faith, as may ſerue vs too ſee Gods iudgementes, although they be hidden from vs as nowe. And ſo the very poynte that Iob intendeth too ſhewe heere, is that God hideth his iudgementes for a time, and neither executeth his vengeance vpon the wicked, nor deliuereth the godly at the firſt brunt, but ſuffereth 10 them to endure many wrongs. For the proofe heereof he ſayth. Howe are not the times hidden of the Almightie, and ſuche as knowe him, ſee not his dayes? VVee haue ſeene heeretofore, how Eliphas bare vs in hande, that God did iudge the worlde in ſuch wiſe, as euery man might perceyue, that he thinketh vpon thoſe that ſerue hym, and hathe his eye vppon them, and reacheth them his hande continuallye: and that on the other ſide the wicked are puniſhed at his hande. But it is cleane contrary, ſayeth Iob. And for proofe heereof, it is ſeene, that all is full of 20 robberie, might ouercommeth right, and they that haue taken paynes, eate not the labor of their handes, but their goodes are plucked from them by force. Seeing then that the good are ſo troubled and vexed, and the bad ſo hardned, and yet ſcape vnpuniſhed, and God ouerſlips them, as though he paſſed not for theſe worldly matters: what ſhould a man ſay, but that he diſſembleth & will not ſhew himſelfe as a iudge, till hee perceiue the time to ſerue for it? But if we would aske the reaſon why, we ſhoulde bee confounded. Therefore wee muſt conclude, that Gods 30 iudgements are ſecret and wonderfull, and paſſe all mans capacitie, ſo as our wits ſhall fayle vs in that behalfe, and therefore we muſt reuerence the ſecrets of God that are vnknowen to vs, acknowledging him too bee righteous, though we find his doings to be ſtrange. Many haue troubled themſelues greatly about the firſte parte of this ſentence, where it is ſayde, How are not the times hidden of God? For it ſeemeth that Iob blaſphemeth, in going about too exclude God from the gouernment of the worlde? And it is ſayde that by the tymes, are ment the thinges that are 40 ſubiect to chaunge and alteration: as if Iob had ment too ſay, that God gouerneth well the worlde in generall, but medleth not at all with the particular ordering aud guiding of things in ſeueralitie But this is farre off from the naturall meening. And we neede not to ſeeke elſewhere for expoſition or gloze, than in the text it ſelfe. For there it is ſayde, How are not the times hidden? VVhat meeneth Iob by that? Hee ſheweth it himſelfe in ſaying, Howe is it that they whyche knowe God perceyue not his dayes? VVe knowe that thoſe are termed the dayes of God, wherein 50 hee vttereth and ſheweth hymſelfe? For when God puniſheth not the wicked, ne deliuereth the good, nor heareth their requeſts at the firſte: wee bee as it were in the darke, and God ſeemeth too bee hidden, and withdrawne out of the worlde, and to ſeparate himſelfe from it to let all go to hauocke. Too bee ſhorte, excepte God make vs too feele his prouidence, and prooue it vnto vs openly, that hee gouerneth both aboue and beneath: we bee as it were in the night, and the tyme becommeth darke: for there is no light but in the countenance of 60 God, when hee ſheweth himſelfe the father of all good men, in preſeruing them by his grace, and on the other ſide puniſheth the wicked, as they be worthye. This is it (I ſay) whiche inlighteneth vs: this is the very day of the Lorde. And ſo ſpeaketh all the holy Scripture: as when it ſayeth too the wicked, Doo you reioyce at the day of the Lorde? It ſhall bee turned vntoo you intoo darkeneſſe, and not into light, it ſhall be full of feare and terrour. VVhy ſo? VVhen God appeareth, the wicked muſte needes bee afrayde, bycauſe hys preſence is ynough too ouerwhelme them. For what cauſeth the wicked to bee ſo ſtubborne, and too mocke at all threatnings, and too go forwarde with their wicked affections: but bycauſe it ſeemeth too them, that they bee ſcaped from Gods hande? But when God ſheweth himſelfe too them, they muſte needes bee abaſſhed ſpite of their teeth.

But now let vs returne to the text. It is ſayd, that Gods dayes are not ſeene of them that know him, that is to ſay, of the good mē that truſt in God, wayting for his help, & for the ſaluation that he hath promiſed them, ſo as they cannot at the firſt brunt perceyue that hee will helpe them: they ſeeke him, but yet for all that, they dwell ſtill in ſuſpence, as though their calling vpon him had not booted them at all. Thus then ye ſee that the godly cannot ſee Gods preſence: that is to ſay, they cannot perceyue out of hand by experience, that God is neere them in ſuch ſort as he him ſelfe declareth, ſaying that hee is alwayes ready too heere ſuch as call vpon him in truth. Now wee haue the true meening of this ſentence: that is to witte, that Gods hyding of the times, is not for that hee executeth not hys iudgements euery minute of an houre: but bycauſe he delayeth and prolongeth them, ſo as in the meane while we perceyue not hys dayes. For now adayes it may ſeeme, that God hath no care of vs, and that hee hath ſeparated and withdrawne himſelfe from vs, bycauſe hys prouidence is not knowne to vs. True it is that God ſeeth and marketh all things dayly, and hath not his eyes blindfolded. But yet it ſeemeth ſo to oure vnderſtanding, according as the Scripture is woont too applye it ſelfe too the rudeneſſe and infirmitie of men. God therefore hathe hys tyme: and then wyll he ſhewe that he ſeeth things. Not that hee perceyueth not all preſently: but bycauſe that wee on our ſide, are not able to diſcerne that hee hathe care of men as nowe, and that hee hath his eyes open to note and marke the euill that is committed, too redreſſe the ſame. VVe ſee not this, as in reſpect of our perceyuerance. There is ſome certaine time hidden from men, howbeit well knowne vntoo God: that is too ſay, God delayeth his iudgements, and executeth them not at the firſt daſhe. Thus much concerning the ſenſe of the letter. Nowe let vs aduiſe our ſelues to gather ſuche inſtruction as is gyuen vs by thys ſentence. I haue ſayd already, that it is a very ſore temptation too the faythfull, when things are confuzed in the world, ſo as it may ſeeme that God medleth no more with them, but that fortune ruleth and gouerneth all things. And this hath beene the cauſe of all theſe diueliſhe Prouerbes. That all things are toſſed by caſuall fortune, That things are blindly guided, That God playeth with men as with a tennisball, That ther is neither reaſon, nor meaſur in his doings, but rather that all things are gouerned by a certaine ſecret neceſsitie, [Page] and that God vouchſafeth not to thinke vpon vs. Behold the blaſphemies that haue raigned at all times. And why? For as (I haue ſayd already) mans wit is dazeled when he goeth about to iudge of things that are out of order, and which paſſe our iudgement and reaſon. VVhat is too bee done then? Let vs be armed againſt ſuch ſtumblingblocks: and when God ſheweth not himſelfe as a iudge, but ſeemeth rather too bee ſhutte vp in heauen, and to take hys paſtime there, and too bee vnwilling too deale with our affayres heere: yet let vs holde thys for a certayntie, that 10 hee ceaſſeth not to doo his office, howbeeit after a ſecret faſhion vnknowen vnto vs. And further, althoughe hys iudgements bee wonderfull: yet let vs not ceaſſe too honour them with all humilitie, acknowledging him to bee rightuous, and wayting hys leyſure paciently, till hee ſhewe vs the cauſe why hee maketh ſuche delay. And if the ſame ſeeme ſtraunge too vs, lette vs bethinke vs of that whyche hathe beene handled heeretofore: that is, that oure mindes are ſo frowarde and wilfull, that wee turne Gods workes quite vpſide downe, and can neuer 20 take any profite by them. If God hilde ſuche an order, that aſſoone as a man hath offended, hee ſhould bee puniſhed according to his offence, and that the good ſhould liue heere in peace and reſt: what hope ſhould there be of the euerlaſting life? For it would neuer be brought too paſſe, that we ſhould bee plucked from bylow. Then if God gaue vs a peaſable and perfect ſtate, wherein there were nothing to be miſliked: there would bee no fayth at all, wee woulde no more hope for the endleſſe life, wee would imagine that there were no reſurrection. Thus ye 30 ſee that if men might perceyue Gods iudgements according to their owne deſire: they would fall aſleepe heere by low, and be faſt tied to this world. But it is much better that things ſhould be out of order: to the end to wake vs. For if we might liue at eaſe, wee woulde fall aſleepe, and wee ſhoulde haue neyther vnderſtanding nor any thyng elſe. But when things go amiſſe, we bee compelled to thynke vppon God, and too lift vp oure wittes a highe, and to conſider that there is a iudgement prepared, which is not ſhewed as yet: and that is a meane whereby oure 40 Lorde leadeth vs too a longing for the latter day, and for the reſurrection that hee hathe promiſed vs. Yet notwithſtanding men ceaſſe not too intangle themſelues with many falſe and wicked imaginations. For (as I haue ſayd already,) bycauſe things fall not out as wee woulde haue them, we be tempted to ſurmyze that God thinketh not vpon vs, ne regardeth vs any more, that it is but tyme loſt too ſerue hym, that it is all one too lyue well or yll, and that good men gayne nothing by walking in feare vnder hym. Lo, howe men ruſhe out intoo all vngodlineſſe,50 bycauſe our Lorde ruleth not his iudgementes as their appetite might brooke them, and according to their reaſon and fanſie. VVherefore let vs learne, not onely too diſtruſt all our owne fleſhly wiſdome, but alſo too knowe that the ſame is an enemie too Gods wiſedome, and that wee muſt not gyue libertie too that whiche we deuiſe of our ſelues, but muſt minde well the doctrine that is conteyned heere, which is, that Gods iudgements are hidden from men, and ſurmount all that wee can conceyue, and that our owne brayne is too ſmall a meaſure to conteyne 60 an infinite thing. For that alſo is the cauſe why the holy Scripture termeth Gods iudgementes an vnſearchable deepe that cannot bee ſounded. Therefore it behoueth vs too call thys too minde, that it may holde vs in awe: ſo as wee may bee diſcreete and ſober, too the ende that we aduaunce not our ſelues too muche, but waite Gods leyſure, till he vtter vntoo vs the thing that is yet hidden. Beholde the marke whereat we muſt ſhoote, if wee mind to gather good and profitable inſtructiō of this ſentence. But now let vs mark alſo, that if iniquitie raigne and ther be no redreſſe of it: the ſame muſt not ſeeme ſtraunge too vs: for it hath beene ſo in all times. It is certayne that if wee compare the ſtate of Iobs time, with the ſtate of ours, there was then much more ſoundneſſe than there is now. For wee know that the world growes worſe and worſe, and men harden in all euill, and corruption increaſeth more and more. But yet for all this, the ſame complaynts were made in Iobs time, that are made heere: namely, that rich men were as Seagulfs to ſwallow vp all things: they ate vp the fatherleſſe, they robbed the widdowes, there was nothing but crueltie in them: againe, when the poore had taken paynes, yea and preſſed out theyr Oyle in their houſes, yet did not men ceaſſe too ſpoyle them of theyr goodes: and when they had gathered their Grapes, yet were they fayne too go awaye athirſt, for the wine was drawne awaye from their hands: yea and the crueltie extended ſo farre, that the poore folke were ſtripped out of their clothes, and were faine to go away ſtarke naked, and in ſteade of beddes and pyllowes, were fayne to lye vpon harde ſtones, and to ſleepe in the rayne, and in the deaw of the night, in winde and colde. Now if there were ſuche cruelties in the time of Iob: ſhall wee maruell if there be many outrages committed, or if the ſtrongeſt go awaye with thyngs by force, or if there bee no more reaſon, equitie, and vprightneſſe among men, than there is in wilde beaſtes, nowe adayes when the world ouerfloweth in all naughtineſſe, and when wee be come too the full toppe of all iniquitie? I ſaye wee muſte not thynke it ſtraunge too ſee that there was muche more rightuouſneſſe in thoſe dayes, and yet that there were ſuche extortions intermedled with it.

True it is that theſe things are harde for vs too comprehende: neuertheleſſe they are not written in vayne: but to the ende that wee ſhoulde receyue inſtruction by them, and that whē iniquities raigne after that ſort, euery of vs ſhould diſpoſe himſelfe too pacience, and too beare things quietly, ſeeing it pleaſeth God too exerciſe vs by them, lyke as they that liued aforetimes, haue ſhewed the way to thoſe that ſhould come after. Lette vs learne (I ſay) to prepare ourſelues to ſuche things, yea and too take them paciently. For we muſt not reſemble the wicked by growing hardharted in crueltie: neyther muſt we practiſe the curſed prouerbe of playing the naughtypacks among naughtypackes. But wee muſt be armed with pacience: which thing cannot be done, vnleſſe we firſt conclude in our ſelues, that ſeing God hath permitted much extortion, outrage, naughtineſſe, and crueltie to raigne in all ages: we muſt not ſhrinke if the like bee nowadayes, but paciently tarie till God redreſſe our harmes, aſſuring our ſelues that the ſame ſhall not be done out of hād. And why? For God diſſembleth for a time, & things ſeeme to be hidden from his ſight, and that hee will not call ought [Page] to account. Therefore it behoueth vs to keepe ſilence in the meane whyle: for if we grudge it is an accuſing of god, as though he gouerned not the world righteouſly. And what elſe were that, than to vſurp a ſuperioritie ouer him, which is too curſed a blaſphemie. Now let vs come to another point which we haue to marke: whiche is to conſider particularly the iniquities that Iob marketh heere. But there are ſome things which ſeeme excuſable at the firſte ſight, as when he ſayth, that the riche men take the pledges of the fatherleſſe, that they take away their Aſſes by force, and 10 that they take the Oxen of the poore widdowes. Very well: as it hath beene ſayde heeretofore, it is a lawfull matter too take a gage or a pledge, and it is permitted ſo to do in all common weales. Yea, but let vs marke, that when God gaue his people leaue to take gages for lending their money, it was with condition that the poore ſhoulde not bee greeued out of meaſure, and that they ſhould not be robbed of their goodes by it, as by taking a poore mans bed in ſuch ſort as he ſhould be fayne to lye in the ſtrawe, as I haue declared alreadye. Behold heere a crueltie that is 20 not puniſhed at mennes hands, but yet ſhall it not fayle to come to account before God, and to bee regiſtred vp tyll the reſidue that haue had no pitie on theyr neyghbours, ſhall knowe alſo that iuſtice ſhall be executed vpon them without any mercie. Yea and though the poore folke deſire no vengeance at Gods hand: yet will not he fayle too do it, according as he affirmeth by Moyſes, that the ſides of him that is a colde ſhal crye, though the partie hold his peace, and beare with all things. Then certainly God beholdeth the poore man with pitie, to the condemnation 30 of him that hath beene ſo cruel. And ſo it is not for naught, that among the other cruelties which were committed in Iobs time, hee rehearſeth expreſſely, that the riche men tooke gages of the fatherleſſe and widdowes, yea euen ſuche gages as were neceſſary for their ſuſtenance. As for example, a fatherleſſe childe hathe an Aſſe too laboure withall now if this be taken from him, it is as muche as if a man ſhoulde ſnatch the bread out of his mouth. Againe, a widdowe hathe a cowe that yeeldes hir milke too buie bread withall: if thys bee taken from hir, ſhee is robbed 40 and left naked. Though thys bee counted no robberie afore men, nor is puniſhable among them: yet muſt it come to reckning before God: and moreouer, althoughe wee alledge neuer ſo many excuſes, yet are we conuicted, and wee our ſelues ſhall bee oure owne iudges. Howe then dooth God execute his office in compariſon? VVhen wee ſee a poore fatherleſſe childe readye to beg his bread, and another man ſpoyling him of his goodes, or if wee ſee a poore widow oppreſſed, we muſt bee greeued and moued to ſay, what a crueltie is this? VVee that are but mortall 50 creatures and wretched earthly wormes, do perceyue the euill and condemne it: and I pray you will God be blynd: will he haue his eyes ſhet? So then although men laboure to hide themſelues in many ſtartingholes: yet ſhall they alwayes haue ſuche an inſight in their hartes, as they muſt needes diſcerne betweene good and euill, and euen in theyr owne iudgementes vnderſtand, that they muſte be fayne to come before the heauēly iudge, who ſeeth much more clearely than we doo. But by the way wee muſte marke alſo howe it is ſayde heere, that the Boundes, Meeres, or Buttelles were remoued, whiche is a very greate diſorder For boundes, meeres, and buttelles, ſerue to ſeuer landes and heritages, like as money (which is as it were the common fine) ſerueth to traffike among men. If there were no money too occupie one with another, what a thing were it? True it is that before there was any money coyned, men might well haue ſome trade of occupying togyther by exchaunge: but there is no ſuche playne dealing nowadayes, neyther coulde it be put in vre in ſo vntowarde a time as men ſee now. The money then that is coyned, and goeth abroade from hand to hande, is as a ſuretie or warrant (as men terme them) that men may occupie one with another. Beſides this, there are alſo boundes, meeres, and buttelles, whiche ſerue for the feeldes, and for landes. If theſe be not certaine and continuall, there will bee no more good neighbourhod among vs, but oure life ſhall be more diſordered thā the life of brutiſhe or wild beaſts. And yet notwithſtanding we ſee that long ago there hath beene ſuche craftineſſe, and maliciouſneſſe of chaunging of boundes, and of falſifying the thing which ought to be (as it were) holy among men. Therefore according too that which I haue ſayde already, if boundes, meeres, and buttelles, bee not kept inuiolable, ſurely all goes to ſpoyle and hauocke, and there wyll bee nothing in the worlde, but catch who catch may. VVe ſee that this hath beene aforetymes, too the ende that wee might bee the better ſtrengthned againſte ſuche ſtumbling blockes. Yet notwithſtanding the time cannot iuſtifye ſuche as doo amiſſe. And it behoueth vs too marke that poynt. For there are many that thinke to ſheeld themſelues, by alledging that things haue beene woonted to bee ſo, and that they haue beene of long continuance. But I pray you, doo not we knowe nowadayes, that ſuche as plucke vp buttelles, are woorſe than Theeues? VVe may well be of that iudgement. For although wee had not Gods lawe, nor the Scripture: yet it is written in our hartes to miſlike vtterly of ſuche falſehood. And if a man alledge, it hath beene vſed afore, it hath beene practiſed more than this three thouſand yeares: is that ſufficient to iuſtifie ſuche as deface boundes at thys day, ſo as they maye ſaye they haue beene in poſſeſsion of it a long time? No? And therefore let vs learne, not too harden ourſelues at the examples whiche we ſee. If men beginne to doo euill, and too greeue God, and others followe them, ſo as it ſhoulde ſeeme they might doo what they liſt, and that cuſtome were become a lawe: let vs not fall aſleepe vpon it. For god who is the rule of al right, altreth not for all that, loke what he hath once ordeyned, muſt continue for euer: all mens workes muſt be layde to that ſquire, and be ſquared by it: and a man can no ſooner ſwarue aſide from that, but he ſhall bee condemned. VVherefore let vs marke well, that when mens faultes and miſdoings are growne into cuſtome, we muſt not ſay, I may follow this, bycauſe it is a woonted thing among men. No, no: But let vs alwayes haue an eye vnto God, who (as I ſayde) hath ſtabliſhed a rule that ſhall not be chaunged. And althoughe men turne too and fro, and things ſeeme vtterly oute of order: yet ſhall Gods rightuouſneſſe continue euermore inuiolable and in his full force. And therefore let vs learne to gather our ſelues home paciently, and to walke in the feare of God, and too haue an eye to the ſayde vprightneſſe which hee commaundeth vs. It is ſayde afterwarde, [Page] that the poore were ſhette vp, and that they were made to turne out of the way, and that the wicked had their ſcope, and that in ſteade of hyding themſelues, they [...]oyſted in the ſtreetes, and hilde the pauement as their owne poſſeſsion. This is ſeene more nowadayes than euer it was. But yet notwithſtanding wee bee warned, that when we ſee there is no iuſtice, ſo as the very parties that haue the charge to repreſſe lewde dealings, and ſit in Gods ſeate, and hold the ſword and mace of iuſtice in theyr hand, do not their dutie: we muſt not be ouermuch offended at it. True it is that wee ought firſt of 10 all to be right ſorie, that the ſeate whiche ought to be conſecrated to Gods ſeruice, is ſo defiled by men: and ſecondly, to know alſo that our God doth puniſh vs iuſtly in not ſuffering iuſtice to beare ſway as it ought to do: for it is a token that we be vnworthy to be gouerned by him. Therfore it becommeth vs to ſigh when we ſee offences committed, that the Lords of iuſtice and the Magiſtrates ſet not too their hāds [to redreſſe them] nor haue ſuch courage and ſtoutneſſe as they ought to haue. Let vs learne (I ſay) that God puniſheth vs by that meanes: and foraſmuch 20 as Gods name is blaſphemed thereby, let it greeue vs, and let vs be ſorie for it. Howbeit there withall wee muſt conclude in the end, that ſith God cauſeth not things too bee ſet in perfection preſently, we muſt needes looke that hee ſhall ſhewe himſelfe a iudge in the latter day. Alſo wee muſt arme oure ſelues againſt ſuche ſtumblingblockes, when wee ſee the wicked take ſuche libertie, as to beate one, and bounce another, and to doo many wrongs and outrages, and yet there is no remedie againſt them, but wee bee newe top beginne agayne, and good men are 30 fayne too keepe their mouthes ſhette, and when they go out of their houſes, folke mocke at them, ſo as they bee fayne too keepe themſelues as cloſe priſoners. VVhen we ſee all this: well, let vs pray God too vouchſafe too haue pitie on vs, and to vtter his power if we ſee men to bee too colde. Howbeeit if hee delay, and things fall not out as wee woulde haue them: let vs honour hys ſecrete iudgementes. Yee ſee then that the cauſe why this is written, is for that the rightuouſe ſhall bee ſhette vp, and ſhall not dare ſhewe their heades abroade, but 40 muſte bee fayne too hide themſelues, and bee hylde in as priſoners. Therewithall let vs marke what becommeth of the wicked, howe that when men winke at theyr lewdneſſe, and puniſhe them not in conuenient tyme, they gather ſuch a boldeneſſe, as they dare ſhewe themſelues in the open ſtreete, and there make theyr tryumphes. VVoulde God wee ſawe not examples hereof nowe adayes. But what? Scarcely ſhall an honeſt man go abroade in the ſtreetes, but he ſhall be flowted and ſcoft at, and vexed and troubled: and if he be aſſayled, he dares 50 ſcarcely mainteyne his owne good quarell: and in the meane while what is done too the gallowclappers that ought to haue beene hanged halfe a dozen yeares afore? O, they muſt go perking vp with their neb, yea and that ſo ſtoutly, as they offer ſhame not only to euery priuate perſone, but alſo too the whole ſtate of iuſtice. For when any good man hath a cauſe too go either alone or wyth company, one Ruſſian or other ſhall come face hym with a ſhameleſſe countenance, and hee muſt be ſuffered and indured too ſpite both God and man openly. So then 60 wee haue to marke, that when the wicked are not puniſhed at the firſte as they ought too bee, they become ſo ſtately, as they ouermayſter the poore and ſimple ſorte, and ruſhe out intoo all vngraciouſneſſe, becomming ſo bolde, that the good men are fayne too hide themſelues as it were in priſon, and dare not ſpeake a worde. VVhen wee ſee this (I ſay) let vs tarie paciently till God redreſſe it. Neuertheleſſe this ought too warne ſuche as are in publike authoritie, too do their duetie carefully, and too woorke with ſuch ſtoutneſſe, as they may not bee guiltie of ſo extreeme diſorder and confuſion as are ſpoken of heere: or elſe theſe dealings muſte returne vpon theyr heades. For they ſhall not onely beare a peece of the burthen, but alſo they muſt bee vtterly ouerwhelmed by it. Thus yee ſee in effect what wee haue too marke. And by and by it is ſayde, That the wicked ryſe betymes too go to theyr buſineſſe, namely too go too ſtealing and robbing, (ſayeth hee) lyke wylde [...]ſſes, whiche are light and verie nimble beaſts. Heere hee doth vs to wit, that the feete of the malictous and cankerdharted ſort, are ſwift in running too ſhed bloud, and to doo all manner of miſcheefe. Diligence is one of the greateſt vertues that God gyueth vntoo men. Neuertheleſſe it behoueth men to knowe why and too what ende they bee created, that they may applie themſelues therevntoo, and beſtowe all theyr cunning and abilitie too the ſame. VVe knowe what is ſayde in the Pſalme concerning Gods order, that the ryſing of the Sunne is more than if hee ſounded a Trumpette. For it ſhyneth vntoo vs too the ende that euerie man ſhoulde go too his worke, and to his buſineſſe, therby to ſhewe vs, that hee hath not made vs to bee ydle and vnprofitable, but too applye oureſelues too ſomewhat wherein God and our neighbour may bee ſerued. Ye ſee then that the Sunne is as a rayſer of vs vp vnto God, that we may be diligent too do our duetie. But men are oftentimes too diligent, they bee very buzie, and they wyll ryſe earely ynough: and what to doo? To quaf [...]e and too fill the paunche, and too runne intoo all manner of diſorder, as it is ſayde in the Prophete Eſay, that the day is not long ynough for them too make an ende of their riotting. Finally when they be ſo wearie that they can no more, they play the brute beaſtes throughout. For they ſleepe the daye and watche the night, ſo as the order of nature is turned vtterly vpſide downe by them. An other ſort ryſe earely: and too what purpoſe? Too woorke ſome treacherie or lewdneſſe to their neighbors, to deceyue one, and to intangle another. Another ſorte go to their whorehuntings, and another ſort too theyr wicked buying and ſelling. Thus ye ſee wherein moſte men beſtowe theyr diligence. And thys is ſhewed vs expreſly, too the ende wee might knowe wherevntoo wee ſhoulde applye it. Therefore as ſoone as the Sunne riſeth, let vs learne too thanke God for lightning vs after that ſort, ſo as wee may beſtirre our handes, that is too ſay, imploy our ſelues about what thing ſoeuer he calleth vstoo, and wherein ſo euer he will haue vs to ſerue hym. Agayne, let the onely marke that we ſhoote at, be alwayes to know wherevnto he calleth vs, and what be the things that he alloweth: and let vs be very ware, that wee abuſe not the light of the Sunne, and the diligentneſſe that God hathe gyuen vs by applying it too the hurt of oure neighbours, or by doing any man wrong or diſpleaſure. [Page] Nay, rather ſith we ſee Theeues, VVhoremongers, and Drunkards ſo foreward in euill, let vs learne too finde fault with our owne ſlouth in goodneſſe. As how? Such a one is the ſtirringeſt man in the world. And what to doo? To go do a murther. But if a man be giuē to drunkenneſſe or to gluttonie he layes himſelfe in his graue before he be dead. For we ſee how theſe drunkards are as ſtinking carions [more than] halfe rotten aboue the ground. And good cauſe why: for it is the wages that they receyue for theyr double diligence in glutting thēſelues, and in abuſing the 10 good creatures of God. Another ſort go to their whorehuntings, and otherſome to their theeuing and robbing. Now although theſe kinds of men thinke too aduauntage themſelues: yet is their diligence but to their deſtruction. For when they haue toyled themſelues throughly, they ſhall do nothing elſe but gather a ſtacke of wood, and in the end the fire of Gods wrath ſhall be put to it, to cōſume▪ it quite and cleane. Therefore when we ſee the deſpizers of God, and the wicked ſorte ſo diligent in doing euill: I pray you is it not a great ſhame for vs, if wee bee lazie as 20 though our armes were broken? Shall not euen they bee witneſſes againſt vs for being ſo vnprofitable? Thus ye ſee that the thing which we haue to marke in this ſentence, is that it warneth vs to be diligent: howbeeit, ſo as we take heede to apply the ſame diligence where God will haue vs to beſtow it. And for the doing thereof, let vs haue an eye to his good will, which is that wee ſhould communicate one with another to help our neighbours, and euery man conſider what abilitie and meane he hath wherewith to ſuccour ſuch as haue neede of him. Lo what our diligence 30 ought to be. Furthemore, let vs walke as children of the light and ſith that God doth now inlighten vs bothe day and night, let vs call vpon him, and ſigh vnto him in the night. And a day times when he ſendeth vs his Sunnelight, ſo as we ſee what we haue to do, and what our duetie is▪ let vs apply our ſelues faithfully therevntoo: and at leaſtwiſe let vs be as forward as thoſe that do ſo giue thē ſelues to euill, leaſt they become witneſſes of our ſlouthfulneſſe. And although we ſee not God puniſh them out of hand: yet let vs fully perſwade our ſelues, that there is an horrible vengeance prepared for them, which ſheweth not it ſelfe as yet. But let vs not therefore ceaſſe to looke a farre off: for it behoueth our fayth to mount aboue all things that are ſeene as now, and too beholde things that are ſeene as now, and too beholde things that are hidden. Thus ye ſee how we may profite our ſelues, euen by the miſorders that are ſeene in this world, vntill oure Lorde bring all things againe to their ſtate and perfection, which ſhall not be till the laſt day.

Nowe let vs fall downe▪ before the face of oure good God with acknowledgement of our ſinnes, praying hym to make vs feele them in ſuch wiſe, as if hee puniſhe vs for a time by the wicked, wee may yet perceiue that hee ſpareth vs and beareth with vs in that wee bee not vtterly ouerthrowne by them: and that although we haue deſerued to be ſo delt with, yet we may not ceaſſe to haue recourſe vnto him, ſeeing that he calleth vs ſo gently and freendly: and that we may indeuer to amende the vices that are in our fleſhe, & be more and more ſory for them, ſo as we may wholly frame our ſelues to his good will, & call our ſelues fully home vnto him: and that thereby we may proue our ſelues to be his childrē, and reuerence him as our father with ſo much the greater affection. That it may pleaſe him to graunt this grace, &c.

The .xcij. Sermon, which is the ſecond vpon the .xxiiij. Chapter.

10 They make the naked man to go vvithout clothing, and take the gleanings from the hungrie.

11 They that preſſe out the Oyle vvithin their vvalles, and tread the vvinepreſſe, ſuffer thirſt.

12 Men crie out of the Citie, the ſoule of the vvounded ſhevveth it ſelfe, and God putteth no ſtop at all.

13 They are among thoſe that hate all light, not knovving the vvayes thereof, neyther continue they in the path of it.

14 The murtherer ryzeth early, he murthereth the poore and needie, and in the night he is lyke a theefe.

15 The eye of the adulterer longeth for the euening, ſaying, no eye ſhall ſee mee, and hee hideth his face.

16 He entereth into the houſes by night, vvhich he had marked in the day, and he agreeth not vvith the light.

17 The light of the morning is as the ſhadovve of death to him: if any man knovv them, they are in the terrour of the ſhadovv of death.

18 They be light vpon the vvaters, their portion is curſed vpon earth, and they ſee not the frute of the vineyardes.

HEre Iob goeth forwarde in ſhe wing the ſtate that is ſeene in the world, withoute redreſſe or prouiding for it by God. And this ſerueth to proue, that Gods iudgernentes are not alwayes viſible, nor apparant 60 at the firſt brunt: and that menne ought too holde themſelues quiet, till our Lord ſtretch out his hande, bycauſe hee knoweth the fit time too doo it, and it is not for vs too appoint it. Nowe then Iob alledgeth that the worlde is ſo full of Rakehelles, that the poore go naked, and ſuche as haue gleaned haue not a bit of bread to eate, but men ſnatch away euen that litle from [Page] them which they had gleaned of the rich mens leanings. VVhereby he ſignifieth, that ſuch as haue wherewith, do abuſe their credite and riches too conſume the poore vtterly. And that is too outrageous a thing: and yet for all that, God prouideth not for it, notwithſtanding that hee be the iudge of the world. Thys might trouble vs at the firſt ſight, according as we ſee that many ſurmize God to be aſleepe, when he worketh not after their lyking. But it behoueth vs to be fully perſwaded of that, and to haue foreſeene it long afore: to the ende we bee not troubled 10 and offended at it when it is come to paſſe. For it hath euer beene ſo: and yet God hath not ceaſſed too bee the iudge of the worlde. Howbeeit the times ſeeme too bee hidden, bycauſe we ſee not hys day out of hande. True it is that he knoweth all things: and yet for all that, he hydeth himſelfe, that is to ſay, hee ſheweth not hymſelfe willing to haue care to ſuccour ſuche as are afflicted: for he tryeth theyr pacience for a time. After Iob hath ſayd ſo, he addeth, that ſuche as haue taken paynes, yea and haue gotten wherewith [to releeue themſelues,] cannot 20 inioy their owne goodes. The man (ſayeth hee) that bath preſſed out the Oyle within his walles, the man that bathe troden out the wine, ſhall not ceaſſe too bee athirst. True it is, that oftentymes this happeneth through Gods iuſt puniſhment, according alſo as we ſee howe it is threatned in the lawe, Thou ſhalt plant trees, and not eate of theyr frute: Thou ſhalt till the earth and ſowe corne, and not reape the harueſt: Thou ſhalte dreſſe the vines, and not drinke of the wine. VVhen our Lorde ſpeaketh after this manner, it is not bycauſe he meeneth to leaue things out 30 of order in the worlde, but contrariwiſe hee threatneth to puniſh thoſe that haue not vſed his benefites well. But yet for all this, wee on our ſide cannot alwayes ſee wyth our eyes, why God diſſembleth the matter. VVhen ſome pill and poll, and otherſome are ſpoyled of theyr ſubſtance: wee cannot ſee the reaſon of it. For God alſo intendeth to humble vs, that wee might honour him, and confeſſe him to bee rightuous. And verely we be as it were ſo dazeled, as we cannot diſcerne what he intendeth. And ſo ye ſee whereat Iob amed: as if hee ſhoulde 40 ſay, VVee ſee thoſe dye for hunger and thirſt, whiche haue laboured ſore: and in the meane whyle, other men robbe them of theyr goodes. It were eaſie for God too redreſſe it, but hee dooth not. Therefore wee muſt conclude, that God woorketh not after ſuche manner as is knowne vntoo vs, and is within the compaſſe of oure vnderſtanding: but hathe a woonderfull purpoſe, whych paſſeth all mans reache, ſo as wee bee as it were blynded at it. And wee muſt not go about to meaſure all Gods dooings by our reaſon: for then ſhoulde we enter into a 50 bottomleſſe deepe. But wee muſte pray him to graunt vs the grace, too content our ſelues with that which he ſheweth vs, and wee muſt haue the ſoberneſſe and modeſtie, to walke in ignorance, till hee diſcouer things fully too vs. For it behoueth vs too keepe our ſelues within our owne tedder: for if we play the loo [...]e Coltes, there will bee neyther way nor path for vs. Thus then Iobs intent is, to ſhewe vs that Gods iudgements are not ruled by mans diſcretion, but are ſecret and hidden from vs. For that cauſe hee addeth, that men crye from out of 60 the Citie, and that the ſoule of the wounded (namely of them that are dying) do lament, aud that God putteth no ſtoppe, or that God doth not any vnreaſonable thyng: for this later part may be taken two wayes. Truely ſome expounde it, That God receyueth not their prayer. And the two Hebrewe wordes (namely that which ſignifieth ſtop, let, hinderance or impeachment, and that whyche ſignifieth prayer) haue ſome likeneſſe, neuer the latter it cannot be taken heere for prayer: for then ſhould it haue beene Thephi [...]a, whereas nowe it is Thiphla. Surely I confeſſe, that if the poynts would ſuffer it, that expoſition would bee moſt conuenient and agreeable, bycauſe hee ſpeaketh heere of crying. Then it is ſayde that men crie. And wherefore? Bycauſe they bee wrongfully vexed, and yet God hath no regarde of theyr complayntes. Howbeeit this tranſlation alſo, that God putteth no ſtoppe, is very fitte, notwithſtanding that moſte men take it in another ſenſe, namely that God doth not any vnreaſonable thing. And ſurely the ſayde woorde is commonly through all the holy Scripture put in that ſignification: that is to witte, for a thing that is not well ruled, or which hath no foundation, or whyche hathe no truth in it ſelfe, or rather which is vnhoneſt and to be condemned. True it is then that this ſignification is moſt common in the Scripture. But an eye muſte bee had to the circumſtance of the ſentence. Iob meeneth not to proue heere, that all Gods doings are grounded vpon reaſon and vprightneſſe, howbe eit that hee doo verely acknowledge them to be ſo: but the diſcourſe that hee maketh, tendeth too another diuerſe ende, whiche is, that we bee amazed when we beholde the ſtate of the worlde. VVhy? If it were in vs, there is none of vs all but he would diſpoſe things cleane otherwiſe. Therefore in thys ordinance and gouernement whiche wee ſee, wee haue too remember that God behaueth not himſelfe after our fancie, ne executeth hys iudgements in ſuche wiſe as a man might beholde them, and ſay, See heere, howe it is God that woorketh. No: but rather oftentimes hee will go as it were in couert. That (ſay I) was Iobs meening. And ſo, thys ſente [...]ice muſt bee vnderſtoode, that men crye from out of the Citie, and that the ſoules of ſuche as are vexed and oppreſſed doo mourne, and yet that GOD ſtoppeth not the doings of thoſe things: that is too ſay, he letteth things runne ſtill out of order. Yea for a tyme: but although hee winke, yet is hee not aſleepe (as hath binſayde afore:) and therefore it behoueth vs to ſuſpende oure iudgementes, and not too make it a generall rule, that God puniſheth men as ſoone as they haue done amiſſe, ſo as his iuſtice is apparant and viſible to vs.

VVee ſee heere the contrarye, in that Iob ſayeth expreſſely, that men crye from out of the Citie: as if hee ſhoulde ſaye, I will not ſpeake of vnknowne faultes, (for there maye bee manye deceytes and wrongs wroughte in hudder mudder) but of the iniuries that are notorious, whiche are knowne ouer all the Citie, euery ſtreete rings of them, euery man ſpeakes of them. And they that are ſo miſuſed make ſuch outcries, as many men may be witneſſes of the wrongs that are done them. Beholde, the very neceſsitie of them is ſo extreme, as it appeereth playnly, that it is high time to helpe them now or neuer, for they be readye to runne out of theyr wittes: and yet of all the while, God maketh no countenance that he is minded to [Page] helpe them: it ſhould ſeeme that their crying is in vayne, and that it is but loſt time for men too reſort vnto God. VVhen men ſee this, what ſhall they ſay? but that God worketh not after our maner, and that all our wittes muſt needes be dazeled at it? Therefore let vs learne to honor the wiſdome which wee cannot comprehende, and to ſay, Lorde, it is true that our fleſh and our nature prouoke vs to grudge againſt thee, but yet muſt not wee rule thee after our appetite. VVherefore wee will waite paciently till thine houre come, and then wilt thou worke as thou knoweſt 10 to be profitable and expediēt. This leſſon is wel worthy to be noted. For we ſee how haſtie we be. And beſides that, if a man do but touch vs with his finger, wee bee ſo wayward, as there is no calling vpon God with vs. If hee help vs not out of hād, as ſoone as we haue but caſt foorth ſome ſigh, we thinke he doth vs great wrong. Seeing then that there is ſuch hartburning in vs, and that our paſsions are ſo exceſsiue: wee haue ſo much more neede to marke well this leſſon, where it is ſayd, That men crie from out of the Citie, yea euen they that are already at the poynt 20 of deathe, and yet God diſpatcheth them not from theyr ſighing after that ſorte, but ſuffereth men too tormente them ſtill. If this ſeeme ſtraunge to vs, firſt we muſt vnderſtande howe oure Lorde hathe threatned, that ſuche as haue not pitied their neyghbours, ſhall crie and not be heard themſelues. For he ſayth, the poore haue deſired you to ſhew thē mercy, but when they came to find any fauor at your hand, you became cruell to them, your eares were deafe to all their requeſts: and therfore the time wil come that you ſhall cry, and no man ſhall heare you. VVhen we 30 heare ſuch threatnings of God, it behoueth vs too looke whether thoſe that crie and lament, haue not vſed crueltie towards other men: and if it be ſo, there is no reaſon why God ſhould not puniſh them, ſo as they might ſob & ſigh, and yet not be ſuccoured. So then whereas it is ſayd here, that the cries went vp to heauē, and that the parties which cried were put too extreme paine: let vs conſider a little whither they were worthie to be ſo hādled, and therwithall let vs acknowledge that God is a iuſt iudge. Furthermore if it cannot bee ſayde that God ſuffering of vs to 40 bee ſo oppreſſed, is too puniſhe vs: (As it may come to paſſe, that ſuche as are ſo greeued and oppreſſed, haue alwayes beene gentle and louing, and not doone anye ſuch wrong or iniurie too their neighbours, as maye bee worthy of ſuch puniſhment, that is to ſay, that is knowne of) then lette vs reuerence the woonderfull ſecretes of God, ſith it is not his wyll that wee ſhould knowe the reaſon why hee dooth ſo. Beholde (I ſaye) howe wee ought too practize this ſentence. Therefore if wee bee afflicted, and crie vntoo God, and yet can perceyue no 50 willingneſſe in hym too helhe vs: let vs not thynke that he hath forgotten vs, nother let vs be out of hart. VVhy? For hys prouidence paſſeth oure vnderſtanding. And therefore we muſt learne to holde our ſelues quiet euen when wee ſee the graue afore vs, and haue cried and beſought God to haue pitie vpon vs. Yea and then alſo if he ſeeme to be ſhet vp in heauen, ſo as wee perceyue not his hande to gyue vs any eaſe: let vs not ceaſſe to ſue to him continually, and we ſhall not be diſappointed of oure hope. Yet notwithſtanding, it behoueth vs too mount aboue 60 all mans vnderſtanding. And this is it alſo why S. Paule ſayth, that According to the example of Abraham, we ought to hope aboue hope. VVee haue the like to marke in this text. For ſo long as men will be ſelfewiſe, it is impoſsible for them to truſt in God, or to reſt vpon his goodneſſe, or vppon the ſaluation that is promiſed them. And why? For God to exerciſe our fayth, will make vs to bee beſeeged of a hundred deathes, ſo as we ſhall bee as good as ſwallowed vp into the gulfe. VVhat is to be done then? Let vs learne, not to iudge of oure ſaluation, which we looke for at Gods hande, after our owne mother wit and reaſon, for that it is too ſmall a meaſure. But let vs practize this leſſon of S. Paules, of hoping againſte hope. Do we not ſee a whit? God ſeeth for vs. Is there no meane for vs to eſcape? God will finde a meane. Is deathe (to our ſeeming) readie to catch vs? God is able to remedie it. Although we know not after what manner: yet is it not for vs to ſcan of it. But let vs do God ſo much honor▪ as [to beleeue] that hee will ſaue vs beyonde all that man can conceyue, yea euen in ſuch wiſe as wee ſhall be compelled to be rauiſhed with woonderment. For behold alſo how it is ſayd of the welfare of the Church, that when the faythfull bethinke them in what ſort God hath deliuered them, they ſhal take it as a dreame, inſomuch as the thyng cannot bee comprehended by mans reaſon, bycauſe it is not according to the order of nature. Beholde (I ſay) howe we ought to keepe ourſelues quiet, that we may reſt vpon Gods goodneſſe, and feede our ſelues with the hope of the promiſes that hee hath gyuen vs. Yea and when wee crie vnto him, and hee maketh no likelyhoode of hearing vs, let vs not ceaſſe to continue our ſute ſtill, and to hope beyond all hope, that is to wit, beyond all that we can ſee or diſcerne. Thus muche concerning this text. Nowe it followeth, that ſuche as doo euill, ſhunne the light, and bide themſelues, as a theefe that alwayes ſeeketh for darkneſſe and night, and whē the day commeth, he thinketh it to be the ſhadow of death. The aduouterer and whorehunter watcheth till the euening ſhette in, that hee may ſhrinke intoo the brothelhouſe. Lo how men hate the light in doing euill. And to what purpoſe doth Iob ſpeake it heere? To ſhewe vs that God iudgeth not the worlde after ſuch maner as Eliphas ſpeaketh of. For (as wee haue ſayde) Eliphaſsis meening was, that things are ruled in ſuche wiſe here bylow, as men may perceiue that God guideth and gouerneth all things. True it is that wee may well perceyue it, howbeit not by our mother wit. Our faith muſte bee fayne too reigne in that behalfe, and wee muſt looke further than to the preſent and viſible things. Then what ſayth Iob heere? Beholde (ſayth hee) howe menne condemne themſelues when they ſinne, and yet they be not condemned by God too the ſight of the worlde: that is to ſay, God executeth not his vengeance vpon them at the firſt daſh, but letteth them alone in quiet. Men therefore are compelled to accuſe themſelues, and as it were to make their owne indytement: they condemne themſelues, and God ſpareth them. And what is ment by that, but that God reſerueth a greater iudgement to himſelfe, and that in the meane while hee ſuffereth things too bee partly out of order, too the intent wee ſhoulde drawe to him aloft, and vnderſtand that this is the tyme wherin we muſt be exerciſed with many battels & temptations, thys is the tyme of trouble, and there is no other thing to lift [Page] vs vp withall, but the repoſing our truſt in Gods worde. ſo as wee walke not after our owne fancie, nor reſt vpon the things that can bee ſeene as nowe: for that were the next way to make vs ſwarue aſide from all ryght and reaſon. This is it in effect whereat Iob ameth. Therefore let vs marke well howe it is ſayd, that ſuch as ſeeke the darkneſſe of the night to work naughtineſſe in, are ſorie when they ſee the day appeere, and it is to them as the ſhadowe of death. True it is that ſomtimes men become ſo ſhameleſſe, as they ſticke not to doe euill at high noone dayes,10 and (as it is ſaide in the Prophet) they reſemble harlottes, which vncouer their legges, and haue neyther ſhame nor diſcretion to diſcerne good or euill. They are no more ſorie, as ſayth Sainct Paule: and (as Salomon ſpeaketh) whē they be once come to the bottome, (which is to deſpize God and all honeſtie) they become brute beaſts, and diſcerne no more betweene good and euill: but yet doth God leaue them ſome tracks, whereby they bee forced to condemne their owne ſinnes ſpite of their teeth. If wee had neyther Scripture, nor lawe, nor pollicie, nor anye 20 thing elſe: let vs but only looke vpon that which is ſayd heere, namely that when menne purpoſe vpon any euill, they will finde ſome meanes to hide themſelues: and we can not but conclude that euill is euill, and that the ſame is to be condemned. VVhat maketh a man to ſhunne the ſight of the worlde, when hee would take his pleaſure in whoredome, in robberie, in drunkenneſſe, in wantonneſſe, and in ſuch other like things? He could find in his heart to glorie in his wickedneſſe, and to make a vertne of it: and yet neuertheleſſe hee hydeth himſelfe. VVhat is 30 it that conſtreyneth him to do ſo? If it be ſayd, that there is but ſome one man that doth ſo, and no man elſe will conſent with him in his euill: behold, the whole worlde is full of vngraciouſneſſe. It is to be ſeene that verie ofte men make compactes togither, and ſuche as be giuen too ſome vice, deſire nothing ſo much as to haue other men doe as they themſelues doe: and yet notwithſtanding as well the one as the other, hyde themſelues, when they go about their naughtineſſe, and they would faine that their lewdneſſe might neuer be knowne. Hereby then the wicked 40 do ſhewe, that there is a certaine lawe euen in nature, which can not be aboliſhed, yea and a diſcerning between good and euill. And for as much as we ſee this: we muſt of force conclude, that God is the iudge. For who is hee that hath printed ſuch feeling in mens harts, as to be aſhamed and ſorie for their ſinnes? It commes not of their owne good will: and yet they ſhunne the light of the Sunne, whereas they ought rather to ſhunne the light of Gods iudgement. VVe ſee how men beſotte themſelues wilfully, and would faine rock their conſciences aſleepe,50 that they might haue no more feeling to think vpon god. But when they haue all doone, they muſte (ſpite of their teeth) enter into themſelues, and bee hilde faſt with this brydle, to ſay in their conſciences, I haue ſinned, and wote not how to excuſe my fault. Then ſith we ſee it, muſt we not conclude that God iudgeth the worlde? For that commeth of him: men ſhould neuer haue any conſideration of them ſelues to bee wounded of their ſinnes, and to bee ſorie for them, excepte God conſtrayned them by force. Nowe if God inforce mens conſciences after that 60 ſort, and ſeare them with a ſearing yron, making them to haue as it were a burning fire within them: thinke wee that hee muſt not one day call men before him, and take a reckening of all things, and lay open his regiſters, (as it is ſayd in Daniell) and diſcouer the things that as now lie buried in darkneſſe, as S. Paule ſayth to the Corinthians▪ So then, if there were no more but the ſhame that the wicked haue: the ſame alone were a ſufficient and infallible proof of Gods iudgement: in ſo much that we muſt be faine to come to that which S. Iohn ſayth, namely that God is greater than our own conſciences. VVhen S. Iohn hath ſayde that if euery man enter into his owne conſcience, hee needeth none other witneſſe nor aduerſarie too accuſe him, for he himſelfe ſhall finde his owne miſdeed, and bee ſufficiently conuinced of it there: My freendes, (ſayth he) if we perceyue our owne ſinnes, yea euen whether wee will or no: what ſhall God do? Thinke we that hee is blinde, when wee our ſelues are ſo cleereſighted? Hath not he much more power, than our conſciences can haue? So then if a man condemne himſelf for one ſinne: he muſt conclude that he is damnable before God for an hundred. If he finde himſelfe aſtoniſhed, and afrayde at his euill doing: howe ſhall hee bee able to beare out Gods horrible vengeance, which is prepared for vs if wee continue wilfully in our ſinnes? Behold heere a leſſon which of all other is moſt neceſſarie, and leaſt put in vre. For (as I haue ſayde alreadie) if men had but one ſparke of reaſon in them, though there were no more but this remorſe and ſhame that they haue of their ſinnes: yet ſhould they bee conuicted, that they could not ſcape the hande of God. And ſurely as ofte as wee ſee a man wilfully giuen to doe euill, or feele our own ſinnes: it is all one as if God ſummoned vs to his iudgement, and conſtreyned vs to think vpon it. And this is not done once a yere: but we haue infinit examinations euerie day, inſomuch that we haue no ſoner offéded in any thing, but by and by the ſaid re mo [...]ſe, by and by the ſayd ſting pricketh vs: which is as much as if God ſhould ſende a purſiuant to vs to ſay, yee muſt appeare before the Lord, he is your iudge, VVee ſee a number of ſuche as haue doone amiſſe, which labour to couer their ſinnes, and are verie cunning in it. And why is that, but bycauſe they know their ſinne is damnable? Behold, God warneth vs, and yet who is he that regardeth it? Do not men wilfully harden their hearts againſte Gods warnings? And may it not well be ſayde, that Satan hath bewitched vs? Yes: but there is yet more. For beſide ſuche warnings, God ſheweth vs by his worde what our faultes are, and maketh vs to feele them, and draweth vs to himſelfe. And yet for all this, wee ceaſſe not to welter ſtill in our owne filth, and to growe as it were ſenſleſſe. Hereby therefore it appeereth, that this leſſon is verie yll put in vre: But yet is it not written in vaine: and (as I haue ſayde) it is well worthie to bee marked, as in reſpecte of it ſelfe. That is to ſay, for as much as men labour to excuſe and iuſtifie them ſelues in their euill dooings, and yet can not bring it to paſſe: it ſtandeth euerie one of vs in hand to awake, and to conſider that we ſhall gaine nothing by our colouring of things, for that can ſerue no further but to eſchue the reproch of the worlde. If a man haue ſpent the night ſecretly in whoredome, if he haue gone a theeuing, if he haue beguiled his neighbour, or if he haue ſhet the doores to him to practize ſome treaſon: truly menne [Page] can not condemne him, till his lewdneſſe bee knowne abroade: but can he eſchue the preſence of God. Furthermore, let vs marke well howe the Apoſtle telleth vs, that the worde of God is a two edged ſworde, and entereth through the bones and the maree, ſo as there is nothing hidden from it, but God examineth vs in our thoughtes, and in our affections, when he appoynteth his worde to be preached vnto vs. Alſo let vs adde the leſſon which S. Paule giueth vs: which is, that ſith wee haue the Goſpell to enlighten vs, we be no more the children of darkneſſe,10 but of light. Suche as haue not Gods worde, thinke they haue made a fayre hand, if their ſinne be once buried, and come no more too their remembrance. But what? God doth ſo inlighten vs by his doctrin, that we haue daylight in the night, according as it is ſayde that the Sunne ſhall no more ſhine vpon the Church by daye, nor the Moone by night, but the Lorde ſhall be the continuall light of it. Truly, the order of nature continueth always in his ſtate: but yet therewithall, let a man lay himſelfe in his bed, or ſhet himſelfe in his chamber, or hide himſelfe ſo cloſe as 20 no man may knowe what hee ſayth or what he doth: and yet the doctrine of the Goſpell doth alwayes ſhine vpon him, he can not quench the knowledge that God hath giuen him. And out of doubt, although the ſcornefull and heatheniſh ſort labour to do it: (as we ſee howe there be mad beaſtes in theſe dayes which ſeeke mothing but to aboliſhe all religion:) yet will God haue the ſayde Lampe [of his worde] to burne alwayes before them, that they maye perceyue their owne damnation by it. Then ſeeing that God hathe giuen vs the doctrine of his Goſpell, the 30 brightneſſe whereof wee can not dimme: let vs bethinke ourſelues and vnderſtand, that when theeues, whoremaſters, and other euill dooers ſeeke couert: they teache vs howe we ought to walke, ſeeing that God is with vs, and we preſent with him, and that hee ſheweth himſelfe as it were with open face, eyther as our father or as our iudge. VVherefore let vs learne to dedicate our whole life vnto him: and whereas wee ſee that ſuch as would couer their euill dooing ſhunne the light as the ſhadowe of death, and are glad when night commeth: let vs vſe the light that is 40 giuen vs, to keepe vs from ſtraying out of our waye, and from ſwaruing aſide, ſpecially ſeeing that our Lord calleth vs, and reacheth out his hande to drawe vs to him. Thus ye ſee howe wee ought to profite ourſelues by the grace that God giueth vs, in making vs to know our ſinnes and wretchedneſſe, by meanes of his Goſpell. Furthermore, let vs marke, that like as the wicked doe hate the light of the day, and could find in their heart that the Sunne were plucked out of the skie, to the ende that they myght alwayes haue freedome to do euill: ſo do they much more 50 ſhunne the light of the Goſpell. And heere ye ſee alſo the cauſe why the ſame doctrine of the Goſpell is ſo yll receiued of the world as our Lord Ieſus Chriſt ſayth. It is a wonder howe that men ſhould bee ſo ſtubborne againſte God, ſpecially ſeeing he ſendeth his own ſonne to be our redeemer, and offereth vs forgiueneſſe of our ſinnes, deſiring vs with a great gentleneſſe and freendlineſſe as can be. Howe can it be (will many ſay) that men ſhould bee ſo ſtubborne, as to forſake the goodneſſe of God? Is it not an outrageous churliſhneſſe? Yes certainly is it. But behold,60 the reaſon why the world hateth the Goſpell, is bycauſe that (as our ſauiour Chriſte ſayth) who ſo euer doth euill hateth the light. Now the cace ſtandeth ſo, that moſt men giue themſelues to all euill: yea and ouen they that are conuicted of their wilfulneſſe, ceaſſe not too harden themſelues, but would faine ſhet their eyes to ſpite God with all their heart. Then ſeeing it is ſo, is it any wonder that men bee loth to taſt of the Goſpell, or to byte of it, but rather play the mad bedlems? Ought it to be thought ſtrange? No: For we ſee that theeues, murtherers, whoremongers, and all other euill doers, could wel find in their hearts to haue the Sunne darkened, and that it ſhould no more ſhine in the world. But (as I haue ſayde) the brightneſſe of the Goſpell is yet farre greater. For that ſerueth not to gyude our eyes only, and to ſhew vs the way outwardly: but it entreth euen into oure ſecrete thoughtes, and muſt examine that which is hidden in the verie bottome of our hearts. So then, yee ſee why the wicked are loth to come to this doctrin, or to frame thēſelues by any means vnto it. But yet muſt we on our ſide deale cleane contrariwiſe, as I haue ſayde alreadie. And therefore as touching the order of nature, when God maketh his daiſunne to ſhine, let vs vnderſtand that it is to the ende that euerie man ſhould giue himſelfe to goodneſſe, and do his dutie. Marke that for one point. Againe, when wee ſhall haue walked according to our calling and ſtate, euery mā ſeruing God and his neighbor all the day long: let vs aſſure our ſelues that wee muſt not abuſe the darkeneſſe of the night to libertie of dooing euill. And why? For the Lampe of Gods worde neuer goeth out, as I haue declared alreadie. Therefore both day and night let vs bee the children of light, and let vs awake and be inlightned, as Saint Paule ſayth. I ſay let vs not fall aſleepe by ſoothing our ſelues in our ſinnes, neyther let vs thinke our ſelues to be innocent before God. But rather let euerie one of vs quicken vp himſelfe, and not be drowned in our owne conceits, ſo as we ſhould bee paſt ſhame of doing of euill: but let vs bee ſober, not onely in eating and drinking, but alſo in al our deſires and luſtes, and let vs ſo bridle them, as we may cut off al the ſuperfluous concupiſcences that drawe vs vnto euill. Thus ye ſee in effect what we haue to marke in this ſentence. Now herevnto Iob addeth for an ende, that the wicked are lightfooted vpon the water, and glyde away: and yet for all that, that they go to the graue Like as the earth drieth in (ſaith hee) and the heate of the Sunne ſucketh vp the ſnowe, and all the moysture that is in it: So doth the graue ſwallowe vp the wicked. It ſeemeth that Iob ſheweth here, that God puniſheth all the euill deeds that are done in the worlde: and that there in he agreed with Eliphas. But his meening is farre otherwiſe. For his intent is too ſhewe in effecte, that the wicked periſhe in ſuch wiſe, as a man can not perceiue Gods hand apparantly vpon them, to ſay, behold, God puniſheth ſuch a man by cauſe he hath liued amiſſe. But contrariwiſe, that the wicked ſoke away like water, and leaue no remembrance of themſelues behinde them. They goe to the graue, yea, and ſo doe good men too. So then we ſee howe Iob concludeth here, that God doth not ſo execute his iuſtice in puniſhing the ſins of men, as it may alwayes be ſeene. And heerewithall let vs call to mynde howe it hath bene ſayde afore, that Iob blaſphemeth not God, to make himſelf beleue that there is no prouidence, that all things an ruled by fortune, and [Page] that God in the meane while ſetteth aſleepe in heauen. No: but his intent is to ſhewe, that Gods iudgementes are not alwayes viſible. It behooueth vs to beare well in mynde this ſaying, and to ſet it alwayes before our eyes: for it is a verie profitable doctrine, as I haue ſhewed heretofore: but yet hath it need to be repeated newe againe. It is that the good are greatly troden vnder foote. For after long pining, they die before their time, and yet in their owne opinion they haue liued too long. And why? For their life was nothing elſe but cōtinull conſumptiō. VVe 10 ſee this with our eyes. But in the meane while what becommeth of the wicked that haue deſpized God, and bin full of outrage, crueltie, and naughtineſſe? Aſſoone as their good dayes are paſt, they die, yea euen as water that ſoketh away. For a man ſhall not perceiue that God vttereth any certaine marke of his vengeance vpon them, but their death is gentle and eaſie. VVhen a man ſees this, what can he ſay? It is a great ſtumbling blocke for ſuche as iudge after their naturall reaſon, to ſee that our Lorde doth not alwayes puniſh the wicked, but letteth them goe 20 in their common traine, and afterwarde when they die, there is no more ſeene in them, than is common and generall in all men. Yet muſt we not therefore ſurmize that they be ſcaped, or that they ſhall abyde vnpuniſhed: but we muſt haue an eye to the iudgement which wee looke for according to the promiſes of the holie Scripture, aſſuring our ſelues, that our Lorde calleth vs thither when he executeth not his iuſtice to the full, but onely in part, to giue vs ſome inckling of it, which may ſerue to ſhewe vs, that things are not yet brought to their right order: to to the end we ſhould hope for the comming of our Lord Ieſus Chriſt, and ſo much the more heartely long for him as our Redeemer. Thus then ye ſee what is to be doone. VVhen we ſee Tyrants beare ſway, innocent bloud ſhed, whoredome and other looceneſſe reigne, wrongs, outrages, and violences committed poore folke troden down, and mens feete ſet vpon their throats, and all things ſhuffled togither in ſuch a hotchpotche, as wee wote not what to ſay: let vs confeſſe, ſaying: VVell Lorde, if all things were ordered as we would wiſh, we ſhould no more hope 40 for the comming of our Lord Ieſus Chriſt, nor for the reſurrection that is promiſed vs, nor for his heauenly kingdome: we ſhould bee alreadie as in a Paradiſe. But nowe that we be toſſed as in a raging ſea, and are in the midſt of ſtormes and whirlewindes: it ſerueth well to teach vs to long for the reſt that is prepared for vs in heauen, and which thou haſt promiſed vs, to the end we may haue our ſight alwayes faſtned vpon the comming of our Lord leſus Chriſt, thy Sonne. who ſhall gather vs all to himſelfe, according as thou haſt committed vs to his charge, protection, and guyding. Furthermore, when we ſee the wicked nowadayes hide them ſelues in doing euill: let vs aſſure our ſelues, that yet for all that, wee can not hide our ſelues from the preſence of oure God: and that although they ſhunne the Sunnelight, yet can not wee ſhunne the ſight of him that ſearcheth all hearts. VVhat is to be done then? Foraſmuch as we gain nothing by ſeking of lurking holes, to ſhun the preſence of our God, ſo as as we would not by our good will come in his ſight: and whereas the wicked eſchue him, and mocke at all the threatnings that are made to them of his iuſtice: let vs ſeke nothing more than to come before our God. And ſeeing he is ſo gracious to vs, as to make vs our owne indges: let vs not tarie to be condemned at his hand: but to the ende we may be quit, let vs yeelde our ſelues giltie of our owne accorde. Ye ſee then that the may to put this ſentence in vre, is to learne to condemne ourſelues when wee come to ſhewe ourſelues before God, and to come to him vpon truſt of his promiſe, which is to receyue all ſuche to mercie as are ſorie for their ſinnes, and ſeeke nothing elſe but the grace that is offered vs dayly, in the perſone of our Lorde leſus Chriſt.

Now let vs fall down before the face of our good God, with acknowledgement of our ſins, praying him to touch vs to the quicke with ſuch repentance, as we may perceiue the euill that is in vs, to ſeeke the remedie therof by ſticking to his rightuouſneſſe and to conuert vs in ſuch wiſe to himſelf, that in ſtead of feeding ourſelues in our own vices and lewde luſtes, we may ſeeke to frame our ſelues wholly to his holie lawe and commaundements: that we knowing what neede we haue to be healed of our ſpirituall diſeaſes, may ſeeke the medicine wher it is to be foūd, that is to wit, in our Lord Ieſus Chriſt: that being renued by his holie ſpirit, we may hold on our way right foorth to the place that he calleth vs vnto, euen till he haue fully clothed vs with his owne rightuouſneſſe, after wee haue continued in the waye of ſaluation, which he ſheweth vs nowe by his worde. That it may pleaſe him, &c.

The .xciij. Sermon, which is the third vpon the .xxiiij. Chapter.

19 As the earth drieth vp, and as the heate drinketh vp the ſnovve vvaters: ſo the ſinners to the graue.

20 The louing man ſhall forget him, the vvormes ſhall take ſvveeteneſſe of him: hee ſhall no more be remembred, the vvicked ſhall be broken as a tree.

21 He miſintreateth the barrein vvomen that beareth no children, and doth no good to the widow.

22 He dravveth the ſtrong vnto him, ſo as he diſtruſteth his ovvne life.

23 Men giue him all for aſſurance and reſt, and his eyes vvatch the vvayes of them.

24 VVhen they bee exalted for a little, they are caughtavvay (or die) they bee made poore, they bee barred vp like tovvers, they be cut off as the top of eares of corne.

25 VVho is hee that vvill make meea lyer if hee bee not ſo? and vvho is hee that vvill diſproue my vvordes?

[Page] THat we may fare the better by this doctrine, we muſt call to mynd how it hath bin declared heretofore, that the cauſe why theſe things are repeated vnto vs, is that wee ſhould not bee greeued and troubled to much when wee ſee things diuerſely diſordred in the world. For if wee would haue a perfecte ſtate heere, where were our hope? Therefore it behoueth vs to beare paciently the diſorders whereby it pleaſeth God to exerciſe vs, and to humble vs: and therwithall 10 ſeeke the true remedie, ſith things are ſo troubled among men, and that ſuche as ought to put to their hand to the amendment of them, forſlow their dutie. Then let vs learne to reſort vnto God, and to truſt in him: and let vs not doubt, but that in the end he wil pitie vs, although we bee fayne to ſuffer many wrongs and reproches for a time. And like as Iob had ſhewed heeretofore the outrages and extortions that were done: ſo alſo did he ſay that God was not ſeene to puniſhe thoſe that had ſo tormented the poore. And hee addeth a ſimilitude that may bee 20 vnderſtand two wayes, by reaſon that the ſentence is verie ſhort and broken off. The ſimilitude is this: The earth ſoketh in, and the heate drinketh vp the waters of ſnowe, to the graue be ſinneth: for ſo it ſtandeth worde for worde. And men take it as though it were ſayde, that the graue ſwalloweth vp all wicked men, as the drie earth drinketh vp the ſnowe water, and as the ſnowe melteth awaye at the heate of the Sunne. Hereby Iob ment not to ſay, that God puniſheth men apparantly according to their deſertes: but that they die as other men, and that there is no ſuch execution 30 done vpon their perſons, whereby men may perceyue Gods iuſtice, but rather that they go the common trace, & God permitteth thē to die of their natural deth. Therefore when we ſee not God puniſh the wicked, and thoſe that haue done ſo many miſchiefes and cruelties: he ſeemeth to be as it were aſleepe in heauen, and the weake and ignorant are offended at it, as though hee had no regard of the world, or as though hee were not diſpozed to gouerne vs, nor to mainteine the good, and to ſuppreſſe thoſe that are ſo vnruly. But (as I haue ſhewed alreadie)40 Iobs intent is to ſhewe vs, that in ſuche caſes it behoueth vs to reuerence Gods ſecrete iudgementes, aſſuring our ſelues that althoughe wee conceiue not the reaſon of his workes, yet we muſt not therefore blaſpheme him, nor be ſwallowed vp with ſorrowe, but quietly wayte till God ſhew himſelf in cōuenient time. It is not for vs to ſet him a day, it behoueth vs to tary his leiſure, aſſuring ourſelues that he executeth not his iudgements, [in all poynts] in this life, to the intent that wee ſhould learne to reach out our fayth and hope further than this world: But the ſenſe 50 will agree verie well alſo, when this ſimilitude is applyed to an other ende, as thus. Like as the earth ſoketh in, and the heate drinketh vp the ſnowe water: ſo the wicked men ſinne euen to their graue. As if Iob had ſayde. They bee ſo nuzzled in doing euill, that their whole nature is giuen to it, according alſo as it is commonly ſayde, that when menne are throughly nuzzled eyther in good or euil, the cuſtom that they haue taken vp, maketh it to become as it were natural vnto them. For it beareth ſuch a ſway with them, as they followe it without any paine. Iob then ment too 60 declare heere, that ſuch as hee ſpeaketh of, ſinne not at a ſtart, or by fittes: as it is to be ſeene that ſome man ouerſhooteth himſelf by reaſon of ſome ſodeine occaſion that prouoketh him, and although he haue liued honeſtly before times, and without blame, yet is hee caried at that time as it were with a tempeſt. Thus we ſee thē that ſome men commit ſome euill or outrage, but they continue not in it. Iob declareth that he ſpeakes not here of ſuch as haue done amiſſe at a ſodeine pang or brayd, as ouercome by ſome forcible temptation: but of ſuch as are hardened in their naughtineſſe, and haue made it as it were a piece of their nature. Therfore like as the nature of the Sunne is to melt ſnowe and afterwarde the drie earth ſucketh it in: euen ſo the wicked continue their euill doing euen to the graue, that is to ſay, vnto their death. Sith we ſee ſuch examples, yea and are warned by this ſentence, to thinke vpon the thing that is tootoo ordinarie in the world: let vs learne to reſort vnto God, and pray him to giue vs the grace to bowe vnder his hande, and too bee ſo giuen too ſerue and honour him, as the ſame may bee as it were naturall to vs. True it is, that the good ſhall alwayes haue ſome ſtriuing in themſelues, for they neuer walke ſo vprightly, but there is ſome incomberance and gainſtriuing, according as there is a continuall battayle betweene the mynd and the fleſh. Neuertheleſſe, the vertue that God hath put into vs muſt fo farre forth preuayle, as to make vs loue the good with a free hart, & to cleaue throughly therevnto. Then muſt we pray vnto God to ſtrengthen vs therein: and on the otherſide we muſt beſeech him alſo, not to ſuffer the Diuell to get ſuch poſſeſsion in vs, as to trayne vs hither and thither, and to harden vs ſo ſore in euill dooing, as it might become as it were our nature. Furthermore, when we ſee men ſo ſtubborne in wickedneſſe, let vs not thinke it ſtraunge: for it hath euer bene ſo, as we ſee here by example. Now in the end Iob ſayth, that the quiet man will forget ſuch folke, that the wormes ſhall take ſweetneſse of them, and that they ſhall no more bee remembred. Heereby he ſheweth well, that the wicked ſhall not reigne for euer, but muſt haue an ende. Neuertheleſſe, God letteth them alone in peace vntill their death, and their ſtate ſeemeth to be no worſe than other mens, that haue liued in all equitie and vprightneſſe, without doing wrong to any of their neighbours. Then if a man cōpare theſe pollers and theeues that haue eaten vp other mens goodes, and delt merueylous cruelly, I ſay if a man compare them with ſuch as haue liued in ſimplicitie: he ſhall finde their ſtates alike, and that things are ſo ſhuffled togither, as it cannot be ſayde, but that they are out of order in this world: yea truly if we looke no further, that is to witte, if wee conſider not that God reſerueth the puniſhing of the wicked till the life to come, to the intent we ſhould not neſtle here bylowe, but alwaies haue an eye to the comming of our Lord Ieſus Chriſt, who muſte redreſſe all things that are nowe out of order. And nowe when wee behold the ſhortneſſe of our life, and ſee ſuch as were giuen to the ſpoyling of poore folke, go to their graue, and become wormes meat, as it is ſayd here: let vs vnderſtand, that we be verie miſerable, if wee labour not for the immortalitie that is promiſed vs. And heere Iob ſetteth vs downe as it were a liuely picture and Image of mans life and death, to the end we might know what wee be, if wee haue no better hope than can be ſeene with the [Page] eye. To what purpoſe then is it to haue liued holily, and to haue endeuered to ſerue God, and to pleaſe him, and to haue liued among our neighbours without deceiuing or hurting of any man? For yet notwithſtanding, we muſt be gathered into the graue with the wicked, all muſt bee ſhuffled togither there, and there muſt wee rot. Lo what menne are, when they bee conſidered but in their owne kynde. But what a wretchedneſſe were it, if wee had not a better hope? So then conſidering the alterations that are in the world, let vs be warned and prouoked to lift vp our 10 heades, and to looke for the heauenly life that is promiſed vs. And although we be as wretched carions, ſubiecte to rottenneſſe: yet let vs liue in hope that our Lord will ſend vs the partie by whome he hath once redeemed vs, who wil not ſuffer the deare and ineſtimable price that he hath giuen for our ſaluation, to periſh or to be diſappointed. Lo wherein we ought to reioyce, and alſo wherin our glorie conſiſteth. Iob proceedeth to declare how the wicked are fully bent and giuen ouer vnto euill, without any awe or feare of God, yea and without any ſhame to the 20 worldward. He ſetteth down but one kinde only: namely that they beguile and oppreſſe the barreine women that haue borne no children, and do no good to the widowes. But doubtleſſe vnder this one kinde, Iob ment to comprehende all poore folke, that are not able to reuenge themſelues, nor haue any maintenance or ayde at mans hand. His ſaying then is, that the wicked fall in hande with ſuche kinde of folke, bycauſe they ſeeme to be a fit pray readie prepared for them. And he ſpeaketh expreſly of barreine women. For if a women haue children, although ſhe be a widowe,30 yet if hir chiidren do their dutie, ſhee hath ſome ſuccour, and ſhe hath (as they ſay) a ſtaffe for hir olde age to leane vnto. But if a woman be husbandleſſe, and chyldleſſe to, then is ſhe vtterly ſuccourleſſe. Theſe therefore are the prayes that wicked men hunt after, bycauſe they thinke there is no bodie to withſtande them, and that they may doe what they liſt, without regarde of God, who nameth himſelfe the defender of the widowes. In likewiſe deale they with fatherleſſe children and ſtraungers, as hath bin ſayd heretofore. But as now Iob contenteth himſelf with 40 the giuing of one example, as if hee ſhould ſay, that ſuche men as are not vphild by the feare of God, thinke themſelues to haue libertie to doe euill, when they ſee there is no man that can let them. Therefore when they haue raked other mens goods to them, and none hath withſtood them: then beſtirre they themſelues ſo much the more, and take leaue to doe what they liſt. VVhy ſo? For they haue no regard of God. And ſecondly he addeth, that they drawe the ſtrong after them. That is to ſay, when they haue long time exerciſed the ſayde trade of eating vp, and of 50 miſintreating the poore, and ſuche as haue no meanes to defend themſelues: they gather a greater boldneſſe, & afterward ſet vpon the rich alſo, whereby they make themſelues ſo feared and doubted of all men, that men are fain to raunſome them ſelues oute of their handes, as if they were among Outlawes, in ſo muche that euery man is afrayde of his life, yea and is fain to compound with them, and yet ſpeed neuer the better whē they haue done. And why: For after they are once become traitors & vnfaithfull, they become alſo like wilde beaſtes. After they haue 60 deuoured and fleeced the poore, ſo as men may ſee there is no more humanitie in them: yet muſt men be faine to giue them ſome raūſome, and be neuer the more in ſuretie when they haue done. For they lie in wayte for the life of ſuche as haue giuen them, and they thinke that when a man hath preſented them with any bribe, they ought to receiue it euer after as a rent. Nowe then we ſee in effect howe Iobs meening is, that after the wicked haue miſintreated the poore that cannot helpe themſelues, nor haue any reſcue at mans hand: therevpon they become more hardie, and play the wood beaſts, ſo as they ſpare no man, but ſet vpon the rich and ſtrong, and vpon ſuch as are in credite and authoritie, wherby their extorcion groweth ſo extreeme, as there is nothing with them but robbing with beaſtly outrage, ſo as (to be ſhort) ther is neither mā hood nor ſhame left in them. And this is tolde vs to the ende that we ſhould not bee troubled when wee ſee ſuch examples, (as hath bene ſaid afore:) but rather that being forefenced againſt ſuch ſtumbling blockes, we might vnderſtand that our Lorde ſuffereth things to be ſo intangled, to the end we ſhould go on to the inheritance wherevnto he calleth vs, and not neſtle our ſelues here, as though we had a ſure reſting place heere, but rather learne to be as Pilgrymes and wayfarers in this worlde, that for as much as there is no ſettling for vs in this life, (according as Saint Paule ſayth that the eſtate of the Chriſtians is to be remoued too and fro) we may haue skill to profit our ſelues by theſe things. For except God do as it were pluck vs out of this world by maine force: wee will neuer giue ourſelues to ſeeke the heauenly life. And this is the cauſe why hee ſuffereth ſo many alterations and remouings of things too and fro, ſo as all things goe to confuzion, and there is ſo great diſorder, as wee bee amazed at it, and the haires of our head ſtande vpright. All this muſt ſerue to drawe vs out of the worlde, to the intent wee bee not too much wedded to it. Thus then ye ſee wherevnto we ought to apply all theſe things. Againe, whereas they that haue no defence, indure many wrongs: let them be ſure that God leaueth them deſtitute of worldly help, to the end they ſhould looke the more vnto him. For wee muſt not impute it to miſfortune, when no man ſuccoreth vs at oure neede. Then let vs aſſure our ſelues, that God hath bereft vs of all mans helpe, to the intent wee ſhould be humbled in our ſelues, looke vp vnto him, ſeeke him, and flee onely vnto him for refuge. Lo howe we haue to practize this doctrin. And furthermore let vs vnderſtand therewithall, that our Lorde myndeth to exerciſe oure charitie, when the wicked ſort worke any wrong or outrage to ſuche as haue no ſuccour among men. I ſay it is to the end, that euerie of vs ſhould endeuer himſelf, to help ſuche folke according to his abilitie. For beholde, the thing wherein God tryeth whether wee feare him or no, is by trying whether wee haue any charitie in vs. If wee ſee any of our owne freendes or kinſfolke, in neceſsitie and trouble, verie nature moueth vs to helpe them. But when wee ſee a poore man abuſed, that hath no man to beare him vp: if wee indeuer not to ayde and ſuccoure him in his neede, the ſame ſhall vndoubtedly bee inrolled before God: for it is a token that we had not one droppe of Chriſtianitie in vs. And why? For (as I haue declared alreadie) our Lorde recommendeth vnto vs ſuche as are deſtitute of mans helpe, and ſuffereth them to bee afflicted [Page] openly before oure eyes, too the intent that wee ſhould ſtreine ourſelues to ſuccour them. And if we do it not, we bee to vs, bicauſe there will bee no excuſe for vs. For when any are ſo oppreſſed, wee muſt thinke that the ſame commeth not by miſchaunce: but rather that God ſendeth them to vs. Therefore whenſoeuer God maketh vs witneſſes of any wrong that is done to a poore man, if we ſtep not before him, and helpe to ſhielde him as much as in vs lieth: ſurely God noteth and marketh our doing. For he watcheth in that behalfe, bicauſe (as I haue ſayde)10 he mindeth to take a tryall of our louingneſſe. But nowe let vs come to the ſecond point that is declared heere by Iob. It is ſayd, that the wicked (of whom he ſpeaketh) draw the ſtrong ones after [...], as a rage of water roteth vp trees and beareth downe [...]. So then, ſuche as haue a long time bene hardned in euill dooing, are like great ſtormes and tempeſtes that rend vp all things, yea euen the trees and houſes. This appeareth to the eye: and would God we had got ſo much experience of it. For ſuch as are ſharp ſet, and would faine be catching, dare not at the firſt daſh 20 ſet vpon the ſtronger ſort, and vpon ſuch as haue talons, and pawes to reuenge themſelues withall: but they begin with the little ones. But giue them once ſcope to do euil: and then haue at the ſtrongeſt. Howbeit, this hapneth not without the wonderfull ordinance of God. For it is a iuſt wages to the rich men and to ſuch as are in authoritie and credite, to be ſo vexed by the wicked. VVherefore? For if a man ruſh out into leudneſſe, ſo as he ſtriketh one, ſtrippeth another, and commit any other outrage: well, they that are at eaſe, and haue where with to mainteine themſelues,30 do but laugh at it. True it is that they miſlike ſuch men: but for all their miſliking of them, do they ſeke any meanes to redreſſe it? No. And why? Bycauſe the matter ſeemeth not to touche themſelues. O (ſay they) if hee playd ſo with me, I wold make him feele that I haue teeth. Lo howe they talke which haue credite and wealth, and are ſo well fenced as they can not be touched themſelues. But in the meane while the poore are extremely miſuſed. VVhētheſe roiſters that are ſuffred to do what they liſt, ſee they ſcape vnpuniſhed: they fall to buckling with the 40 great Cobbes. And who giueth them leaue? Suppoſe we that God doeth not order eueriwhit of it? For if there were any manhoode in vs, would it not pitie and rue our harts to ſee poore folke ſo troden vnder foote, and make vs reſiſt it to the vttermoſt of our power? But we do nothing at all. VVhen a poore man is outrageouſly moleſted, we make none account of repreſsing the miſcheefe, but rather let it looce, giuing the wicked more occaſion of ſuch misbehauiour. Muſt not God therefore touch vs within a while after, and both ſuffer and appoint the miſchiefe 50 to returne vpon our owne heads? Lo heere a ſentence that is well worthy to bee noted. For therein as a myrrour the holie ghoſte ſheweth vs, that wickedneſſe increaſeth more and more, and groweth too full heigth, when men giue it ſcope, and indeuer not to redreſſe it in conuenient time. And this leſſon is directed ſpecially to rich men, and to ſuch as are in authoritie. True it is that we ſee no ſuch examples here, as are to be ſeene in courtes of great Princes. For there, if there be three or foure Minions in great credit, they will make the whole realme to 60 quake, in ſo much that euen they which haue twentie or thirtie thouſand pounds rent, muſt be faine to paſſe their pawes, and couche before them like Lyamhoundes, and giue them a good piece of their ſubſtāce to purchaſe their fauour, and to raunſome themſelues withall. VVe ſee no ſuch examples heere. Howbeit, quantitie for quantitie, a man may throughout al places ſee that which is declared here. And good reaſon it is that Gods prouidence ſhould extend through all the world, both vpon great and ſmall. So then it is apparant, that ſuch as haue libertie to pill and poll, and to do many other annoyances to the little ones, muſt alſo in the ende make the great ones afrayd. And as touching thoſe that haue the meane and abilitie to ayde and mainteine poore men: God meaneth to do them to vnderſtand, that if they ſet not themſelues againſt thoſe that do them wrong and iniurie, they thēſelues alſo muſt looke to be pinched that is to ſay, they themſelues ſhall at length anſwere it in their owne perſons, and other men ſhall fleece them, and pick out their eyes as they are worthie, and ſo ſhall God be glorified in ſending ſuch puniſhment vpon them. True it is, that the diſorder increaſeth dayly more and more. Neuertheleſſe the faithfull maye therein beholde Gods ſecrete iudgementes, yea euen beyond the reach of mans reaſon, bicauſe God inlightneth them by his word. And here ye ſee howe we ought to acknowledge, that we our ſelues are the cauſe of all the diſorder in the worlde. VVee can skill to complaine when things go not after our a petite: we can crie out alas, and wo is me, yea and we will bee readie to blame God himſelfe, but in the meane while wee conſider not, that the fault procedeth of ourſelues, and that we ourſelues ought to beare the blame of ſuch euill. For if euery man would put to his hande to the ſuppreſsing of vices and miſdealings, and euerie man labor to ſtop the doing of any euil: Surely God woulde bliſſe ſuche meenings, and wee ſhould haue delightfull order among vs, and cauſe to reioyce. But what? In ſteade of ſeeking to remedie things amiſſe, all men bring wood to the kindling of the fire, or rather become firebronds themſelues. Behold the maner of our dealing. So then ought we to thinke it ſtraunge, if things bee ſo intermedled, as there is neyther brinke nor brimme, but al is ſhuffled togither like a hotchpotch? For (as I haue ſayd) when the fire is once kindled, wee neuer leaue throwing of woode into it. VVherefore lette the riche, and ſuche as are in authoritie haue regarde of the poore, and when they ſee any outrages and wrong done, or the poore oppreſſed: let them reach them their hand, and indeuer to ſuccour them. Now if this perteine to rich men, and to ſuch as are able to help the poore: how much more perteineth it to thoſe that haue the ſword of iuſtice in their hand? If theſe be negligent, they bee well worthy that all the euill which they winked at, ſhould light vpon their owne heads, and that God ſhould ſet them as vpon a ſcaffolde for men to beholde his iuſt vengeance in their perſons. And therefore ſo much the more ought they to marke what is ſayde here. And thus yee ſee to what ende we ought to referre the doctrine that is conteyned in this verſe. Therewithall we ought to marke well the wordes that Iob vſeth. For it is not without cauſe that he ſayeth, that men ſhall bee faine to buie out, and to raunſome out themſelues from the hands of the wicked when they haue their ſcope: and that when they ſhal haue giuen them ſuch [Page] boldneſſe alreadie, as too eate vppe ſome, and too pill and poll other ſome: their crouching to them, and their greazing of them in the hands, ſhall boote them nothing at all. For they be as mad dogges, whom nothing can content. Therefore all that euer a man doth to them is but a ſharpening of their appetite, and ſuch bribes doe but harten them, and harden them the more. For they take it as a due rente, and when a man hath gyuen them one preſent, they would haue him hold on ſtill, and neuer leaue, ſuche is their vnſatiableneſſe. It followeth, that the poore 10 folke distrust their owne life. Yea and I ſay, that euen thoſe that were rich and in credit before, muſt be faine to tremble. As how? I ſee (ſhall they ſay) that theſe wicked men haue the worlde at will, and it will not bee long ere they will ſeeth me ſuch a broath, as I wote not howe I ſhall bee able to ſhift it from me: and therefore I muſt bee faine to fawne vpon them afore hande, and they muſt gayne ſomwhat by me, or at leaſtwiſe I muſt not prouoke them to diſpleaſure. See how they that were erewhile out of danger, are faine to quake, and diſtruſt their owne life for giuing 20 bridle to the wicked, ſo as they wote not where they bee, till they haue pacified the wicked, and yet they fynde no meanes howe to do it. Therefore they muſt be fayne to liue in continuall perplexitie and anguiſh. Heerein we haue a fayre looking glaſſe, to ſhewe vs what it is, not to remedie euill doings in due time and place, and to ſuffer ſhrewde weedes to growe ſo long till they get the vpper hand. For a man can not plucke them vp when he would bycauſe he tooke them not in due ſeaſon. VVee ſee what an inconuenience inſueth: yea and euen God maketh 30 the hearts of thoſe to faynt, that might eaſily haue remedied the miſcheefe at the firſt, in ſo much that they fare as if their armes were brokē, and they haue neither courage nor ſtoutneſſe in them but become as weak as water. And why? As I ſayd, it is a iuſt puniſhment for the negligence that they vſed in forſlowing their duetie to repreſſe the miſcheef at the firſt riſing. For when men ſee poore folke harried and miſuſed by crueltie and outrage, and yet redreſſe it not: the miſcheef muſt needes growe ſo ſtrong, that ſuch as nowe faine would, and heretofore alſo could 40 haue diſfeated it, can not afterward preuaile, bycauſe our Lorde graunteth them not that honour nor that grace. Now then let vs bethinke vs, I ſay, let vs bethinke vs well of it. And further, let vs conſider what a wretchedneſſe it is, when men reſt not themſelues vpon God, nor haue regarde to diſcharge their cares vnto him, whereby they might leane vnto his protection. And why? For the thing that Iob deſcribeth to vs here, (namely that men put not their truſt in God) is an ordinarie matter in the world. If we ſee the wicked haue their full ſcope, what do we? O,50 we muſt deuiſe how to creepe into fauor with them: and in the meane while we conſider not that it is a feeding of the cuill: that is to wit, that we make them much bolder than they would bee. It is all one as if there were a mad man, that deſired nothing but to kill men, and one ſhould put a ſworde in his hande, and another bring him ſtore of ſtones, and ſome▪ other giue him where with too poyſon folkes beſide. As much doe they that fawne vpon wicked men, when they ſee them in credite. One commes and preſents them with a bribe to ſet iuſtice to ſale: and another 60 commes to wind himſelfe into their acquaintance by ſome fine deuice: and all this is but an inflaming of them more and more, and ſharpening of their rage to make it the egerer. For whereas ſome miſdoubt hild them backe before: now they conclude that al which they liſt is lawfull, and that they neede no more to be afrayd, bicauſe all the worlde ſtandes in awe of them. O (ſay they) ſuch a man is come to my lure at length, and the reſidue ſhall be faine to come vnder myne arme to: I will make them play me an apiſh tricke. See howe the wicked become the bolder: when men come to fawne vpon them after that faſhion: and yet too the worldwarde men deale alwayes after that ſorte. For when wee haue not a reſpecte vnto God, wee muſt needes bee euermore in feare and perplexitie, and ſay, I had neede too beware of ſuche a man, for I ſee I muſte bee fayne too paſſe through his handes, and howe ſhall I doe then? If I come to him with reaſon, and plaine proofes, it is in vaine, for he hath his eares to full of them alreadie. Therefore I muſt goe another waye to worke, which is, to fill his wooluiſhe throte with ſome preſent, I muſte carie hym ſomewhat. Or elſe if I ſee him full of vaineglorie, and deſirous to be aduaunced howe ſo euer it bee, ſo as it ſtandeth vpon his reputation, and gazeth at his owne Peacockes feathers: I winne the gole, if I can skill too couche lowe like a Spaniell: I ſee none other remedie, I muſte goe that waye to woorke. See (I ſay) the ordinarie manner. But what is too bee doone on the contrarie parte? VVhen wee ſee the wicked ſo full of couetouſneſſe and vaineglorie, and ſo lyke wilde beaſtes in deſtroying all thinges, let vs ſaye vntoo God, yet doeſt thou Lorde holde the reynes of mennes brydle, thou canſt reſtreyne them. For if God woorke not ſo ſoone as wee woulde haue hym: lette vs vnderſtande, that it is his mynde to buffet vs for a tyme. But yet let vs aſſure oure ſelues, that hee watcheth for oure welfare, and will not ſuffer vs to be vtterly caſt vp to the pleaſure of ſuch as ouerſhoote themſelues after that ſort. For oure Lorde hathe vs in his hande, hee is neere as hande with vs, and althoughe wee perceyue it not immediately, yet doeth hee garde vs, maynteyne vs, and is our warrant. So then wee may boldely deſpyze the wicked and all their ſtoutneſſe, for ſo muche as wee knowe that God watcheth for oure welfare, and will preſerue vs from their handes, pawes, aud throtes. Lo whervnto it behoueth vs to come, when in reſpecte of men we knowe none other ſhift but to yeeld ourſelues to the euill, and to confent vnto it. It behoueth vs to behold the protection of God, which as now is hidden from vs, in reſpect of our perceyuing, how be it that wee haue ſo good and certaine recorde of it in the holie ſcripture, as wee ought not too doubt of it. Howe ſo euer the world goe let vs keepe our ſelues from purchaſing ſo by vnawfull meanes. For in ſo doing we bewray our owne diſtruſt and vnbeleefe. And beſides that, wee bee guiltie alſo of the euill, ſo farre forth as is in vs, bycauſe weefeede it. Therefore when a man falles too flattering of the wicked, and helpeth too ſet them in a further luſtineſſe, and redeemeth himſelfe out of their handes by raunſome: what doeth hee? Fyrſt (as I ſayde) hee bewrayeth that he hath no truſt in God. For if wee could reſt vpon Gods promiſes, ſurely wee would neuer ſeeke crooked wayes, but wee woulde alwayes bethinke vs, whether God permitted that thing or no. [Page] Hath he forbidden me it, would we ſay? Then muſt I not wade any further in it. And ſo it is certaine that all ſuche as labour to winne wicked mens fauour, by briberie and ſuche like dealings: are verie infidels, and bewray themſelues well ynough to be ſo, and muſt in the end be payd home for not honoring God as they ought to do, and for allying themſelues with the wicked, by nouriſhing them in their naughtineſſe. For it is all one as if they had conſpired with them to breake and ouerthrowe all order: and ſurely they haue done as muche as lay in them, to doe it.10 Therefore (as I haue ſaide alreadie) let vs learne to looke vnto God, and to truſt in him: and then ſhall we no more bee ſubiecte to the wretchedneſſe whereof Iob maketh mention here, which is, not to knowe what our life is. For ſuch as defende the wicked after that faſhion, and reſt not vpon Gods prouidence, muſt alwayes tremble and neuer bee ſure of any ſafetie or reſt. Yea and it behooueth vs to marke well howe Iob addeth, that when wee bee deſirous to purchace wicked mens fauour by preſentes, or any other inconuenient meane, they lie ſo much the more in 20 wayte for vs. Is it not ſeene that they be faithleſſe folke? And ſith there is no feare of God in them, I pray you how can they bee faythfull vnto men? Nay rather howe is it poſsible that God ſhould not ſuffer them to vſe treaſon and all miſcheuouſneſſe, ſeeing there is no man but hee is warned of them before hand? Then if a man caſt himſelf ſo into their nets wilfully, there is no excuſe for him. All this is apparant to the eye: men ſee that the wicked make their conſpiracies togither, and yet notwithſtanding, that none of them truſteth other. And howe is that poſsible?30 For if two wicked men enter intoo league: a man would thinke they bee ioyned togither like two fingers of one hande, ſo that looke what the one willeth, the ſame willeth the other. But for all that, is that a proof that eche of them truſteth other? No: It is certain that eyther of thē could finde in his heart, that the other were hanged, ſo as he himſelfe had no harme by it. At leaſtwiſe he could find in his hearte, that hee were a hundred foote within the ground: and in the end all thoſe that fauoured them become their enemies. VVee ſee heereby that God gouerneth 40 euen in the midſt of all diſorder. Then if we be abaſhed at the confuzion and mangling of things: let vs lifte vp our eyes aloft, and we ſhall ſee that God gouerneth all things. For ſurely he ſuffereth not the wicked to truſt one another, but inforceth them to ſtand alwayes in feare. Yea and euen they that vphilde them in their naughtineſſe by ſoothing of them, and were ful of hypocriſie, to the intent to faune vpon them and pleaſe them: I ſay euen they alſo ſhall alwayes quake for feare. Contrariwiſe, if we can put our truſt in God: ſurely although we ſuffer many extortions 50 at wicked mens handes, and our Lord permit them to vexe and trouble vs: yet ſhall wee bee put to no more than is expedient for vs to indure, and our God will haue conſideration to bring al things to a happie and profitable ende. This (ſay I) is the remedie wherevnto wee muſt bee prouoked to reſorte, when wee ſee things out of order in the worlde. Nowe when Iob hath ſpoken ſo, hee addeth, that they bee lifted vp for a little while, and afterwardes fall downe, they be cut off as the top of an eare of corne, and they bee ſhet vp with others. He ſheweth breefly that which hee had ſayde alreadie: which is, that if we looke no further than to the preſent life, wee ſhall ſee an orderleſſe maſſe, ſo as wee ſhall not diſcerne one thing from another. For the wicked haue a large ſcope for a time: yee ſhall ſee them vpon the top of the wheele (as they ſay) and by and by they come tumbling downe. But good men may alſo bee well aduanced, and yet in the end faile of their footing. VVhat for that? we ſee that by experience, according as Iob cō cludeth, ſaying: If it be not ſo, who will make me a lyer? Thē conſidering ſuch experience, let vs learne to retyre vnto God. For if we looke but vpon the preſent things, doubtleſſe wee ſhall not onely be as a wauering Reede, but as a ſtrawe, and as emptie chaffe that is caſt and toſſed to and fro with the wind, ſo as ther ſhal be no ſtedfaſtneſſe in vs. Therefore we muſt haue the diſcretion to looke vpon the things that are diſordered in this world, howbeit in ſuch wiſe, as Gods prouidence be always printed in our minds. True it is that we can not reach vnto it by our owne wit: but yet muſt we loke toward it with the eye of faith, ſo as Gods word may be as a loking glaſſe, and the holie ſcripture ſerue as a light to loke further than the world. And although Gods iudgements be hidden from vs as nowe: let vs not therefore ceaſſe to ſay, that the Lord is rightuous, and to humble our ſelues vnder him, and alwayes to haue ſuche an eye to his promiſes, as wee fayle not to call vpon him in the midſt of our diſtreſſe, aſſuring our ſelues that he will ſuccour vs, and make vs feele his goodneſſe, ſo as wee may reioyce in the midſt of all the temptations of this world.

Now let vs fal down before the face of our good God, with acknowledgement of our ſinnes, praying him to blot oute the remembrance of them, and to bring vs backe to himſelfe in ſuch wiſe, as wee may no more bee tangled in theſe earthly things, but cleaue wholly to his rightuouſneſſe, that while we liue in this world, wee may but paſſe forwarde as ſtraungers, till wee be come to his reſt, which ſhall continue with vs after wee haue paſſed through the troubles and temptations of this mortall life. And ſo let vs all ſay, Almightie God heauenly father, wee acknowledge and confeſ [...]e, &c.

25

The .xciiij. Sermon, which is the first vpon the .xxv. Chapter.

THen Bildad the Suite anſvvered and ſayde:

2 Soueraintie and terrour is vvith him that maketh peace in his high places.

3 Is there any number of his armies? and vpon vvhome doth not his light ſhine?

4 VVhat rightuouſneſſe ſhall be attributed vnto man, if he be compared vvith God? to him that is nothing? and hovve may he be cleane that is borne of a vvoman?

5 Behold he vvill not giue light vnto the Moone: the Starres are not cleane in his ſight.

6 And hovv much leſſe man of vvind, vvho is but rottenneſſe, [or] the ſon of man vvhich is but a vvorme?

[Page] FOraſmuch as wee be ſo greatly giuen too ſtande in our owne conceyto, the ground of which follie is, that we thinke not vpon God nor what his Maieſtie is: wee haue here a verie good and profitable counſell, that as oft as wee be tempted too take any glorie too oure ſelues, wee muſt caſt vp our eie vpon God, and conſider throughly 10 who he is, what his power and might are, what his rightuouſneſſe is, and what all his glorie is: and then will all our brauerie be ſoone layed a water. For in ſteade of beyng puffed vp with pride, and ſotted with ouerweening, the onely regarde of God is ynough to quayle vs in ſuch ſort, as we ſhall be aſhamed in our ſelues. Ye ſee then for what cauſe the holy Ghoſt dooth nowe in the perſon of Bildad giue vs this warning, that God ought of right too haue the cheefe ſoueraintie, and we to be afrayde when we do but thinke vppon him, conſidering the order that 20 he hath ſet in heauen, and in all the worlde: and that wee ought to know our ſelues to be ſo farre off from hauing any thing that may bee of value before him, as that the ſtarres which ſhine bright vnto vs, are darke vntoo him. Seeing the cace ſtandeth ſo, what remayneth for men to do? For notwithſtanding all their brauerie, they bee but wormes and rottenneſſe. And if they would glorifie themſelues aboue the Starres, what were it? VVere not their follie ouergreat? So then we ſee that the end wherevnto the things tende that are conteyned heere, is that forſomuche 30 as men cānot humble themſelues ſo long as they looke downeward: here god is ſet before their eyes with his Maieſtie, too the ende they ſhould knowe there is no cauſe for them to ſet any ſtore by themſelues. For whoſoeuer exalteth himſelfe before God, muſt needes bee brought lowe. And Bilded too make vs perceyue howe greatly we ought to feare and reuerence God, alledgeth heere, that he maketh peace in his high places, that is too ſay, diſpoſeth the order of heauen in ſuche wiſe, as men ſee there is a peaſable and well ruled gouernment. This may 40 be referred too the Angelles, according as wee ſay in our prayer, Thy wil be done in earth as it is in heauē. VVhich doth vs to wit, that God is yll obeyed heere beneath, by reaſon of the rebelliouſneſſe which is in men, bicauſe we be fully fraughted with many wicked luſtes, which cānot ſubmit themſelues to his rightuouſneſſe. And ſo we deſire, that as the Angelles are wholy conformable to gods will and ſeeke nothing but to pleaſe him in all reſpects: ſo it may pleaſe him to reforme vs, & to make his raigne and dominion peaſable here beneathe, by correcting the 50 vnruly affections that are in vs. Therefore a man might referre this ſentence to the ſaid parcell of the prayer that is ſpoken of the Angels. Howbeit there is no doubt, but Bildad looked further: that is to wit, to all the whole gouernance that wee perceyue in the order of heauen. So then although the Sunne be as it were an infinite bodie to our ſight, and moue ſo ſwiftly as it might ſeme that he ſhould confound all things: yet could not any man rule a clocke in like compaſſe, that is to ſay, he could not make it to kepe his courſe ſo iuſt. No it is not poſsible. VVe ſee 60 the like in the Moone, and in all the Starres. For although the number of them bee infinit: yet is there no diſorder, but all things are as well diſpoſed as can be. VVherefore not without cauſe doth Bildad alledge here, that God maketh peace in his high places: And it is not onley in his heauenly creatures, that we ſee his raigning: but alſo he diſpoſeth the whole order of the worlde in ſuche wiſe from aboue, that although things be diſordered and moueable▪ here, and that there be many chaunges and troubles, yet notwithſtanding God fayleth not to lead them al to ſuch ende as he hath ordeined & appoynted in himſelf. True it is that if we looke downwarde, wee cannot ſee this gouernment ſo peaſable as it is ſet forth here. But if we loke vp too Gods prouidence, it is certain, that euen in the middes of al the turmoyles and alterations of the world, we ſhal perceyue that god gouerneth al as ſeemeth good to himſelfe. Now we ſee what is imported in this ſaying▪ that God maketh peace in his high places: that is to ſay, hee brideleth his creatures in ſuch wiſe, that for al the chaungings which men ſee, yet fayleth he not to gouerne ſtill, and all things fall out as he will haue them, according as he guydeth them by his ordinance. Seeing the cace ſtandeth ſo, let vs conclude, that it is good reaſon that all power, ſoueraintie, & feare, ſhould be yelded vnto him: that is to ſay, that we ſhould honour, feare, and worſhip him, as the partie that hath dominion ouer vs, & with all reuerence acknowledge him to be the mayſter and ſouerain Lord of heauen and earth. At the firſt bluſh this talk might ſeeme ſuperfluous. But when we haue well conſidered what hath bene touched before: we ſhal wel ſee it is not without cauſe that Bildad reporteth heere the gouernment & dominion that god hath ouer all the world▪ For that ſaying runneth roundly out of our mouth, and we can talke of God wel ynough. But in the mean while we cōceyue not his Maieſtie, we make as it were an ydoll of that. True it is that we will not be acknowne of it▪ no, we would euen abhorrre to do it: but yet do we not yelde God the power that is due to him, and whiche we ought to conceyue in him. For we talke of his maieſtie, and his name runs roundly in our mouth, as in way of cōtempte▪ and oftentimes wee talke of him in way of ſcorne, and mockage. It is to bee ſeene that men are out of meaſure heatheniſh, and that wheras al knees ought to bow, and al creatures to tremble when mention is made of the name of god: we be ſo bolde as to yeeld no reuerence nor lowlineſſe at all. To be ſhort, men acknowledge not the Maieſtie of god, neither conceiue they his power to humble and ſubmit themſelues vnto him, as they ought too doo▪ Therfore whē there is any ſpeaking of god, he had neede to be qualified vnto vs: that is to ſay, to be vttered in ſuch wiſe as we may conceyne him. And that is the cauſe why the holy Scripture doth ſo oftentimes adde tytles to him, and is not contented with his ſingle name, but termeth him the Almightie, the Alwiſe, the Alrightuous, the only immortall in himſelfe, the maker of all things, and the gouetno [...] of all things. To what purpoſe is this ſayde, but to waken men, which are ouerſluggiſh, and honour not God as he is worthie. To be ſhort loke how often the ſcripture giueth God any names of honor, it is an vpbrayding of vs with our vnthankfulneſſe and dulneſſe, in that wee yelde him not his due, but (as much as we can) do rob him of his power and glory, or at leaſtwiſe take him not to be as he [...] [Page] is to honor him, & to humble ourſelues before him, and to exalt and magnify him as he deſerueth. And therefore when it is ſayd that God maketh peace in his high places, and gouerneth the world in ſuch wiſe, as mē ſee that all thinges muſt ſtoupe vnto him, and that notwithſtanding the rebelliouſneſſe and ſtubbornneſſe which is in men, yet he ceaſſeth not to performe the execution of his ordinance: let vs learne not to ſit any lōger aſleepe, nor to dally with God as we haue bene wont to do: but to tremble before his maieſtie. And aboue all things let vs remember the 10 concluſion that is made heere, namely that hee hathe ſoueraine dominion and awe ouer vs: that is to ſay, that we muſt not only be ſubiect to him, but alſo tremble with al feare, and ſo ſtande in awe of him, as we be not ſo foolehardie (or rather mad) as to ſtriue agaynſt him, or to diſpute againſt his doings, or too murmure as though there were any fault to be foūd in his works. Thus then ye ſee how all mens mouthes are ſtopped here, to the ende that being bereft of their fooliſh preſumption, they may learn to tremble at the preſence of God, and to knowe how it 20 is he to whome they muſt yeld all obedience. And that is the cauſe why Bildad addeth, Is there any number of his armies? and vpon whom doth not his light ſhine? VVhen it is ſayde that his armies are without number: it is too ſhewe that men are woorſe than mad when they matche themſelues after that ſort againſte God and bid him battell. True it is, that they will not doo it expreſly. But yet is it impoſsible to murmure againſt God, and to repine at his iudgements, or to bee diſpleaſed with any thing that hee dothe, but wee muſt make warre againſt him. And why?30 For wherein conſiſteth the ſouerayntie and dominion which he hathe ouer vs? In our acknowledging, not only of his power: but alſo of his infinite goodneſſe, wiſedom, righteouſneſſe, mercie, and iuſtice. VVhen we haue that once: then do we glorify him. VVell then, if men thinke Gods doings vnreaſonable, if they blame him of cruelty, if they chafe agaynſt him through impaciencie, or if they bee offended at any thing that he dothe: out of all doubt they go about to bereeue him of his diuine glory, & that cannot be done without making of war againſt him. And 40 ſo whenſoeuer wee glorify not God in his infinite righteouſneſſe, goodneſſe, power, and wiſedome: it is as much as if wee made ſome defyance to him, to riſe vp agaynſte him. But what is it that mortall man taketh in hand? It is ſaid heere, that Gods hoſts are without number. Beholde, all the Angels of heauen are warned to defend the honoure of him that formed and created them. Likewiſe all his creatures are fully diſpoſed to auenge his maieſty, which is ſo aſſayled by vs that are but wormes and rottenneſſe. Therefore let vs marke well too what purpoſe mention 50 is made heere of Gods hoſts or armies It is too the ende we ſhould know, that as oft as men preſume to murmure againſt God, & to blaſpheme his iuſtice: they muſt haue as many deadly enimies as there bee Angels in Heauen, the number of whome wee knowe to bee infinite. Alſo it behoueth them to knowe, that all creatures are armed to runne vpon them. For to what end hath God created all things, but that his glory ſhoulde ſhine foorth in them? But if men ſubmit themſelues to God willingly, and yeld him the honoure that belongeth vnto him: that which is 60 ſpoken heere of his armies, or hoſts, ſhall not ſerue too fray them, but rather to glad them. And ſurely when the ſcripture telleth vs that God hathe many thouſandes of Angels about him, redy to do his commaūdements: what intendeth it elſe but too make vs vnderſtande, that when god hath receiued vs to his fauoure, he is ſtrong ynough to kepe vs ſafe, notwithſtanding that we bee aſſayled on all ſides? Therfore when men vtter all the force that they▪ haue, practizing this and that to deſtroy vs, yea and when the diuell himſelfe riſeth vp againſt vs: wee muſt not bee afraid. VVhy ſo? Bycauſe God hath his heauenly armies to defēd vs, according as it is ſaid that the Angels incamp themſelues round about vs: and that hee hathe appointed his Angels to guide vs, ſo as the faythfull perſon ſhal not ſtumble. VVee ſee then that the infinite number of Angels ſerueth to comfort vs, to the end wee might bee ſure that God will ſuccoure vs at our neede, and that he hath wherwith to do it. But like as the faythfull that leane vnto God, and ſubmit themſelues to him with al humility, are preſerued by the multitude of the Angels: euen ſo, al they that ſtriue agaynſt him, all they that are proude, and all they that are ſturdy, muſt be inforced to feare him, & too vnderſtande that when they ſet themſelues after that faſhion againſt God, they haue to do with many enimies beſide: inſomuche that all the power that is in the Angels ſhall fall vpon them too ouerwhelme them, and all creatures ſhall ſerue to maynteine the glory of him by whoſe power they haue their being. And therfore let vs remember well this ſentence where it is ſayde, that the armies of God are without number: and therevppon let vs aſſure our ſelues, that it is to no purpoſe for men to conſpire againſt vs: for when they ſhall haue aſſembled all their forces togither, yet ſhall they not be to ſtrong for vs, but God ſhal alwayes get the vpper hande of them. VVherefore let vs not deceiue our ſelues when wee ſee ourſelues well accompanied, & a greate number of people gathered about vs. And why? For we may all be confounded in one moment by the hand and power of God. Againe, although he alone be ynough, eyther too ſaue vs or too deſtroy vs: yet moreouer he hath his armies redy furniſhed after an incomprehenſible maner, which ſhall ſet vpon vs whenſoeuer he thinketh good. Therfore let vs ſtande in feare, and let vs learne (as I ſayd) not to bee proude when wee ſee the world hold on our ſide, & a great power to mainteyne vs. For all that geere ſhall ſtand vs in no ſted, conſidering the great power of God that is declared heere. And hereby a man maye ſee, howe ſore the vnbeleefe of men is blinded. For it is put too our choyce whether wee will haue the Angels of heauen, to watch about vs, and to gard vs, and to be ſeruants of our welfare: or whether we will haue them againſt vs, and to be our deadly enimies. Behold, God vſeth ſuche goodneſſe and grace towardes vs, that he appointeth his Angels too do vs ſeruice, as the ſcripture auoucheth: he will haue vs garded by them, and therewithal he affirmeth thē to be powers, as who ſhould ſay, he ſtretcheth out his hande ouer vs too the ende hee might maynteine vs. Of whome then is it long that wee bee not guyded by the Angels, and that they garde vs not from al harme? It is euen long of ourſelues who cannot take the benefite that is offered vs. VVe neded no more but to receiue it: & what do we? VVe are ſo farre off frō receiuing the good turne that god offereth vs, that in derogation [Page] of his maieſtie, we fall to prouoking of his Angels too arme themſelues too oure ruine and confuſion. Needes then muſt we be bereft of our right mind, and as it were bewitched of the deuill, when wee had leuer too haue the Angels to be our enimies, than the miniſters of our welfare: for they be redy to helpe vs and to guide vs, ſo we bee members of our Lord Ieſus Chriſte, and yelde obedience vnto him as our head. And ſo, as oft as there is any ſpeaking of God, let vs learne not too conceyue any dead thing of him, but to thinke in ſuch wiſe of his glory,10 as it is ſet foorth to vs heere. And foraſmuch as we be very dul. Let vs beare in mind that God hath his armies, and an infinite number of Angels redy too execute hys commandements, and that (ouer and beſides that) al creatures obey him as good reaſon is they ſhould. VVhereas it is conſequently ſaid that the light of God ſhineth vpon al men: it is expounded that God doth ſo ſhedde foorth his benefytes vpon all, as men may perceiue ſome ſparks of his goodneſſe and wiſedome throughout all thinges: howbeit that ſpecially it is reſtreyned vnto men: for that 20 is the point wherin the light of God appereth, according as it is ſaid in the firſt chapter of ſaint Iohn, that God not only gaue his creatures their Beeing, at the firſte beginning, but alſo quickened them too mayntayne them in their ſtate, euen by the power of his woorde: and as touching men, togither with their life, hee gaue them alſo a light. Ye ſee then that all creatures haue life in our Lorde Ieſus Chriſt, who is the euerlaſting word of God: but we haue a more noble and exquiſite life than haue eyther the beaſtes, or the trees, or the frutes of the earthe. VVhy 30 ſo? For wee haue vnderſtanding and reaſon. So then, the light of God ſhyneth vppon men. And ſeeing we bee ſo greatly beholden and bound vntoo him: are wee not ſo much the more blame woorthy, if wee deface that light? Yes ſurely are we. For we muſt come back to that which Saint Paule ſaith in the Acts, that if we went but groping like blinde folke, yet ſhould Gods glory bee perceyued. VVhy? He dwelleth in vs, wee neede not too ſeeke farre for him, it is in him that we haue our life, mouing, power and being. Thus yee ſee that the expoſition of this ſentence 40 hathe bene taken to be, that God hath ſo bound vs vnto him by making vs partakers of his light, as wee bee toto vnthankfull if we go about to deface his glory and yeld him not his due. And wherefore? For a man cannot ſo much as ſtirre himſelfe, but he feeleth that God dwelleth in him. Of him we hold our life, and it is he whome wee may thanke for making vs reaſonable creatures rather than beaſtes. For why are wee of more value than Oxen and Aſſes, but bycauſe it hathe pleaſed God too preferre vs before them? So then, the ſaide brightneſſe 50 wherewith God inlightneth vs, is an occaſion too vs too exalt his glory, and to ſubmit ourſelues vnder his hande, Thus you ſee one expoſition that men make of this text, which cōteyneth a good doctrine. But whē al is throughly cōſidered, Bildads meening is not, ſimply too ſhew that God hath ſpred out his light vpon vs, to the end to gyue vs vnderſtanding and reaſon: but to ſhew that we cannot eſchue his preſence, but muſt be faine to walke as it wer before him, and that he ſeeth all thinges, and hathe (as ye would ſay) his eye vpon vs. Ye ſee then that Gods ſpreading 60 out of his light vpon vs, is as much to ſay, as that we cannot hide our ſelues from his preſence. And this is according to the matter that he hath talked of al this while For like as he ſaieth, that God hath his Angels as howge hoſts redy to do him ſeruice: ſo now he addeth, that doo what wee can, wee cannot eſchew Gods preſence. True it is that wee leape about like Graſſehoppers, and hope too play the horſes that are broken looce: but yet in the ende wee muſt bee fayne too yelde vnto God. And why? For his brightneſſe doth ſo ſhine vpō vs, that wee cannot eſchue him as if we had to do with a mortall man. Therfore whenſoeuer we be tempted to ſuch ouerſight as too imagin that we may eſchue Gods hande, let vs learne too conclude thus: Yea? and whither ſhall wee goe? For wee know that his power is ſpred ouer all, bycauſe his ſighte is endleſſe? If wee were gone intoo the bottome of the earth, yet ſhould not he ceaſſe to ſee vs and to marke our doings. Then let vs be no more ſo fooliſh as too lifte vp our ſelues againſt God, aſſuring ourſelues that it is to no purpoſe for vs to toſſe and turmoyle and to make many enterpriſes and conſpiracies: for they ſhall not auayle vs, but hee will ſtill beholde vs and marke vs. And this is as common a leſſon as any in the holy ſcripture: but wee beare it ill away, or at leaſtwiſe we do ill put it in vre. For proofe whereof, if wee remembred that God beholdeth vs, and that he marketh all that euer we do or ſay: I pray you would we not walke in another manner of feare and warineſſe than we do now? But tuſh: wee feare none but men, we bee ſafe ynough if wee haue no witneſſes heere beneath. Thus yee ſee that the cauſe why men giue head too all their wicked luſts, is for that Gods ſpirite beareth no ſway with them, and for that they paſſe not too conceiue curſed things, and to purpoſe vppon them in theyr harts, prouided alwayes that no body can accuſe them. So are there very few that ſet Gods ſhining vpon them, before their eyes. For if they bare that ſhining in rememberance, ſurely it would be ynough too ſuppreſſe all their wicked affections, and too ridde them of all the fancies wherwith they be puffed vp. And truly if we be aſhamed of men: how much more ought he to moue vs that is the iudge of all men? For if men iudge vs, it is not of theyr owne authoritie, nor in their owne name: they doe but only perfourme the iudgement of God, to whome alone all iudgement perteineth. But behold, God ſeeth vs, and yet for all that, we yeld him no reuerence: wee paſſe not of the prouoking of his wrath againſt vs. And howe may that be borne? So then, if wee remember well this leſſon, that God ſheadeth out his light vppon all men: ſurely it will be a good bridle to make vs walke in all pureneſſe of conſcience, not only for amending the faultes that wee commit outwardly towards men: but alſo for amending of all the euill and hypocriſie that is hidden within vs. Thus yee ſee in effect what wee haue too marke in thys ſtreyne. And after that Bildad hath ſayde ſo, hee addeth, VVhat righteouſneſſe then ſhall be attributed to man in compariſon of God? word for word it is, with God. And how can be that is borne of woman cleere himſelfe? This is as an authenticall ſummoning of vs, to ſhew vs that we be ſtarke fooles to ſet ſtore by ourſelues, and to beare ourſelues in hand that we haue any righteouſneſſe or vertue, or any thing elſe in vs that is worthy of prayſe. The theefe that is abrode in the woods ſtāds not in awe of iuſtice▪ nor of [Page] any thing elſe. True it is that he alwayes carieth a fearefulneſſe about him: according as it hath bin ſeene heeretofore that God ingraueth ſuch a feeling of mens ſinnes in their harts, as they muſt needes bee their owne iudges & condemne themſelues. But yet for all that, the theeues runne royot ſtil, ſo as they paſſe not to cut as many poore wayfarers throtes as they meete with, if they can catche them at auauntage. Yet notwithſtanding afterward, whē they bee laid vp, and ſee their payment at hande: then all their hardneſſe is laid awater, the rage is quite gone that 10 made them ſo beaſtly before. Euen ſo is it with vs. For ſo long as we know not that we muſt yeld an account afore God, ne conceiue his infinite power and the ſouereyntie that he hath in himſelfe: there is ſuche ouerweening in vs, as we ſticke not too magnify ourſelues aboue the clouds. And if a man ſpeake too vs of righteouſneſſe, we will eaſly find it in ourſelues, for our vices are vertues to vs. Lo how men are beſotted with ſuch a loftineſſe as they cannot know themſelues, till God ſummon them before him, and draw them to it as it were by force. For if 20 they knew themſelues: there would be no more ſelf eſtimation with them. That is the cauſe why Bildad ſayeth expreſſely, can a mortall mā iuſtify himſelfe before god? This ſaying is of great weight: as if he had ſaide, Goto, ſo long as men are among themſelues, they may haue good opinion of their owne vertues▪ and euery of them maye ſay, I am an honeſt man: yea and when they ſhall come to the putting of themſelues in balance, they will eſteeme muche more of themſelues than of other men, ſaying. This man hath ſuch a fault in him, and that mā hath ſuch 30 a vice. VVee can maruellouſly well skill to controll other men, and too abaſe them: but in the meane time wee will not be acknowen of our owne infirmities, wee couer thē as much as in vs lieth. And if ther be neuer ſo little a drop of vertue in vs, or at leaſtwiſe if there ſeeme too bee any: (for all is but ſmoke as we ſhal ſay anon) we would haue God to ſet ſuch ſtore & eſtimation by vs, that he ſhould vncloth himſelfe to cloth vs. Ye ſee then what the pryde of men is, ſo long as they looke no further than among themſelues. But when we come before God and knowe 40 what we be, and enter into the examination of our owne life: then for feare of his maieſtie: which ſuffereth vs not to wrap vp ourſelues in hipocriſie and vntruth: we forget all theſe fooliſh braggs, wherwith wee were abuſed for a time. And ſo according too that whiche is declared heere, whenſoeuer we bee tempted with pride, and imagine our ſelues to haue any vertue in vs worthy of eſtimation: let vs learne to cite ourſelues before God, and let vs not tarrie till he draw vs too it, but let euery man do his duetie towards himſelfe. For ye ſee howe our Lord ſheweth vs 50 the manner of proceeding whiche we ought to holde vs too. Then if a man doe at any time beare himſelfe in hand, that he hath I wote not what to vaunt himſelf of: to correct that follie and ſtatelineſſe, let him but onely conſider with himſelfe, what he is? And to know what we be, let vs go vnto God. For a man neuer knoweth himſelfe, ſo long as he looketh but vpon himſelfe, or dothe but cō pare himſelf with his neighbours. But we do then learne to know ourſelues, when we lift vp our eyes a highe, and make account to come before the iudgemēt ſeate of him 60 that knoweth al things, and is not like mortall men that content themſelues with pety trifles, before whome wee cannot make our cockleſhels go for payment, as in deede all the things that are of much eſtimation heere, are nothing worth there. Therefore when we perceiue that all theſe things vaniſh away before God: then we learne to ſubmit ourſelues vnto God, & to bee no more ſo puffed vp with pride. And for that cauſe it is ſayd, Howe can man (namely that he is borne of woman) iuſtify himſelf in reſpect of God? Howebeit foraſmuche as there is nothing harder than to bring men to reaſon, and to rid them of the ſaide vaine ſelftruſt wherwith they are abuſed: here Bildad addeth, that he will not ſhine vnto the Moone, and that the ſtars are not pure before God: and therfore what is man who is but a worme, or the ſonne of man who is but rottenneſſe? True it is that this ſaying may be expounded diuers wayes: that is to wit, that God wil not ſhine ſo farre as too the Moone: or elſe that he will not ſtreine his tent ſo farre, that is too ſay, that hee will not voutſafe too come neere it: and that the ſtarrs are not pure, that is to ſay, al creatures (in which neuertheleſſe we ſee great noblenes) muſt bee as it were eſtraunged from God: and there is a great ſpace betwixt him and them. And this is ſayde expreſſely, bycauſe the creatures aboue are excellenter than the creatures heere beneath. But how ſoeuer it bee, God is ſo farre off bothe from the Moone and from the ſtarres, as there is an endleſſe diſtance betwixt them. And how then ſhal we come neere him? This expoſition is fit ynough: and in good ſooth, whether a man conſter it Shining or ſtreyning of his tent, it commeth all to one end. To be ſhort, Bildads meening is, That if our Lord liſted to call his creatures before him, he ſhould finde no brightneſſe in the Moone, & the ſtarres ſhoulde bee darkned. Neuertheleſſe, they bee the thinges that enlighten the worlde: and yet notwithſtanding they muſt all needes bee vtterly drowned when the maieſtie of God commeth in place. Nowe let men ſtande in their owne conceyte and boaſt themſelues. VVhere bee the wings too carrie vs ſo high as wee may take the Moone in our teeth (as they ſay) or as wee may ſtye aboue the ſtarres? VVhen wee thinke to haue any thing in our ſelues, aſſoone as wee come before God, all is ſwallowed vp and brought too nothing by reaſon of his incomprehenſible glorie. Now then wee ſee in what caſe men are when they will glorifie themſelues. Needes (ſay I) muſt Satan haue bewitched them: for it is all one as if they would flye aboue the ſtars. And are they able to do that? If a manne woulde caſte himſelfe but foure paces downewarde, it were ynough too breake all his ſinewes, yea and his necke too. But as ofte as wee haue any thing too boaſt of, wee make ſuche leapes as were ynough too breake the neckes of menne, yea and of Angels too, as ye woulde ſaye. Then muſte wee not needes bee woorſe than madde, as I ſayde afore? Lo what Bildads meenings is. Furthermore, where as ſome expounde it concerning the Eclipſes of the Moone: that can by no meanes agree: For the ſenſe is more ſimple: namely, that the nobleſt creatures, whiche ſeeme too haue euen ſome godhead, are nothing at all when they bee compared with God. All of them muſt bee abaſed, and God alone continue in his ſtate: ſo as it behoueth vs to knowe, that there is nother righteouſneſſe: power, nor wiſedome, but in him onely, and that all the reſte is but vanitie. Yea, but for all [Page] that, experience ſheweth that the Sunne is not darkned, nor the Starres neyther. Yes ſurely too our ſight. Againe, it behoueth vs too marke, that the brightneſſe whiche they haue, is borowed of another: they are as it were little ſparkes, wherin God ſheweth his glorie. And ſo there is neyther Sunne, Moone, nor Starres that can glorye in aught of their owne. Beſides this, if God ſhould ſet himſelfe agaynſte them: their light with the light of all the reſt, muſt nedes be darkened. For if the Sunne take away from vs the light of the Starres: I praye you what would 10 Gods infinite brightneſſe doo? Nowe haue wee Bildads meening. Euen in the Moone (ſayeth he) there ſhall bee no brightneſſe, neyther ſhall the Starres be pure in Gods preſence. As if hee had ſayde, True it is, that wee ſee light ſhead through the whole worlde, oure eyes receyue it, & wee are glad of it. But yet ſo farre off is the ſame from being any thing before God: that if we come, euen to the body of the Moone, and to all the Starres of the Skie: all the light of them (ſayth hee) ſhall be darkned and vaniſh away in compariſon of Gods glory. And now let vs come 20 vnto men. VVhat are they? VVhat are they able to doo? VVhat is their power? VVhereof can they boaſte? They be but wormes and rottenneſſe: and yet will they needes iuſtify them ſelues. Now remayneth to put this leſſon in vre, and to apply it too our vſe. Heere it is ſhewed vs, that when wee come before God, wee can bring nothing that is woorthy of prayſe. Men then are vttered here too bee voyde of all goodneſſe, and that they haue not ſo muche as one drop of righteouſneſſe, whereby to purchaſe them ſelues eſtimation, but muſt bee fayne too yeelde them 30 ſelues giltie, acknowledging that there is nothing elſe in them but wretchedneſſe and miſerie. Nowe if men were wel acquaynted with this doctrine, wee ſhould not nowe adayes haue ſo many iarres and braules as wee haue with the Papiſtes. For they on their ſide eſteeme highly mans owne free will, as though men had ſome power too diſpoſe themſelues too Godwarde. True it is that they can welynough confeſſe that we bee weake, and that we bee not able too doo any thing at all of themſelues without Gods helpe, and without the direction of the grace of 40 his holy ſpirit But what? Therewithall, they attribute a certayne preparation to men, and afterward that they be workfellowes with God in furthering his grace, working in common with him as his companions. And when they haue laide that foundation, they fall to attributing of this and that too men, ſo as there is none other talke among them, but of magnifying men for their vertues and merites. For although they graunt alwayes that wee haue neede of Gods mercie, yet do they blow the bladder full of winde to ſtuffe it out withall: that is too ſaye, they imbrewe 50 it with their diueliſhe dogtricks, too beare men in hande that they merit, and that God accepteth them after as they bee worthy of his grace, and hathe always reſpect too their vertues. Lo howe men are puffed vp with wind through the diueliſh fancies that reigne in poperie. And furthermore (ſay they) if wee do amiſſe, wee haue works of ſupererogation or ouerplus, wherwith to make amends vnto God for our ſinnes. And although we haue offended him, and know that hee will not forgiue vs our ſinnes, yet can wee bring him ſome recompence and ſatisfaction, and that is a meane too make him at one with vs. But if the things that are ſhewed vs heere by Bildad, and which we haue ſeene heretofore were well knowen: all thoſe diſputations would be laid downe. But what? It is an eaſy matter for the Papiſts to iudge ſo at randon of mens righteouſneſſe, merites, ſatiſfactions, and free will. And why? For they looke not vnto God, but are falne aſleepe in that vayne imagination which they haue conceiued of the iuſtifying of mē by their owne good deeds. And therefore it behoueth vs too marke well this verſe. Then for a concluſion let vs note, that if wee can cite our owne conſciences before God: it will humble vs in ſuche ſorte, as there will bee no more ſeeking to preſume: but we ſhall acknowledge our ſelues to be but woormes and rottenneſſe, and that there is nothing in vs but filthineſſe and ſtinch. VVhat is to be done then? As oft as mē ſpeake too vs of the meane of our ſaluation, lette vs learne too conſider where it is that we ought to repoſe all our truſt: whiche is, that our God receyuing vs of his owne meere goodneſſe, do by his holy ſpirite purge and clenze vs frō all our ſpots, and waſh vs in the bloud of oure Lorde Ieſus Chriſt, the whiche he hath ſhed too clenze vs withall, thereby to make vs ſo pure and cleane as we may be able to ſtand before his face.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him that whereas he hath ſhewed himſelf vnto vs heretofore it may pleaſe him to increace our knowledge further and further, and to make vs ſo to profyte in it day by day, that in drawing towards him wee may be touched with ſuche reuerence, as we may deſire nothing but to be ſubiect vnto him, and to do him ſeruice, & ſpecially that ſith it hath pleaſed him to call vs to his ſeruice, we may determine to imploy ourſelues wholly therein, not preſuming vppon our owne vertues, nor vpon any thing that can bee in vs, but acknowledging that he of his owne meere grace hath chozen vs to be of his Church and people, and that in receiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vs, that is too witte of our Lorde Ieſus Chriſte, and acknowledge that it belongeth too him to giue vs the full perfection of the things which we ſtill hope for. That it may pleaſe him, &c.

26

The .xcv. Sermon, which is the first vpon the .xxvj. Chapter.

1 IOb anſvvered and ſaid.

2 VVhome haſt thou ſuccoured? him that hath no povver? Haſt thou ſaued the arme that had no ſtrength?

3 Haſt thou giuen counſell to him that vvas deſtitute of vviſedome? Thou ſayſt as it is.

4 To vvhome telleſt thou theſe vvords, and vvhoſe ſpirite is gone out of thee?

[Page]5 The dead things are formed vnder the vvaters and in their neere places.

6 The gulfe is naked before him, and deſtruction hath no couering.

7 He ſtretcheth out the northern coaſt vppon the vvaſt places, and the earthe is founded vppon nothing.

I Declared in the beginning of this booke, that the propertie whiche is required in a good teacher, was wanting in thoſe that came too comfort Iob: whiche propertie is, too deuide Gods 10 word rightly, & to apply it to the right vſe with ſuche skilfulneſſe, as hee that is weake may bee ſtrengthened, he that is ſorowfull may be comforted, hee that is colde may bee warmed, and he that is gone a ſtray may bee brought home agayne. Nowe verely (as it hathe bene ſayd) Iobs frendes handled a doctrine, that in generalitie is good and holy: howebeeit they fayled in miſapplying the ſame to the perſon of Iob. Then let vs marke well, that it is not ynough for vs to ſpeake of God in cō mon, vnleſſe euery of vs cā referre our ſayings to a good 20 vſe. This will be the better vnderſtoode by laying forthe the text point by poynt. Iob demaundeth here of Bildad, what any man hath fared the better by all his words. And firſt he ſaith, whome haſt thou ſuccoured? haſt thou ſuccoured the feeble? haſt thou helped the arme that had no ſtrength? As if he ſhould ſay, good doctrine ought not to be caſt forth into the ayre but to bring fit inſtruction to the partie that it is ſpoken to. As how? VVhen wee ſee a man that is vtterly ouerthrowen, and ſo diſmayed as he hathe neede of comfort: if we ſhould be rough with him, or if we ſhould 30 ſtorme at him, I pray you were it not the next way to caſt him into deſpayre? Contrariwiſe when we ſee a mā hardned in his ſinnes, or a deſpiſer of God, yea ſuche a one as holdeth ſcorne of all good warnings, or if wee ſhoulde ſpeake him fayre, and handle him with gentle woordes, were it not better for vs too holde our peace, than too ſet Gods word too be a ſcorningſtocke to ſuche a man? Yes: for it were more neede too ſtrike him harde as if a man ſhoulde ſmite with a hammer vpon a ſtith, ſeeing the partie is become ſo ſturdy. Iob then ſheweth heere, that Bildads 40 talking of gods prouidence hath bin to no purpoſe. As if he ſhould ſay, marke in what plight I am, and ſeing that thou telleſt thy tale too me, it were meete that thou ſhuldſt haue an eye to that which might be for my profit, and therefore thou oughteſt too deale diſcreetely, and not to caſt foorth thy words at all aduentures. Now wee vnderſtande better what Iob meant too ſay. But by this ſtreine it behoueth vs too marke, howe auaylable Gods word is, when wee can skill to applie it too our profyte. It is ſayd here, that it ought to ſtrengthē ſuche as are weake,50 and to releue ſuche as are feeble and vtterly caſt downe. And this ſaide vſe is well noted by the Apoſtle in the Epiſtle to the Hebrues, wher he alledgeth the text of Eſay that a man ought too ſtay the trembling knees, and too ſtrengthen the weake armes: for the Prophete Eſay appointeth that office to ſuch as haue the charge to preache Gods word. Go your wayes (ſaith hee) and holde vp the poore weakelings, and ſtrengthen the quaking knees and the leggs that cannot go. And how? VVe know that thoſe whom God hath appointed teachers in his Church, haue 60 nothing but the worde whiche is put into their mouthe. No ſurely, but yet that worde hath ſuche a power, as it is able to redreſſe the feebleneſſe that is in men: In ſo much that if we quaked in ſuch wiſe as we could not ſtand vppon our feete: yet when our Lord ſpeaketh too vs, he gyueth vs ſuch a luſtineſſe as wee be after a manner made new again: & whereas we could not ſtirre one toe afore, now we walke abrode, and whereas our armes were earſt as good as broken, now we are able too put them too the doing of any thing. Thus ye ſee howe we ought to ſerue our turne with Gods word. For if we bee not ſtrengthened by it when we be weake, nor take it for a remedie of our feebleneſſe: it is certaine that we knowe not the value of Gods worde, but it is vtterly vnprofitable too vs through our owne fault. So then he that hath the charge and office to teach, ought to haue good reſpect what his hearers are too whome hee ſpeaketh. For if hee ſee them negligēt and cold, it behoueth him to quicken them vp: and if they be out of harte, he muſt cheere them. According as in very deedewe ſee many ſo ſore ſhaken, as they diſtruſt themſelues, & though a man ſpeake too them of Gods prouidence, to the ende they might leane vntoo it: yet they ceaſſe not too ſtarkle: in ſomuche that if they heare but the falling of a leafe, they ſtart and are afrayd: ſo that vnleſſe a man ſtrengthen them day by day, hee ſhal neuer be able to holde them vp from falling downe or from ſtaggering. Therefore hee that is ordeyned to be a teacher in Gods Church, ought to haue ſuche conſideration and skill, that if his hearers bee fayntharted and ſlow, he muſt exhort & incourage them, by telling them that God neuer fayleth thoſe that are his, to the end that they may call vppon him, and when they haue called vppō him, inioy his help, and walk on boldly. Furthermore like as we that muſt teache others, ought to ſhoote at the ſaid marke: ſo alſo behoueth it euery man too do the like in his owne behalfe, according as the Apoſtle ſayeth. For he applyeth the aforeſaid text too euery priuate perſon, ſaying: My frends, the prophet Eſay telleth vs, that al they whome God hath chozen to preache his worde, ought to giue corage & ſtrength to ſuch as are weake, & make thē to go a good pace. Now looke to yourſelues: whē any of you ſeeth himſelf weake, or colde, or plucked backe with diſtruſt & ouerfearfulneſſe, frō the ſeruing of God & his neighbor: let him ſtreine himſelfe, let him gather ſtrēgth, and let him come and ſeeke corage in the word of God. Flatter not yourſelues in your ſins. VVhen ye feele your ſelues weake, doo not only ſay, I am weake, but when ye know what ye be, ſeeke the remedy of it in Gods word. Go reade, & giue eare too the promiſes that are cōteyned there. Mark how God telleth you, that he will mainteyne thoſe that are his, & that if they fainte, his ſpirit is ſtrong ynough to recouer thē: wayt for ſuch ſuccour at his hand, & with your waiting walke on ſtil in the ſame truſt. Now then we ſee how we may profit ourſelues by Iobs vpbraiding of Bildad, that all the talke which he had vttered in the ayre, had bin but an vnprofitable ſoūd. And why? For (ſaith he) it was not to ſtrēgthē the weake, nor to ſaue & [Page] preſerue the arme that was as good as broken. And ſo let vs mark wel, that we haue greatly profited in Gods word when we can be nimble and weldiſpoſed to doe good, & haue no broken armes, nor trembling knees, but a luſty cheerefulneſſe to apply our ſelues to the ſeruice of God & oure neighbor. Lo how we may become good ſcholers of the holy Ghoſt. But ſo long as we be faynt & cold, & cannot goe one ſtep without ſtumbling or reeling: let vs mark that we haue ſmally profited in the heauēly ſchole, and that the ſame commeth of our owne faulte. For it is 10 certaine that Gods word hath the nature & propertie ſo to ſtrengthen vs, as we ſhal no more be feeble, except the fault be in ourſelues. So then let ſuch as haue the charge of teaching, tend always to that mark: and let euery of vs haue the diſcretion to conſider on his owne behalfe, that when we reade the holy ſcripture we come to a ſermon, Now thē if I be weake & haue neede to gather ſtrength. it behoueth me to bee heedful, that I may receiue the remedy which gods word giueth me. To bee ſhort, according to the diſeaſes that euery man knoweth in himſelf:20 let him learne to do whatſoeuer God hath ordeined, and let him imbrace his promiſes for the remedy therof. After that Iob hath ſayd ſo, he addeth: To whome haſt thou giuen counſell? To ſuch a one as had want of wiſdome? It is expreſly ſaid of gods law, that it ſerueth to inſtruct the ignorant and little ones: which property is extended to the whole ſcripture, whiche is nothing elſe but an expoſition of the law. The purpoſe therfore whervnto our Lord wil haue his whole word to ſerue, is that foraſmuch as we be blind & ignorant wretches, we ſhould bee taught faythfully,30 ſo as we might not ſtray, but knowe what path wee ought too take. And that is not for two or three men: for who is he that can boaſt that he is skilful & wiſe ynough to gouerne himſelfe? True it is that men will bee fooliſh ynough to preſume ſo farre vpon their own naturall wit: but God laugheth ſuch ouerweening to ſcorne, and ſheweth plainly how there is nothing but vanity in all their gay brauerie. For hee ouertaketh the wiſe in their owne wilineſſe, ſhewing that they beguile thēſelues, when they intende to walke after their owne imagination. Then let 40 vs aſſure our ſelues, that all of vs both great and ſmall, are as poore blind buzzards, & there is nothing in mā but ignorance, vntil we haue profited in gods ſchole. And therwithal let vs know that he is our guide, & that in his word is al perfectiō of wiſedome, & that the title of teaching the ignorant is not giuen to it in vaine. Lo here the cauſe why Iob vpbraided Bildad, that hee had not giuen counſel to him that was deſtitute of wiſedome. As if he ſhould ſay, he blemiſhed the doctrine for want of knowing how to applie it wiſely as he ought to haue done. VVherefore 50 to the end that ſuch reproch light not vpō vs, let vs learne to vſe Gods worde after ſuche a ſorte, as it may ſerue vs to good inſtruction, that by receyuing ſuch doctrine, wee may ceaſſe to bee any more as wretched beaſtes that go aſtray. Alſo let him to whome God hathe committed the office of teaching others, conſider well, that whatſoeuer come of it, men muſt be gouerned by the hand & mouth of God. True it is, that vntill ſuch time as God hath cō uinced them of their ignorāce, they glory in themſelues: and therfore he is fayne to pull downe ſuch pride, according 60 alſo as Saint Paule ſpeaketh when he ſayth that the Goſpell ought to ſerue too pull downe all loftineſſe that aduaunceth it ſelfe agaynſt our Lorde Ieſus Chriſte: and according to his ſaying in the firſt Chapter of the firſt Epiſtle too the Corinthians, it behoueth vs too become fooles, if wee will become wiſe in Gods ſchoole. Truly this ſeemeth ſtraunge to vs: but it is our Ap [...]e, and it is a leſſon wherein wee muſte continue all the time of our life. And ſo the miniſters of Gods worde, muſt tell men that there is nother diſcretion nor wiſedome in them, to the ende they may no more truſte in their owne ſtrength & reaſon, nor bee ſo ſelfeweening as too ſay, I knowe welynough how I ought to liue. No: but let thē eſteeme themſelues as fooles, that is to ſay, let them acknowledge that there is nothing in thēſelues but vanitie. For if there were but one drop of wiſedome in vs, God woulde not trouble vs at all, but let vs alone in our ſtate. But nowe he intendeth to pull downe our pride, too our owne profite, that we may be humbled and become little and lowly, to exalt him alone and too ſubmit ourſelues wholly to that which he ſhall ſay. VVe ſee then that the Miniſters of Gods woorde can neuer edify the people, except they begin at that poynt of ſhewing men that they bee vtterly deſtitute of all wiſedome. And it behoueth euery one of vs too receiue the ſame admoniſhment in ourſelues, acknowledging our ſelues to be vtterly deſtitute & voyde of all wiſedome, and aſſuring ourſelues that we ſhall find all wiſedome in Gods worde. VVherefore let vs not bee afraid that wee ſhall not bee ſufficiently taught in all perfection if we ſuffer God to declare his will vnto vs, and deſire the ſame at his hande, being redy to receiue whatſoeuer he ſhall ſay vnto vs. Then if wee haue the wit too ſuffer our ſelues too bee gouerned by Gods mouth, wee haue the perfection of all wiſedome, wherein there is no fault to bee founde. And why? For the holy Ghoſt lyed not in ſaying, that the proper and very naturall office of good doctrine is, too teache men wiſedome and reaſon that want it. Nowe in the ende Iob rebuketh Bildad for ſpeaking at rouers. For in ſaying, thou haſt ſaid as it is: hee meeneth that Bildads words were not ruled and directed to the doing of that which he had too deale withall. And it is a ſaying well worthy too be noted. For ſuch as flitter in the ayre after that ſort in theire talke, knowe not what the right deuiding of Gods woorde is, but go about the buſhe, only turning about the pot, according as wee ſee many that diſcourſe in generalities, and wote not howe to apply the doctrine profitably as they ought to doo. To what purpoſe were it if I ſhould ſtād heere a whole halfe day togither, & expoūd vnto you the one half of a booke, ſoaring in the ayre and intreating of many thinges diſorderly, without regarde of youre profite and edifying? Euery of you would go home to his houſe, as wiſe as hee came out to Church: and it were but a defacing of Gods word, ſo as it ſhould ſtande vs in no ſtead at all. VVhat is too bee doone then? Let vs remember well what is ſayde heere: namely, that we muſt referre our doings too ſome certaine ende: and that when wee take a matter in hande, wee muſt ſpeake too the purpoſe, as they that are skilfull too ſet things in their right order, ſo as there may bee no confuſion. As how? According to that which I haue ſaied, if we minde to comfort ſuche as are ſad and ſorrowfull, and find themſelues diſtreſſed in their cōſcience, or haue [Page] any great trouble: it behoueth vs to ſeeke meanes to cō fort them, by ſetting Gods mercie before them, and too know their diſeaſe that wee may applie the fit remedies vnto it. If we mind to abate the pride and rebelliouſneſſe that is in men, it behoueth vs too ſhew them what Gods vengeance is, & to make them feele (ſpite of their teeth) that it is no ſporting matter: for it is able too drowne all things with a blaſt, and is as a lightening to conſume all to nothing. If a man will exhorte thoſe to pacience which are tormented, and cannot paciently ſuffer the afflictions 10 that God ſendeth them, or which are in wanhope and deſpaire: it behoueth him too ſeeke the reaſons that are fit for it. For to what purpoſe were it to ſpeake much out of order? It is all one as if a man came to a Phiſitiō, and deſired a medicine for ſome diſeaſe: and the Phiſition ſhould go diſcourſe and debate of his art in generall termes, and ſo the poore ſicke man ſhould yeeld vp his Ghoſt in the meane while, whereas he might eaſily haue bin cured if he had bin helped out of hand. And to what purpoſe then hath al his talke ſerued? If a man come to a Maſon to put 20 ſome building into his hād, & the Maſon fall to diſcourſe of building Caſtels, and tell him of the rearing of buildings in the aire, diſputing howe it may bee brought too paſſe, & in the meane while regard not the preſent work: what a toy were it? If a man ſhould come to a Lawier to aske counſell vpon ſome cace, and the Lawyer ſhould fal to diſputing vpō the Lawes in generall, and not applie the things to his preſent cace: it were to no purpoſe. So then let vs marke, that when we deale with Gods word, it behoueth vs to ſet ſome certaine marke before vs, that wee 30 wander not here and there, but deuide it aright, as they that know to what end they ſpeake, that our talke be not rouing and gadding too and fro. For elſe wee may ſpeake many good woordes, but none of them ſhall ſerue to any purpoſe. That is the thing which Iob ment to ſhew here, in rebuking Bildads vnaduiſedneſſe, for not hauing the diſcretion to applie his good doctrine to the right vſe of it. And nowe he vttereth a ſaying that weyeth yet more. To whom (ſaith he) telleſt thou thy tale? And whoſe ſpirit is it that is come out of thee? In ſaying too whom is it that thou 40 telleſt this tale: he ſheweth vs that we ought to haue a regard of the perſons to whome we direct our doctrine, as I haue declared already. I am not here for my ſelfe alone: ſurely all of vs ought to profite in common. And when I go vp into the pulpit, it is not only too teach other men, and to withdraw my ſelfe away from the reſt. For I my ſelfe muſt be a ſcholer, and the word that proceedeth out of my mouth, muſt ſerue mee as well as you, or elſe it is ill with me. But in the meane while if I content my ſelfe with eſtimation, and haue no reſpect of you to make the 50 doctrine that I bring, too ſerue youre capacitie: what a fondneſſe were it? So then it behoueth vs too haue the skill to applie the doctrine too ſuch as God putteth vs in truſt with. For when hee putteth vs in office to bee his meſſengers: he bindeth vs to his people, and ſo linketh vs to his Church, as it behoueth vs to haue our eies alwayes faſtned vpon the ſame. VVherefore if wee ſhould caſt foorth our words into the aire, and ſhut our eyes, without hauing conſideration of thoſe too whome we ſpeake: it were to ſore an abuſing of Gods word. Then let vs mark 60 well, that ſuch as haue the charge of teaching, muſt conſider what doctrine may be good and profitable whē they ſpeake to the whole congregation, that they may deale it forth faithfully and with good diſcretion, ſo as it may be to the cōmon profite of all. If wee haue not this conſideration, wee ſhall make ſuche a minglemangle and ſuch a hotchpotch of gods word, as there ſhal be nother taſt nor ſauour in it any more. And why? For the chiefe point is to know, what it is that he demaundeth which commeth to be taught. I meane not that he ſhould demaund according to his fleſhly luſt: but that he ſhould demaunde the thing that is fit for him, and may doo him good. Now let vs come to lay forth that which Iob ſetteth downe heere. VVhoſe ſpirit is it that commeth out of thee? True it is that this ſentence hath bin expounded, as though it had bene ſaide, Of what ſpirit ſpeakeſt thou? Is it of God, or of mē? And that interpretation is not to be vtterly miſliked. For ſurely when any man taketh vpon him to beare abroade the doctrine of ſaluation: it behoueth him to take good heede that he vaunt not himſelfe of his naturall wit, aſſuring himſelf that that is not a matter for men to purchaſe eſtimation by: but that he ought too be gouerned by the ſpirit of God, and too haue the vertue whereof S. Paule ſpeaketh, to the end he may know that it is God which hath ſent him. That thing therefore is very requiſite. But if a man marke well the proceſſe of the text: Iob following that which he had touched afore, intendeth rather to ſhew, that Bildads words were not well diſpoſed, becauſe they did not quicken his ſoule, whiche is the principall poynt that we haue to marke in Gods word. I ſaid afore, that Gods worde ſerueth to teach the ignoraunt and too ſtrengthen the weake: and that is bicauſe it incourageth ſuch as are faint, colde, and ſlouthfull, weakeneth ſuch as are aſleepe in their ſinnes, ſpurneth ſuch foreward as lag behind, and raizeth ſuch as are falne downe: & yet there is one thing more, namely that it quickeneth ſuche as are dead. And this is it that Iob meant to ſhew when he ſaid, Of whome is the ſpirite that is gone out of thee? that is too ſay, in the power of thy wordes. Therefore lette vs marke, that the worde of God is then well handled, when it giueth vs courage to go forewarde, and ſtrengtheneth our feeblenes, making vs nimble whereas our leggs were broken, and making vs ſtoute and luſty, whereas we were deſtitute of all valiantneſſe afore: but yet muſte it alſo giue vs life when we be as good as dead. And this is verified ſpecially of the Goſpell. For behold how our Lord Ieſus Chriſt ſpeaketh in the fifth of Saint Iohn. The time is come (ſaithe hee) that the voice of the ſonne of man ſhall be heard, not only of the liuing, but alſo of the dead. And who be thoſe dead? Surely no mā can be exempted. For whereat beginneth God to make his doctrine auaylable in vs? Euen at the drawing of vs out of the ſpiritual death wherin we were all hild. For till ſuch time as God inlightneth vs by his word, wee be blind, till he open our eares we be deafe: till he giue vs faith, wee haue nother ſoule nor hart. True it is that we may well ſeeme to haue ſome outward ſhew of life: the vnbeleeuers do eate and drinke as well as the faithfull: againe, they can go about their buſineſſe, yea and oftentimes there feeme too bee greate vertues in them. But all that is nothing, bycauſe that in aſmuch as they bee ſtraungers from God, all that is in them is but death and vtter confuſion, God then [Page] muſt be fayne to drawe vs out of death vnto himſelfe, as the poynt whereat hee muſte begin too make his worde auaylable in vs. And in good ſooth, let vs ſee what ſtrēgth there is in men till God haue ſtrengthened them by his woord. They truſt in themſelues, that is to ſay, they leane vnto a reede, that ſhall make them breake their neck. Yea and it is all one as if a man woulde gore himſelfe vpon a pike. For in aſmuch as it hath a ſharp point, and is armed with yron, if a man leane vppon it, ye ſee it pricketh him through. And ſuch is the truſt that we haue in oure owne 10 ſtrength, that it muſt needes be our death. Therfore let vs marke well that there is not one drop of life in vs, till god draw vs out of death, yea euen by the power of his word. And therin wee ſee howe wretched the ſtate of the vnbeleuers is. True it is that they be ſo ſotted in their outrages, as they perceiue not their owne harmes. But yet will the holy ſcripture always ſhewe it ſelfe true, in auouching vs to bee dead and vtterly forlorne, and that there is nothing but curſedneſſe in vs, ſo long as wee bee ſtraungers from God: And yet for all that, we ſee how thākleſſe the world 20 is. How many are there to be found, that wil ſuffer themſelues to bee rayzed and quickened? God offereth vs this benefite when he willeth his word to be preached & publiſhed to all men. Thus ye ſee then that life is offered vs, and we forſake it: that is to ſay, the great multitude ſhrinketh away from it, and thruſteth away the benefite which they might inioy by it. See ye not a ſhamefull thankleſneſſe? Muſt not men needes be out of their right wits? Yet notwithſtanding wee ſee there are fewe whiche ſubmit themſelues to the Goſpell, and giue care to it. VVee ſee 30 they rayle agaynſt it, and mocke at it, and ſlaunder it, and lift vp themſelues agaynſt God with ſuch rage, as there is leſſe to be gotten at their hands than of wild beaſts. Then ſithe wee ſee the number of them too be ſo ſmall whiche receyue the doctrine of ſaluation, and that the greateſt parte withdrawe themſelues from it, ſome (as I ſayd) making none account of it, ſome mocking at it, and ſome outrageouſly ſetting themſelues againſt it, ſo as they ſhew full well that there is nothing in them but wickedneſſe agaynſt God: therby it is ſeene how mightily Satan hathe 40 bewitched them. But howſoeuer the world go, we ought to marke well this ſentence, where it is ſayd, that the ſpirit ought to paſſe out of vs: that is to ſay, that whereas we were dead afore: aſſoone as wee heare the worde of God, the ſame muſt giue vs ſuch a liuelineſſe, as our ſpirit may ſhew itſelfe, whiche had not onely bene in a ſwound, but alſo vtterly quenched before. True it is that the worde of God cannot doo this thing in that it is vttered by the mouth of a mortall man: for it muſt firſt bee quickened it ſelfe, that it may quickē vs. How is that? VVhen I ſpeake,50 it is not in mee too touche folkes harts, nor too make the doctrine that I preach, to enter ſo into euery man, as they may bee moued too come vntoo God. Howe then? Our Lord had neede to make his word auaylable by the working of his holy ſpirit, and too quicken it before it enter into vs, that it may take roote there, and be vnto vs incorruptible ſeede of life. Ye ſee then that God muſt be fayne to worke by his ſecrete power, ere his doctrine can auaile that is preached to vs by men. That is true. But where of commeth this fault? Euen of our ſelues. For God muſte 60 bee fayne to boare our eares, or elſe wee will neuer heare him: and hee muſt be fayne too ſoften our hearts, and to make them fleſhly: for of themſelues they be as hard as flint, and full of rebellion. Yet notwithſtanding the worde of God ought to conteine in it the ſaide power and propertie of mortifying our ſoules. And let vs not maruell at it. For to what ende hath God ordeyned his woorde and appoynted it to bee preached: his intent is too bring vs too himſelfe, and to come neere vnto vs, and not only ſo, but alſo too dwell with vs. For he is the welſpring of life, and there is nothing in vs but death. Seeing then that hee maketh vs partakers of himſelfe and of his graces, by his worde, and ſeeing that he myndeth to dwell in vs, yea & to liue in vs, to the ende that we may lyue in him: doo ye not ſee the ſayde riſing agayne too life whereof I ſpake afore? And therefore let vs vnderſtand at a woorde, that as long as wee be ſtrangers frō God, howe goodly ſhewes ſo euer we make, we bee toto wretched, there is nothing but curſednes in vs, and our wretched ſoules are dead, although there appeere ſome liuelineſſe in them to our imagination. VVhat is to be done then Euen to be quickned by Gods gathering of vs to himſelf, which thing hee doth by the mean of his word. Seeing that this treaſure is ſuch and ſo ineſtimable: let vs ſet much ſtore by it, and let vs value it as it deſerueth, and let not vs by our vnthankfulneſſe ſtay God from making vs too feele the power and workfulneſſe which he offereth vnto vs. Thus then yee ſee in effect what wee haue too marke in that ſaying of Iobs. Nowe hee addeth conſequently, That hee may ſay many things of Gods prouidence: but it behoueth him too conſider too what ende hee referreth them. For if his wordes wauer ſo in the ayre, it were better for him too holde his peace. So then it behooueth men too bethinke them well, too what ende they diſpute of Gods worde, that the parties may bee edifyed by their doctrine. Iob therefore ſheweth heere, that Bildad came not too the pith of the matter, but only wandered aloofe in woords. VVherefore? Hee ought (ſaith Iob) too haue come too the poynt, as ſhall bee declared heereafter. But in the meane while hee ſheweth, that hee is not ignorant of the ſame vertue where of Bildad ſpeaketh when hee ſayth, that God gouerneth all things, and that the great power and maieſtie which are in him ought to be terrible to vs, and that wee ought too come and ſubmit oureſelues to him with all reuerence to doe him ſeruice. True it is that this doctrine is of it ſelfe very profytable, and we may not deſpiſe it when it is preached in generall: but yet notwithſtanding it is needefull to looke well too the handling of it when it is to bee applyed particularly, aſſuring our ſelues that it is too no purpoſe to tell a long tale of things that belong not to the matter which is in hand, but men ought too come too the very poynt as they ſay. Thus then the thing wherein Iob founde fault with Bildad, was that in his diſputing of Gods prouidence, hee had no reſpect whereto his words might ſerue. And that is the cauſe why Iob ſayth nowe, I am not ignoraunt that god hath created the world, that he gouerneth all things, that he holdeth all things in his hand, and that his maieſtie ought too be honoured. All theſe things I knowe. But for the better vnderſtanding of the matter, Let vs marke that there are ſome perſons to whome it behoueth vs to ſhew Gods mightie power, too bring them too a feare of [Page] his maieſtie, that they may ſtande in ſuch awe of him as they ought to do. VVhy ſo? For wee ſee many ſauadge folke, whiche haue muche ado to conceiue that there is a God in heauen that gouerneth all things: they bee little better than brute beaſts. Verely if a man ſpeake too them of God, they make a trifle of it, and ſay, yea marrie there is a God. But yet they neuer wiſt what his glory is, nother had they euer any feeling of the wonderfull power that is in him. Alſo it behooueth vs too ſhewe them that Gods ſeruice is ſpirituall, and that wee muſt come too it 10 ſoundly and roundly, and bee cleane purged from all hypocriſie. As for to know what Gods will is, tuſh, they neuer enquired after it, for they haue bene letted to muche by worldly things. Yee ſee then that moſte men are heatheniſh, and ſo ſnarled in the delights of the preſent life: as they thinke not at al vpon God. Such manner of men had neede to haue the former matters told them at lēgth, too make them feele what Gods maieſtie is. No doubt but all of vs haue neede of it, euery one according too his meaſure. But I ſay, that theſe matters muſt be laide forth 20 at length, to ſuch as haue neede to bee called to the knowing of God, that they may be forced to tremble vnder the maieſtie of him whome they had ſcoffed at afore. This is one point which we haue to marke. Alſo there are other men that had neede to be brought to this conſideration, I meane euen of thoſe that haue a right feare of God. Euen they (ſay I) muſt be taught and put in minde what gods maieſtie is, to the ende they may always quake vnder it, and be meekened as becommeth them. But yet is not that all that they haue to doo: they muſt not generally 30 reſte heere. And why? For when they haue learned that: they haue but laide their foundation: they muſte afterwarde build vpon it: yea and that in ſuche wiſe, as the buylding may be skilfully applyed to the ground worke, that is made already vnder the earthe. Then if a man ſpeake too ſuche as haue the feare of God in them, and abace and humble themſelues vnder Gods mighty hand: hee muſt not reſt vpon thoſe generall matters, but particularly conſider what is for eache mans behoofe, that hee may buyld well vpon the foundation that is layd already.40 This is it that Iob meant to declare heere. Nowe lette vs come to the words which he vſeth. He ſaith, that the dead things are formed vnder the waters, and in the places neere about. As if he had ſaid, Goto, thou haſt talked to mee of Gods mightineſſe, and tolde me that his armies are without number, and that all creatures are in his hand. All this I confeſſe: yea I looke yet further. For I looke euen intoo the bottomleſſe deepes, euen into the nauill of the earth: I ſee how God bringeth foorth things that were not before, and quickeneth the things that were dead. VVhence 50 commeth the life of all creatures? It is as a thing that is hidden in the deepeſt gulfes. If it be demaunded by what meanes wee bee ſerued in our ſtate: or out of what place God hath ſought the life that hee giueth vnto men: it is as much as if he would go fetch it out of the bottomleſſe deepes. How commeth it to paſſe that the earth bringeth foorth frutes? Howe commeth it too paſſe that the come whiche beareth ſuche a blade, do the afterwarde yeld the graine? Now theſe are ſecrets of God which are hidden. From theſe things Iob commeth vp aloft and ſayeth: I 60 know well that God hath ſpred out the heauen, yea euen in a waſte place where there was no ſettling. This is as much as if ſome body would hang the ayre with Tapiſtrie: and that were impoſsible with men: but therein god meante too ſhewe hi▪ wonderfull power. True it is that Iob dooth ſet downe the north co [...]ſt preciſely, and yet he ſpeaketh of the whole heauen. And that is bycauſe the skie turneth about vpon the pole that is there. For like as in the wheeles of a chariot, there is an extree that runneth through the midds of them, and the wheeles turne round about the extree by reaſon of the holes that are in the naues of them: euē ſo is it in the skies. It is manifeſtly ſeene: that is to ſay, they that are wel acquainted with the courſe of the firmament, doo ſee that the skie turneth ſo about. For on the North ſide there is a Starre apparant to our eye, which is as it were the extree that rūneth through the naue of the wheele about the whiche the skies are ſeene to turne. There is another pole hidden vnder vs, whiche we cannot perceiue, and that is called the Antartik. And why? Bycauſe the skie turneth about that alſo, as though one extree were put through bothe the wheeles▪ as hath beene ſayde afore. VVhen I ſpeake of this courſe of the Heauen, I meane not the daily courſe of the ſunne that we ſee: for the ſunne hathe a peculiar moouing by it ſelfe: but this is an vniuerſal mouing for the whole cope of Heauen. And the ſayd two ſtarres are as it were faſtned to thoſe places, ſo as they do not remoue nor ſtirre. Thus ye ſee why Iob ſayth, That God hath ſpred out the Heauen vpon the Northſide. And why ſpeaketh hee ſo of it? Bycauſe it is ſuche a miracle, as ought to amaze vs. True it is that men haue ſome experience of it, whiche cauſeth them to ſpeake of it. But yet doth this ſo wel diſpoſed order ſhewe, that there is ſuche a wiſedome in God, as wee muſt of force cōfeſſe that the ſame ſurmounteth all reaſon of man, and that we ought to do nothing elſe but honour our gods greatneſſe, which is ſo vttered in the creation of the world. And that is the cauſe why he ſayth, that be hath founded the earth vpon nothing. For wherevppon doeth the earth reſt? vppon the ayre. Like as wee ſee the ayre aboue vs, ſo is it likewiſe on the other ſide of the earth, ſo as the earth doeth as it were hang in the midd [...] of it. True it is that the Philoſophers make muche diſputing why the earth continueth ſo, ſeing it is in the very bottome of the world, and they ſay it is a maruell that it ſinketh not, conſidering that nothing vpholdeth it. Neuertheleſſe they are able to yelde none other reaſon than is ſeene in the order of nature, whiche is ſo woonderfull a thing, as men are forced to be abaſhed at it, and to mount aboue themſelues too glorifie God, acknowledging that there is an infinite wiſdome in him. So then we ſee whervnto Iobs woords tend: namely to ſhew that hee was not ſo beaſtly, as to deny Gods maieſtie, but that he acknowledged his glorie. Howebeeit his meaning is too ſay, that the whole cace ſtandeth not in treating of it generally: but in applying of it too right vſe, according as wee will ſpeake more fully of it to morrow, if God giue vsleaue.

Nowe let vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him too make vs ſo too feele them, as wee may come with all humilitie to ſeeke help in his mere mercie, and not wander to and fro, but bee ſo caſt downe in our ſelues, as wee may ſeeke altogither to bee releeued by the grace of our [Page] Lord Ieſus Chriſt, & dayly profit in him more and more, till we be fully reſtored by him: aſſuring our ſelues that as he hath already begonne the good that is in vs, ſo will he alſo continue the ſame, and correct all the faults and imperfections of our fleſh, euen til he haue brought vs to the perfection wherevnto he calleth vs after hee hath rid vs cleane from all the letts which hinder vs and drawe vs backe from comming vnto him: That it may pleaſe him to graunt this grace, not only to vs but alſo too all people and nacions of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of errour and darkneſſe, &c.

The .xcvj. Sermon, which is the ſecond vpon the .xxvj. Chapter.

8 He bindeth the vvaters vpon the Cloudes, and the Cloud ſinketh not vnder them.

9 He holdeth backe the face of his throne: and ſpreadeth a Cloud vpon it.

10 He hath ſet bounds about the vvaters, vntill that lyght and darkneſſe be conſumed.

11 He maketh the pillers of heauen to ſhake, and maketh it afrayd at his threatening.

12 Hee clyueth the Sea by his povver, and appeaſeth the pryde of it by his vnderſtanding.

13 He hath garniſhed the heauens by his ſpirite, and with his hande hathe he formed the ſlipperie ſerpent.

14 Theſe are [but] the outleets of his wayes: and hovve little heare vvee of them? and vvho is hee that can vnderſtand the terribleneſſe of his povver?

YEſterday I began to ſhew after what ſort wee ought too profit ourſelues by that whiche is conteyned in the workes of God: which is to conſider them reuerently and too yeelde him the honour that he deſerueth. For if we thinke neuer ſo muche vpon the miracles that God doeth, and yet in the meane whyle 30 honour him not: what ſhall wee bee the better for it? Then let vs learne, that as oft as gods works are ſet afore vs, it is to the end that we ſhould know his maieſtie, and yeeld him his worthy prayſe. Iob hath tolde vs that the earth is founded and ſettled vnto this day by a wonderfull meanes. VVe go vppon it dayly, and yet there are very fewe of vs that thinke vppon that which hath bene ſpoken, that we might fare the better by it. Againe when it is ſayde vntoo vs, that God bindeth the waters in the Cloudes, and yet the Cloudes ſinke not: behold, it is a miracle 40 that wee ſee dayly with oure eyes, and yet no man thinketh vpon it but very ſlenderly, ſo as it ſlippeth away from him, and the ſayd power of God is not honored at our handes. For this cauſe, Iob minding to proteſt, that he was none of the number of them, that paſſed brutiſhly through the world without knowing their maker, ſaith: I know that God byndeth vp the waters in the Cloudes. But foraſmuch as this is a wonted thyng to vs, we make no greate reokening of it, howbeeit that in the meane whyle God ceaſſeth not too ſhewe vs a maruellous power 50 in ſo doyng. Is it not a miracle that the waters ſhould hang after that ſort in the ayre, and abyde faſt there? VVe ſee that the waters do flow, yea & that the ayre is ſo fyne and thin, as it gyueth place continually to them, and the waters are of their owne nature heauier than the ayre. And therefore the waters ought of reaſon to fall downe. Neuertheleſſe wee ſee they are hilde there as it were in Tubbes, according as it is ſayde in the Pſalmes. For the Prophet meening to expreſſe the miracle whiche is misknowen of men, vſeth that ſimilitude. Now then we ſee 60 what this verſe importeth where it is ſayde, that God byndeth vp the waters in the Cloudes, yea euen without ſ [...]nking of the Cloudes. Thys is to ſhewe vs, that as oft as the Cloud [...] gather in the ayre, and we ſee the waters īnclozed in them, and yet the earth is not drowned by them: that commeth too paſſe bycauſe God ſtretcheth out hys hand. And thereby let vs knowe, that hee ſ [...]eweth hymſelfe to vs, and would make vs too perceyue what power he hath, namely an infinite power, and meeneth to wake vs, bycauſe that when the wether is fayre and cleere, wee regarde it not, nother perceyue his glory that ſheweth it ſelfe after that maner. And therfore he myndeth to teach vs after another new faſhion, by ſhetting vp the waters in that wyſe, and by lodging them in the ayre, ſo as they hang there, and are hild as it were in a bottle, tub, or barrell. By the ſight heereof God vpbraydeth vs with oure vnthankfulneſſe, and calleth vs home to him, ſhewing vs that in all caces he hath a wonderfull power. But we ſee, and ſee not. If any man aske how the thing that Iob ſpeaketh of is poſsible. VVee bee conuinced by very reaſon, and it is a thing that appeereth euidently, that God is aboue the order of nature: and yet for al that, there is none of vs all that is touched at it, nother do we acknowledge him but by compulſion. Herein therfore it is to be ſeene, that men (as much as in them is) do darken Gods glory, and thruſt it vnder foote. And ſo much the more oughte we to be warned to marke the thing that is tolde vs here, when we ſee the alterations that are in heauen & earthe. God could well make the ayre alwayes cloſe, or alwayes fayre, that there ſhould neuer be Clowde. But it is hys wyll to haue chaunges. For if thinges continued at one ſtay, we would fall aſleepe, and wee woulde imagine that fortune gouerned. But now in ſuch varietie, we bee conſtreyned whither we will or no, to thinke that Gods hād worketh, and that he is not ydle in heauen, & that he hath not only created the world once, & afterward let it alone there, but alſo that he diſpoſeth al things, and guideth his creatures after ſuch a ſort, as he wil haue vs to know that he is neere at hand to vs. Lo then whervpon we ought to muſe when we ſee the skye troubled, and Clouds thickned [Page] in the ayre, and rayne and alterations of ſeaſons: namely that by that meane our Lord ſheweth himſelf to vs, and draweth vs vnto him bycauſe wee conſider it not ynough of our ſelues. Thus ye ſee what we haue to mark in this ſtreyne. And it is ſayd, that hee withholdeth the face [or ſight] of his throne, and putteth a clowd before it when it pleaſeth him. The Hebrew worde that Iob vſeth, ſignifieth ſometimes to ſhet vp, and ſometimes alſo to ioyne or c [...]oſe together▪ as whē a man maketh Barres of yron for a building, to ioyne the timber woork and the ſtones togither,10 ſhetting them one within another, that they may holde faſt with the morter. It is ſayde then that God maketh ſuch a barre at the foreſyde of his Throne: for heauen is termed his ſeate. Not that hee is incloſed in it (for wee knowe that hee filleth all things, and that his beeing is ſo infinite, that it is ſpredde through the earthe as well as through heauen:) but to teache vs to looke vpward whē we intend to thinke vpon God. For ſuch is our infirmitie and rudeneſſe, that inſteade of exalting God, wee dayly abace him. So thē, as oft as there is any ſpeaking of him,20 it behoueth vs to lift vp our mynds to worſhip him with all reuerence, & we muſt not thinke vpon earthly things to ſurmiſe aught of him after our owne deuyce and fanſie. Loe why Gods throne is in heauen, according as the ſcripture ſayeth. It is not (ſaye I) for that hee is ſhet vp there: but to ſhew vs the highneſſe of his maieſtie, to the ende wee ſhould not ſurmyze of him after our owne faſhion, and after our owne rude, groſſe, and beetleheaded wit, as men terme it. To be ſhort, it behoueth vs to moūt aboue all creatures, if wee intende to thinke vppon God 30 rightly▪ But now let vs come to the ſentence where it is ſayde, that God hathe made a barre in his Throne. And truly if wee marke well the order that is in heauen, it is a thing that ought to rauiſh our wittes. All the Philoſophers haue bene very inquiſitiue & curiouſe in ſearching what the heauen ſhould be, and of what nature it is. But all is but coniectures, ſo as the beſte concluſion that wee can make, is to acknowledge that God hathe made there ſuch a principall peece of woorke, as it behoueth vs all to wonder at it, confeſsing our ſelues vnable to comprehēd 40 ſo hygh, ſo profounde, and ſo ſecrete a thing. And ſo it is not without caſe, that Iob intending to magnifie the maieſtie of God, ſpeaketh heere of the ſayde Barre whiche he hath made in the foreſide of his Throne. Afterwarde he addeth now agayne, that God ſpreadeth out a cloude vppon it when be listeth. VVhen wee ſee the ſayd alteration, it is not to the end we ſhould knowe, that God hath ſtabliſhed an order in things, and that when hee had once created the world, he ment to be ydle euer after: but that he dayly guydeth and gouerneth all things that he hathe 50 once created, holding his hand continually bothe vppon heauen and earth and vppon all things elſe, and ſhewing himſelfe to be our father, & making vs to feele it. So thē let vs not be ſo blinde in loking vpon the skyes, as not to perceyue the liuely image of Gods maieſtie, and of the wonderfull power that he ſheweth there▪ For it were better for vs that our eyes were picked out, than to haue the fruition and ſight of theſe goodly works of God, except we proceede to turne them to our behoofe, by mounting vp too the authour of them. The brute beaſtes ſhall beare 60 no blame for their hauing of the lyght: & that is bycauſe they haue no reaſon to know the workemayſter. But on our parte, it is certayne, that there ſhall neede none other thing to condemne vs before God, and to take all excuſe from vs, but that beſides our eyes, hee hath alſo giuen vs ſome reaſon and vnderſtanding, too comprehende the woonderfull things that he ſheweth vs bothe aboue and beneathe. Ye ſee then whereof we haue neede to be warned. And for the ſame purpoſe is it, that the ho [...] Ghoſt ſetteth before vs this varietie which is in heauen, wherof we wil ſpeake yet more hereafter. To be ſhort, the chiefe poynt of our life is, that beyng partakers of all the things which God hath created to our vſe, we ſhoulde learne to magnifie him that hath giuen vs ſuch grace, and not poſſeſſe his creatures without dooing him homage for thē. Lo in effecte what is ſhewed vs heere. Iob addeth immediatly, that he hath ſet boundes to the waters, euen vntill light and darkneſſe come to an end. Beholde yet another woorke of God well worthie to bee remembred, namely, that the waters bylowe are bounded, and that God holdeth them faſt, ſo as they cānot paſſe their bounds: and that the ſame indureth and ſhall continually indure vntoo the worldes end. He had ſpoken aſore of the waters aboue, that is, of the waters that God draweth vp in the cloudes, and are hild in the ayre til he make them poure downe in rayne: and now it is certayne that if God did not bound the ſea and the other waters, all the earth ſhould be couered with them. If a man aske the Philoſophers and ſuch as ſerche the whole order of nature: they will confeſſe that if the Elementes had theire full ſcope throughout according vntoo theire nature, the earthe ſhoulde bee hidden vnder the water: and in good ſooth, experience ſhewes it to be ſo. For why is the earth in the middle of the world, but bycauſe it is firme and ſubſtantiall by reaſon of his weyght? For the waters are lighter, and there withall they ſhedde, ſo as they are not ſo firme. Conſequently the ayre is aboue the waters: and the fyre is alſo aboue the ayre. VVe ſee then that the Elements are diſtinguiſhed according to their properties. Seeyng that the ayre inuironeth the whole earth (as wee ſee:) the waters alſo ought to goe round betweene them bothe, that is to ſay, betweene the earthe and the ayre. For that is theire propre place and ſituation. And lyke as the fyre ouerſpreadeth all: ſo alſo would the waters not leaue one foote of dry ground: the very mountaynes, yea euen the hygheſt of them ſhould be couered vnder them. But now wee ſee lowe and hollowe places abyde drie, and yet the Sea mounteth aboue them. And ſo a man may perceyue the reaſon that I ſhewed before. For when wee conſider what a thing the ſea is, ſpecially when it riſeth aloft: it is a woonder that the earth is not ouerwhelmed by it. VVe ſee heere a notable miracle: yea, if men did not ſhet their eyes through their owne vnthankfulneſſe. The very heathen men (as reaſon driueth them therevnto) acknowledge, that whereas it pleaſed God too haue ſome place voyde, the ſame was too plant mankinde in it: and that hee had a reſpect vnto men when he ordeyned a part of the earth to abide drye: the verye infidelles ſpeake this. And why? For the truthe is ſo ſtrong, as they are inforced to confeſſe it. But in the meane whyle, who is he that glorifieth God? How do we acknowledge the good that he hath done vs? wee be dumb for any prayſing of him: and (whiche worſe is) [Page] wee defyle the earth which he hath giuen vs to dwel vppon. He hath made the waters too withdraw themſelues, and he hath as it were fettered them vp in cheynes: & although he giue vs roome here to dwell vpō: yet (as I ſaid) we defile the earth with our filthineſſe & ſinnes. Verely, all the acknoweledgement that God receyueth at our hands, is that no man openeth his mouth to glorifie him. And ſo it is not without cauſe that theſe things are tolde vs, conſidering how our witts, are ſo dull as we think not vpon them. Specially we muſt marke that which ſhall be 10 ſayd new againe according alſo as it is ſpoken of cheefly by the Prophet Ieremie: which is, that the ſea is ſo violēt a thing, as there ſeemeth to be no meanes to hold it in: & yet for all that, it is barred within liſtes. The ſea ſeemeth to threaten to drowne the earth, and it ſeemeth that the earth ſhould be ſwallowed vp at the ruſhing forthe of enery waue. Conſidering then that wee ſee ſo great a violēce in the ſea, which is ſo terrible a thing as it maketh the heares to ſtand vp vpon our head: muſt we not nedes behold there the mightie and inuincible hand of God, and 20 confeſſe that his power which is ſpoken of heere, is more than manifeſt? So much the more then ought wee to bee touched to the quicke with it. But what▪ when God maketh the Sea to remoue after that ſorte: wee haue not the wit to know Gods infinite goodneſſe towards vs, & his like power, to yelde him thankes for it, and too confeſſe our ſelues beholding too him diuerſe wayes for our lyfe: not only for creating vs and putting vs into the worlde, & for nurriſhing vs here: but ſpecially for that the earthe is not drouned vnder the waters, and that there is ſome 30 dry ground left for vs to dwell vpon. Beholde (I ſay for what purpoſe heere is ſpeciall mention made of the ſea, and of Gods withholding of it, ſo as the waters are after a ſorte ſhet vp in it, whiche thing no cheynes nor cordes could bring too paſſe. All the wilde beaſts of the worlde might eaſlyer be tamed than the Sea: and yet God ruleth it, yea and ouerruleth it after a wōderfull and incomprehenſible maner. And it behoueth vs to marke the ſaying that Iob addeth heere: which is, that the ſame ſhall continue till light and darkneſſe come to an end, and bee medled togither. 40 This is to do vs to vnderſtand, that God doeth not this miracle for one day or for a ſhort tyme, but alwaies, ſo as the ſame hathe and ſhall continue for euer. For although the often ſurges ruſh forward and backward. Yet notwithſtanding, God doeth alwayes reſtreyne the Sea from winning any further than it pleaſeth him to threaten men withall, to the end they ſhould lerne to humble themſelues and to walk in greater warineſſe. Thus ye ſee howe Iob ment too augment the commendation of the power that is declared here to be in God, when it is ſayd.50 That the waters are bounded & bordered till the worlde come to an end, and till lyght and darkneſſe bee mingled togither: that is too ſay, till the order of nature ceaſſe: for that is it that is imported in this maner of ſpeeche. If any man alledge that not only the Sea, but alſo the [...]yuers do ſome times get the vpper hande and ſo paſſe their boundes, as they teare vp all things before them, ſo that bothe howſes and vineiards are ouerwhelmed, and exceeding greate and exceſsiue breaches are made by violence of the Sea: The anſwer therevnto is, that yet notwithſtāding 60 God ceaſſeth not to preſerue the worlde in generall, and his ſuffring of the Sea to paſſe his bounds in that wiſe, is to make vs to thinke vpon his power which is ſhewed vs here. For if wee were well aduiſed, (yea or if there were but a little reaſon in vs,) it is certain that we would daylye honor God for our life, in that he preſerueth vs euen in the graue▪ How are we here vppon earth. Surely euen as in a graue. For beholde, the ſea & the waters are ouer vs And of whome is it long that they ſwallowe vs not [...]but of God who holdeth his hand betwixt them and vs? But wee bee ſo farre off from marking this, that wee become like ſwyne, filling our bellies and pampering our ſelues with Gods benefites, and not thinking one whitte vppon the things which he ſheweth vs to the eye: that is too witte, that wee cannot lyue one minute of an houre, but by myracle: For it is he that brydleth the ſea in ſuche wiſe God therfore to ſtirre vs vp too knowe his power, doeth well ſuffer the ſea too paſſe his boundes. At the reporte hereof, we thinke (or ought to thinke, (if wee bee not too blockiſhe) what letteth that the lyke happeneth not to the whole worlde, but bycauſe God maynteyneth the order of nature whiche he hathe ſet for our ſafetye? So then all woulde becoome one gulfe and lake were it not that Gods hande ruleth it from aboue. Lo howe wee ought too profit our ſelues by the ſouereyntie whiche God hath ouer the ſea and the waters: too the ende wee may knowe what fatherly care hee hathe of our lyfe: and feeling how muche wee are bounde vntoo him indeuer [...]oo ſerue and honour him, and too walke in his obedience with all warineſſe. Furthermore if any manne reply, that theſe are common things and needeleſſe too bee preached of as nowe, bycauſe euen yong children doo knowe them: it is ſo muche the woorſe. For if we neede not too haue gone too ſchoole, nor too haue learned any deepe cunning for the knowing of a thing that is ſo common and ordinary with all men, and yet ſhewe in effect, that wee beare it not at all in remembrance: are wee not ſo muche the more vnexcuſable. Thus then we ſee, that the cauſe why our Lorde telleth vs ſuch things as euery man ſeeth and deholdeth, is bycauſe it is as muche too ſay, as that wee doo wickedly abuſe the ſight that hee hathe giuen vs, foraſmuche as wee profite not by the beholding of his creatures, too magnifie him in the power that hee ſheweth there. Therefore although it bee no greate matter (too our ſeeming) too knowe that the ſea and the waters are ſo reſtreyned, that the earthe periſheth not: yet notwithſtanding it is greate wiſdome too conceyue well thereby▪ that God therein declareth him ſelfe too bee our father and protector, giuing vs ſuche experience of his goodneſſe and power, as it becommeth vs not too bee aſleepe at it. VVhen wee haue theſe thinges well printed in our myndes, wee haue profyted well, not onely for a day or twoo, but alſo for all the tyme of our lyfe. For as the ſcripture ſayeth, it is perfect wiſdome too marke well Gods workes, and too referre them too their right end. Nowe it followeth immediatly, that the pillers of hcauen ſhake, and that bee maketh them afrayde a [...] his voy [...]e. After that Iob hathe ſpoken of the order that is dayly ſeene in the worlde, hee addeth immediatly, that men ſee ſuche mouings in the thūders and tempeſts, and that God maketh the heauen and ayre ſo to ſhake, as it ſeemeth that all ſhoulde ſinke: [Page] which thing is done after an other diuers maner, to make vs perceyue his mighty power & ſtrength, at leaſtwiſe if we had wit and reaſon to conſider it. Surely heuen is not vpheld with any pillers, but it is a ſimilitude that Iob vſeth heere, bycauſe, great places & huge buildings which cānot ſtay vp themſelues, are borne vp vpon pillers: like as if a man ſhould build a great temple, it had nede to haue pillers to beare vp ſo great a weight. Euē ſo is it with the heauens, which ſeeme to bee as a building that requireth to haue pillers, & yet it hath none: but the power of God 10 ſuffiſeth this building whervnto mē cānot attayn. And in good ſooth what power haue men to build, but by following that, which God hath ſhewed them? and yet is the ſame but a ſmall ſpark of the infinite power & wiſdome that are in him. Men then cānot make a hall of a hūdreth foot in length and bredth, without pillers: but behold the heauen is of infinite ſpace in cōpariſon, & yet we ſee it is borne vp by the only power of God. Therfore where as Iob ſpeaketh of pillers: his meening is, that if it pleaſe God to ſend any tempeſt or thūder, the ayre roreth with 20 it, and it is after a ſort as if the foundations and pillers of heauen were ſhaken, to the end we might know, that god is high aboue all, & dwelleth there to gouerne althings. Not that he is ſhet vp there (as I ſayd) but too the intent that thereby we might take warning to lift vp our harts and minds, & to think vpon him to honour him with all reuerence and humilitie, and not imagin any fleſhly and earthly thing of him. VVe ſee then that Iobs meening is, that like as God on the one ſide, ſheweth vs his power by holding the Sea as it were in Cheynes, and by limiting 30 it within bounds which it cannot ouerpaſſe, ſo on the other part, when it pleaſeth God to make the thunder to rattle, and to moue any tempeſt in the ayre, thē it ſemeth that al ſhould go to wrecke, and that nothing ſhoulde bee able to ſtand any longer. Thus yee ſee another particular wherin God maketh vs to perceyue his mighty power. And truely the heathen men had good skill to confeſſe the ſame, not through any fineneſſe of witte, but only by common experience, ſaying that when men heare the thunder and tempeſts, they muſt (maugre their harts) be 40 fayne to feele ſome inkling of the Godhead. Lo how the heathen men haue ſpoken▪ Yea and euen the deſpizers of God, filthie and beaſtly folk, which ſeeke nothing but to mocke all religion, blearing out the toung at God and at all that cā be ſayd concerning his gouernment in the order of nature: euen they (I ſay) are abaſhed at the hearing of the thunderclappes, as experience ſheweth vs. VVhy ſo? Bycauſe our Lord giueth a token of his excellent power. And that is the reaſō why Iob, (beſides his diſcourſe of the continuall order of nature,) addeth nowe further 50 the tempeſts, thūders & lightnings, to ſhew that although men deſpize God wilfully, and be ſo hardharted as they wil not perceiue what God ſheweth them: yet when god maketh the pillers of heauē to quake, ſhoting forth ſuch thunderclappes as it ſeemeth that all ſhall go too wrecke: men are then inforced too conceyue ſome feeling of the godhead, and that there is ſome ſoueraine power aboue, which ouerruleth al. For things paſſe not at aduenture, & therfore there muſt nedes be ſome wil and wiſdome that gouerneth them. Lo to what purpoſe this ſentence is alledged 60 to vs. And therby we be warned, firſt how brutiſh our nature is. Is it not a pitie, nay rather an ougly thing, that whereas we bee reaſonable creatures, yea and ſeeme to haue ſuch wiſdome as we ſhould be able to cōprehend all things, and thervntoo God giueth vs ſo great ſignes of his maieſtie bothe aboue and beneath, manifeſting himſelf vnto vs, and beyng alwayes at hand with vs, yea and vttering himſelf after ſo familiar a maner vnto vs, as we can wiſh no more, yet notwithſtanding wee ouerpaſſe it, ſo as the thing entereth not into vs, no not although wee be warned of it neuer ſo much. See yee not a greate and outrageouſe frowardneſſe? So then let vs vnderſtād, that we be ſo vntoward of nature, as all our ſeeking is to deface Gods glorie, and when the ſame is manifeſted vnto vs, wee ſhet our eyes agaynſt it, and will not perceyue it. VVherefore let vs aſſure our ſelues, that as oft as God lightneth or thundreth from heauen, it is a playne vpbrayding of vs, as if he ſhould ſay: yee curſed creatures, I haue planted you in the world, I haue giuē you the earth to dwell vppon, and I haue furniſhed you with all good things there: and yet notwithſtanding wheras I haue bin liberall towards you to ſhew my ſelf a louing and mercifull father: you know me not, you haue quenched all that beneficialneſſe through a certaine ſpitefulneſſe and wilful ſtubbornneſſe of your owne, and all your ſeeking is too darken the light that is before your eyes. Seeing the caſe ſtandeth ſo, I muſt be fayne to come too you after a terrible maner, and to ſummon you to make you to feele (ſpyte of your teeth) that ye cannot eſchew the imcomprehenſible maieſtie that is in me. Thus yee ſee that the thing whiche wee haue too marke when thūderings riſe in the [...]yre, and when there is any other tempeſt: is that it is as much as if God ſhould caſt vs in the teeth with our frowardneſſe and vnthankfulneſſe, in that wee take no profit by the common and continuall order that is ſeene in heauen and earth, as in very dede we cannot open our eyes, but God ſheweth himſelf too vs in all things. And here ye ſee alſo to what intent theſe things are reherſed vnto vs, and that wheras the ſcripture hath ſpoken to vs of the generall order which is in the world, and which is ſeene ordinarily of all men: it ſetteth downe alſo the extraordinarie, according as heere is mention made of the thunders. And by and by after it is ſayd, that he clyueth the Sea by his mighty power, and appeaſeth the pryde of it by his vnderſtanding▪ Here Iob repeteth that which he had ſayde afore. True it is that it is another ſpyce of Gods power, when hee ſayeth that hee cliueth the Sea. For when the waues heaue vppe themſelues, it ſeemeth that the ſea ſhoulde ruſh vppon vs and ſwallowe vp all. But when a man is in the middes of it, hee ſeeth a dreadfuller ſight. For the waues ſeeme to be as mountaynes, and the ſpace betwixt them to be as a gulf, and yet there is no bottome too bee ſeene. That is it that Iob ment in ſaying, that God clyueth the ſea, and afterward appeareth the pride of it. And that ſuddeyne chaunge ſerueth too ſhewe Gods myghtie power the better. For if a man bee in the midds of the Sea, in a greate tempeſt, and ſee ſo houge and hygh mountaynes of water: hee thinketh not that the ſea may bee caulmed, not onely within the ſpace of twoo or three houres, but alſo not within a whole yeare after. It ſeemeth an impoſsibilitie, that ſo greate and contrarie a chaunge, ſhoulde inſue ſo ſhortly. And yet for all that, a [Page] man ſhall ſee that after the Sea hath bene ſo turmoyled, it becommeth caulme & quiet within a whyle. Seing thē that things do chaunge ſo ſuddenly, cannot men ſee the wonderfull power of god? This is it that Iob mēt to vtter here. And thervpon we may gather, that his intent was to expreſſe more cleerly and to aduaunce more highly the thing that he had ſayd afore. For generally he had ſayde, that god had boūded the Sea▪ & now he ſayth that he cliueth it by his mightie power. Thervpō he ſayth further, that God hath garniſhed the heauen by his ſpirit, and ſhaped 10 the ſlipperie Serpent. VVhen he ſpeaketh here of the Serpent, he meneth not any of the Serpēts that are on earth: for to what purpoſe ſhould he haue matched them with the heauen? But hee ſpeaketh of the number of Starres whiche are commonly called the Serpent, bycauſe thoſe Starres ſtand in a writhen row, after the maner of a Serpent that wrytheth his taile. By reaſon of that wrything, that figure or ſhape hath beene termed by the name of a Snake: and that is, to the ende that men might the better diſcerne Gods woorkes aſunder one from another. True 20 it is, that folk haue intermedled fables, yea euen wicked fables. For the diuell hathe alwayes had this knacke with him, to turne men aſide from the creation of the worlde, where they haue a ſingular auouchment of Gods maieſtie. Neuertheleſſe the very firſte vſing of the terme Serpent or Snake, was but only to teache mē to looke the better vpō the order of the Starres. Againe whē as Iob ſayeth here, that God garniſhed the heauens by his Spirit, vnder one kind hee comprehendeth the whole. And what are thoſe Ornaments? what are thoſe beautifyings? They are 30 (ſayth he) the Starres which giue faſhion to the heauen▪ for without them it were a waſt thing, & our ſight ſhould be confounded. But foraſmuch as we haue the Sunne by day, and the Starres by night: therby we know the better, that God thought it not ynough to haue made the welkin only in reſpecte that it was neceſſary for vs too haue ayre wherby to breath, and alſo brightneſſe too giue giue vs light from aboue: but alſo mēt moreouer to adde ornaments thervnto. Therfore his ſetting of the Starres in the skye, and his decking of it with ſuch beautie, is to 40 the end that we ſhould be the more prouoked to magnify him in his goodneſſe, wiſedome, and mighty power, and finally that we ſhould glorifie him by all meanes. So we ſee now, that Iobs ſetting of Gods works before vs, was to witneſſe, that hee on his parte had not liued in the worlde as the heatheniſh and skornfull ſort doe, whiche yelde God no reuerence, ne acknowledge his power and might too honour the ſame: but that he had printed it euery whit in his hart and mynd. Herewithall alſo we bee warned, not to ſhet our eyes when God ſheweth himſelf 50 after that faſhion vnto vs, leaſt the ſame vnthankfulneſſe be caſt in our teeth, namely that we be worſe than brute beaſtes for our inioying of Gods ineſtimable benefites without yelding him any honour or ſeruice for them. And now for a concluſion Iob ſayeth, that the outleetes of his wayes are there: and yet what peece of them do we conceyue? Or who is he that can comprehend his dreadfull power? Loe here a concluſion that is worthy to be wel marked, according to the great weyght therof. For it is too no purpoſe for vs to behold Gods works, except we conclude determinatly,60 that they paſſe all our vnderſtanding and [...]eathe, & that they be ſo great & high things, as we muſt of neceſsitie be dazeled at them. For when a man applyeth his whole ſtudy to know God both in heauen and earthe, & would fayne glorifie him in all his workes: if he thinke it poſsible to know all, ſurely he diſhonoreth God. Can we do God a greater diſhonour, than to go about to incloze his mighty power within the capacitie of our witte? It is more than if a man would take vpon him to ſhet vp both ſea and land in his owne fiſt, or to hold them betwene a cupple of his fingers: ſurely it is a greater madneſſe. For the heauen, & the earth, are not ſo great things as the Iuſtice, power, wiſdome, and goodneſſe of god: they be but little marks of them. So then although men bee neuer ſo diligent in ſearching gods works: yet if they think themſelues ſo ſharpwitted as to attayne to them, or ſo ſelf wiſe as to ſay, I know as much as is too bee knowne, and I ſee now perfectly how good and wiſe God is: beholde there is ſhamefull wrong offered him. VVherfore let vs marke well, that the chief poynt whiche wee ought too beare in mind in conſidering Gods works, is to bethink vs of our owne weakneſſe: and to know that our own wit is to feeble to mount ſo high, ſo as we muſt be fayne to confeſſe with Dauid, wonderfull are thy woorkes ô Lorde, and who can recken them vppe vntoo thee? True it is that Dauid reckeneth them well, inſtructing others to thinke well vpon it. Howbeit, after he hath ſayd what he can hee addeth in the end, Lord who is it that cā atteyn to them? Euen ſo is it ſayd now in this ſtreyne. Behold the Owtleets (ſayeth Iob): theſe (ſayth hee) are but the ſuburbes. For if we will enter into the hart of Gods works, we ſhall neuer atteyne to it. VVee bee to ſlow and to lumpiſh to mount vp ſo high. VVee bee not ſo lythe as too retch out ourſelues ſo farre and wide: nother haue we ſuch a liuelineſſe in vs, but that all our wits muſt bee fayne too bee▪ ouerwhelmed. So then, when we haue applyed all our indeuer throughly too know Gods works howe excellent they be: if we atteyn not to the perfection of that knowledge, let vs remember ourſelues, that we haue found but only the Owtleets, & that it is impoſsible for vs to come to the depth of them. For our capacitie will not ſerue vs therto. VVee bee to groſſe and weake, and there is but a ſmall peece of that in vs which is in him: inſomuche that if the Angels of heauen came and preached vntoo vs, yet could they ſhew vs but a ſmall part of gods woorks. And what ſhall mortal creatures then do here bylow? Sith it is ſo: let vs lerne to magnify God in ſuche wiſe, as nothing may let vs to yeeld him his due prayſe. For although wee ſhould all the time of our life, imploy our whole wit too the glorifying and magnifying of him: yet were it impoſsible to diſcharge our ſelues of the hundreth parte of the the dutie that we owe vnto him.

Nowe let vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, that with har [...]ie repentance and deſire of forgiueneſſe, wee may beſeeche him too amend our miſdooings, and too ridde vs more and more of our vyces, too the ende that whyle wee liue in this worlde, wee may inioy the great good that he doeth vs, in applying the ſame to right vſe, namely too the ſeruing and honoring of him in ſuch wiſe, as wee may not haue our eyes ſhet when he ſheweth his maieſtie after ſo euident [Page] a faſhion. And foraſmuch as we be as it were dazeled in our owne vnderſtanding: let vs beſeeche him too inlighten vs by his holie ſpirit, and too waken vs from the [...] drouzineſſe wherein wee bee: that wee maye not ſeeke any thing elſe, than to ſpende our ſelues in his ſeruice, and to incorage others thereto by our example, ſo as hee may bee exalted and magnified of all men with one common conſent, as he deſerueth. And for performance thereof, let vs pray him to rayſe vp true and faythfull miniſters of his woord, &c.

27

The .xcvij. Sermon, which is the firſt vpon the .xxvij. Chapter.

IOb tooke vp his parable agayne, and ſayd.

2. God liueth, who hath taken away my right, the almightie vvho hath ſet my ſoule in bitternes.

3. So long as my breath ſhall continue, and the ſpirit of God is in my nozethrills.

4. My lippes ſhall ſpeake no vvickedneſſe, and my toung ſhall vtter no deceyte.

HEere we haue ſtill the ſame matter that hathe bene treated of heretofore. For Iob vpholdeth, that he was not afflicted for the faults which he had committed, but that there was ſome ſecrete reaſon, and that if he liſted to debate & pleade 20 the matter, he could iuſtifie his cace, not agaynſt god, but agaynſt ſuch as woulde beare him downe that hee was a wicked man, and conclude that the afflictions whiche he indured, were bycauſe of the greatneſſe of his ſinnes. Iob then vpholdeth, that the cauſe which moued God to puniſh him, was not that he was wickedder than other men: but for ſome ſecret and vnknowne reaſon too men, and therfore that it behoucth them to mount higher, than to to the ordinarie iuſtice of God that is ſhewed in his law. Now wee ſee what the ground woorke of this chapter is.30 And therfore it is ſayd, that Iob tooke vp his parable newe agayne. And to the intent that the thing whiche he ſayeth may be of the more authoritie, he beginneth with a proteſtation that importeth an othe. God (ſayeth he) liueth, who hath taken away my right, euen the Almighty hathe ſet my ſoule in anguiſh: and yet for al that, I wil neuer ſwarue. And whereas I haue maynteyned my ſelfe too bee rightuouſe: that was not through any pryde, nor for any hypocriſie, nor of any ſturdineſſe, nor for that I knewe not that God myght afflict mee after that ſorte: but bycauſe 40 I am not ſuche a one as you make mee too bee, nother will I euer graunt that Gods puniſhing of mee is for my deſertes, at leaſtwyſe if I bee compared with other men. For you pretende a falſe and wicked thing: which is, that God handleth men in this worlde and in this preſent lyfe according too their woorthineſſe and deſeruinges. But it is not ſo: for God doeth oftentymes deferre the puniſhments which he intendeth too lay vppon men, ſo as they bee not perceyued till after their death. And on the contrarie part, diuers tymes hee pretendeth ſignes of 50 greate rigour agaynſt thoſe whome he loueth, & whiche haue ſerued him faythfully. Therfore we muſt not make too much haſte of Gods iudgements, nor think them to be executed at the firſte brunt: for then ſhoulde God bee vniuſte. VVee ſee thinges diſordered at this preſent: and what a thing were it if wee looked and hoped not for a redreſſe hereafter in tyme too come? God were woorſe than blind. For we haue skill ynough too ſay, that things go not as they ought too doe. Then doeth it followe that eyther God knoweth not what he doeth, or elſe that we 60 muſte hope that hee will one day iudge the worlde. And where as we hang in ſuſpence, and our minds are hild in doubt, by reaſon that things are ſo confuſed: therein it is Gods will to exerciſe vs, and to ſhewe vs that as nowe is the tyme of our warrefare. Therefore like as in a battel a man knowes not who hathe wonne or loſte ſo long as blowes are giuen on bothe ſides, and men are yet afrayd, but it is the victorie that ſheweth who getteth the vpper hande: euen ſo muſt al things needs be confuzed in ſuch hurliburlie of the world, inſomuche that to mans iudgement it cannot be perceyued nor hoped that God wil ſet things in their right ſtate agayne. No verely: & yet muſt wee wayt that he will do it neuertheleſſe, howbeeit nother to day nor to morrowe. Now doeth Iob hold an opinion here whiche ſeemeth ſtraunge: whiche is, that God hath taken and plucked his right from him. For hee ſeemeth here too pleade with God in defence of his owne rightuouſneſſe: and ſecondly too accuſe God of crueltie and outrage. Thus ſee you two things which might bee verye ſtrange, if Iobs intent were not knowne. But let vs mark, that when he ſayeth, that God hathe bereft him of his right, hee meeneth not that God vſeth a tyrannicall maner of dealing with him, nother meeneth hee that himſelfe is ſo rightuouſe that God had not cauſe too puniſhe him yet more rigorouſly: but rather he hath an eye to the ordinanarie rightuouſneſſe that is written of in the lawe, and to the purpoſe of ſuch as had condemned him. For (as I haue ſayd) Iobs frendes went no further than thus: namely, God puniſheth ſuche as haue doone amiſſe, and is the father and Sauiour of good men. Therefore it foloweth that Iob is a wicked man, and a deſpizer of God, and that all his life is out of order. And why? For men ſee he is puniſhed with extremitie. If ye marke al the aduerſities that happen commonly in this worlde, they bee not ſo greate as this is: and therfore it muſt needes be concluded, that God hathe founde this man to bee an outrageous ſinner aboue all the reſte. Loe what concluſion Iobs freendes made. But they delte yet woorſe: for they reſted vppon the curſes that are in Gods lawe, imagining that all of them muſt be accompliſhed in this preſent life, and that there is no more reward for the good and for the ſeruers of God after death, and that it is not too be thought that the wicked ſhall bee puniſhed any where elſe than heere. This is an ouerth wart expounding of Gods lawe. For although our Lord threaten that he will puniſh offenders: he meeneth not to reſtreyne himſelf to any certain time. True it is that this is ordinarly ſeene in this preſent lyfe, howebeeit not continually: wee muſte not make a generall [Page] rule of it without exception: for that were a bringing of God too much vnder coram. So then wee ſee that Iob had the better end of the ſtaffe agaynſt his freends: and therfore let vs beare in mind how it hath bin tolde afore, that it ſtandeth vs in hand to haue great diſcretion in iudging of the afflictions that God ſendeth, as well vpon our ſelues as vpon our neighbours. For if wee ſhould conſter Gods loue towards vs, according to his preſent handling of vs: it were inough to make vs deſpaire at euery blowe. True it is, that if he puniſh vs, we be alwayes well worthie 10 of it: but howſoeuer the world go, if wee ſhoulde imagine that God hateth vs, bicauſe he handleth vs roughly: alas, what a thing were it? we could not call vpō him we could not haue any comfort to aſſuage our ſorrow: and ſo ye ſee we ſhould be vtterly vndone. VVherefore it behoueth vs to bee ſo wiſe as to knowe that Gods afflicting of men is not alwayes for their ſinnes, but bycauſe hee is minded to exerciſe their pacience, to tame their fleſhly luſts, to bring thē wholy vnder his awe, & to teach thē, that in this preſēt life they muſt no more but iourney through this worlde,20 as if he told thē that their reſt & heritage is not here. And if we deale otherwiſe, it will be ynough to caſt as many of vs in deſpayre as do ſuffer aduerſitie: like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by ſtanding vpon this poynt, that God puniſhed him for ſome great ſinnes. For Iob at the hearing of ſuch wordes, might haue bin caught with ſuch a feare, as he ſhould not haue knowne what to do els, than to haue takē himſelf for a damned & curſed man. And ſo ye ſee how we alſo ſhuld do. VVere there no more but this pride in condemning of 30 innocents, what a thing were it? So then let vs remember well how it is ſayd in the Pſalme, that bliſſed is that man which iudgeth diſcretly of him that is in aduerſitie: ſo that if we ſee Gods chaſtizements, we may profit our ſelues by them, not looking only vpon ſuch as ſuffer hardneſſe, but alſo vpon our ſelues. Moreouer let vs not always meaſure mens ſinnes by their afflictions: for oftentymes the good are handled roughlyer than the bad. Therfore it behoueth vs to examine mens liues throughly before we fall to concluding too ſay, Such a man is puniſhed of God for ſome 40 great ſin that is in him. But do we know who be wicked? do we ſee that God puniſheth them? Let vs ſtande in awe, knowing that God ſetteth them before vs as a looking glaſſe, and as a liuely Image too ſhewe vs what ſhall befall vs, and what wee haue to feare, if wee returne not vntoo him. But if a man haue liued well, and wee perceyue not why he is puniſhed: let vs hold our ſelues ſhort, and tary Gods leyſure till he ſhew vs his iudgement, and let vs not be ouerhaſtie in the meane while. For whoſoeuer holdeth not himſelfe ſtill, it is certaine that he may peruert Gods 50 iudgements at euery turne by miſiudging them, and conſequently he ſhall vſurpe the authoritie that belongeth to God alone. And ſo let vs come againe to that which Iob ſayeth now: which is, God hath bereft me of my iudgement. VVhat is the meening of theſe wordes? As I haue ſayd afore, Iob meeneth not that God vſeth a tyrannicall faſhion in doing ſo. Marke that for one poynt. And againe, he meeneth not that he hath ſo good right on his ſide, as that he ſhall be able to get the vpper hande, and to cleere himſelfe not too haue done amiſſe, when the matter ſhall 60 come to debating. But he declareth only, that the affliction which he indureth, is as a thicke and dark clowd, which bereeueth him of the knowledge of the vprightneſſe that was in him: and therefore that his aduerſities are not the puniſhments wherewith God manaceth the tranſgreſſers of his law. And for the well vnderſtanding hereof, it behoueth vs to call to remembrance, how it hath bin declared alreadie, that the threatnings which are conteyned in the law, (as that God will puniſh men both in their perſones, and in their goodes, and in their houſeholde, and in their cattell,) are not continuall: that is to ſay, although God puniſhe with diſeaſes, with warres, with dearth, with famin, with drought, and with other ſuch like things: and although hee puniſh the offenders, and deſpyzers of hys worde: yet doeth it not happen ſo alwayes after one [...]ate. VVhy? For oftentymes afflictions are common both to good and bad. And why then doth God threaten after that ſort? It is to ſhewe that he hath a iudgement to come. As nowe he giueth but ſome ſignes and tokens of it, for if he ſhoulde performe all his iudgements perfectly heere beneath, what would become of it? There would be no more hope. To what purpoſe ſhould the comming of our Lord Ieſus Chriſt ſerue? Or what would become of the confeſſion of our fayth, where we ſay, I beleeue the Reſurrection of the fleſh, and the life euerlaſting? Nowe we knowe that our preſent life is tranſitorie and corruptible: and not only that, but alſo that it is ſubiect to many miſeryes. Then haue wee not the felicitie that God promiſeth vs: but that is hidden from vs. And therfore it behoueth that the wicked alſo be puniſhed but in part as nowe, and that God giue them reſpite, and reſerue the damnation which they haue deſerued, vnto the laſt day wherin Ieſus Chriſt ſhall iudge the worlde fully. And then ſhall this ſaying of Eſay bee fulfilled, that all knees ſhall bowe before the maieſtie of God. The ſame thing is doone nowe, howbeeit but partly. Then is it ſufficient that as nowe he gyueth vs but ſome inckling that hee is iudge of the worlde. But let vs returne to Iobs woordes. Howe doeth God bereeue men of their right? It is by puniſhing them in ſuch wiſe, as they may ſeeme to bee vtterly reiected, and by bending himſelfe agaynſt them as his mortall enimies. For then (too outwarde appearance) it cannot bee ſayde but that men are wicked and accurſed. And why? For wee muſt holde this for a maximee and generall rule, that God is good. And ſo it muſt needes bee ſayde, that ſuch as are his enimies, are euill. Nowe then, if wee ſee a manne afflicted with ſuche extremitie, as it may ſeeme that God is vtterly inflamed agaynſt him, and his wrath is precyſely bent agaynſt him: according too our naturall reaſon wee can conceyue none other, but that ſuche a one is the enimie of God. Iob therefore meeneth that his right was bereft him, bycauſe God hath ſet his ſoule in anguiſhe as he himſelfe addeth: The almightie (ſayeth he) hath ſet my ſoule in anguiſh. For ſo long as wee perceyue not the cauſe why God hath puniſhed him ſo, ſo long his right is as it were buryed, inſomuche that hee may ſeeme to the worlde to bee a wicked and deteſtable perſone. But let vs marke well, that hee ſpeaketh heere after the common opinion, and meeneth not that God hath not ryghtfull reaſon ſo too doo, ſpecially in hys owne ſecrete purpoſe, but that it behoueth vs to mounte vp higher, and too ſtye aboue all the thicke and darke [Page] cloudes that darken the lighte, or elſe wee ſhall neuer knowe Iobs rightuouſneſſe. So we ſee there is a double rightuouſneſſe in God: the one which is manifeſt vntoo vs, bycauſe it is conteyned in the lawe, and alſo hathe ſome agreement with the reaſon that God hath giuen vs: and the other whiche paſſeth all oure vnderſtanding. Therefore we comprehende not this but by fayth, and we muſt rather honour it as a thing hidden from vs, wayting for the comming of the latter day, wherein we ſhall ſee the things face to face, which are nowe darke and hidden 10 from vs. The ordinarie rightuouſneſſe of God which is conteyned in his lawe, is his vouchſafing to ſuccour vs at our neede, and his ſhewing that hee hath a care of our welfare when wee feare him and ſerue him. For if wee walke in his obedience, accounting him for our father: then doeth he alſo ſhewe, that hee auoweth vs to bee his. All the benefites that the faythfull receyue at Gods hand in this worlde for walking in his feare, are as it were ratifyings of the ſayde ordinarie rightuouſneſſe that is conteyned in the lawe. True it is that we can neuer deſerue 20 that God ſhoulde pitie vs. For whatſoeuer wee do, yea euen when wee bee gouerned by his holy ſpirite, it is certaine that our woorkes are ſtill ſoyled, and that God may of good right reiect them. As for of our ſelues, we are not able to thinke one good thought: But although God gouerne vs, and although hee woorke in vs: yet is there alwayes ſome faultineſſe in vs, and wee mingle our owne infirmities in ſuch ſort with the grace of his holy ſpirite, as all that euer proceedeth from vs is defyled. Then can we not deſerue aught at Gods hande. How bee it foraſmuche 30 as hauing once called vs, hee ſpareth vs, and forgiueth vs the vyces that are mingled with the good deſire that wee haue too ſerue him: hee doeth ſtill rewarde the faythfull that haue indeuered to followe him and his will, I ſay hee rewardeth them in this worlde, and ſheweth that hee did not ſhet his eyes at the good zeale that they had too ſubmit themſelues to him, but alloweth it and lifteth well of it. Ye ſee then how God manifeſteth his ordinarie rightuouſneſſe by fauouring thoſe that are his, and haue fully ſubmitted themſelues vnto him, at leaſtwiſe ſo farforth as 40 the weakneſſe of their fleſh wil beare. For when I ſay fully, I meene not perfectly in all poynts, but vnfeynedly, according alſo as the holy ſcripture ſpeaketh. But contrariwiſe, when God puniſheth whoremongers, theeues, and drunkards: euen that alſo is his ordinarie rightuouſneſſe. If we ſee a wicked man that ſhal haue fleeced his neighbors, and played the cruell beaſt in eating vp and deuouring other mennes goodes, and God bloweth vpon hys ſubſtance, ſo as nothing remayneth to him: the ſame is a true ſhew of Gods Iuſtice, and an aſſured warrant that euyll 50 gottē goods waſt away: and it maketh vs to acknowledge that God is a iudge. Againe when murtherers be puniſhed likewiſe, we conſider how it is written, that the cruel man ſhall not liue out halfe his dayes: and ſo is it alſo wyth other miſdooers. VVe ſee howe ſcorners ſcoffe at God, and repine at him, and aduaunce themſelues againſt him with exceſsiue rage: and God ouerthroweth them. Sith then that wee ſee the wicked ſo puniſhed alreadie in thys worlde: ought we not to thinke that it is God which ſheweth himſelfe to be the iudge in ſo doing? Ought not the 60 heare to ſtande vp vpon our head when we perceyue him to ſtretch out his arme ſo mightely to execute his iuſtice? Thus ye ſee Gods ordinarie iuſtice, that is to wit, the Iuſtice which we perceyue [to be executed] according as it is conteyned in his law. But herewithall we ſee alſo that good men are afflicted, but God impoueriſheth ſuche as haue indeuered to walke ſoundly, and that the man which is not giuen to any wickedneſſe, dooth neuertheleſſe iinger in paine all his life long, ſo as he hath much ado to go vpon his legges. And how commeth that to paſſe? what is the cauſe of it: VVe cannot tell, neither are we able to determine. And why? For God reſerueth the reaſon to himſelfe. This therefore is no poynt of his ordinarie, Iuſtice, neither muſt it be meaſured all after one rate. Againe, we ſee the wicked in proſperitie, and that not onely for a day or two (as hath bin ſayd afore:) but for all the time of their life. Yea and euē when they die, it is as it were with laughter, and they go away as it were in a ſleepe. For they be taken out of the worlde in the turning of a hande, without any long pyning or ſuffering of much paine. And what meeneth that? Truly we muſt not blame God with vnrightuouſneſſe, wee muſt not ſharpen our tongue agaynſt him. But it behoueth vs to knowe that hee hath a higher kinde of iuſtice or rightuouſneſſe than our wit can reache vntoo, and wee can neuer atteyne vntoo it, but the reaſon muſt ſtill be hidden from vs. Neuertheleſſe wee muſt not ceſſe too honour his ſecrete iudgements, and too ſubmit our ſelues vnto him, in wayting till he diſcloſe the thing vntoo vs, which hee reſerueth as yet too himſelfe in hys owne ſecrete determination. Lo howe God hideth mens right from them. So then according too that whiche wee haue ſayde, if a man bee puniſhed after that ſort, what will bee ſayde, but that hee is a wicked perſone? And yet for all that, hee is not ſo. True it is that all men are ſinners, and God might iuſtly deſtroy vs and damne vs when hee liſted: but he will not doo it. For he reknowledgeth his owne for rightuous, and layeth not their ſinnes too theyr charge. True it is alſo that too bee acquitte, it behoueth them to condemne themſelues before God: and yet will hee acquit them how ſoeuer the worlde go. Notwithſtanding he chaſtizeth them in the meane while. Too what purpoſe? Is it to deſtroy and vndoo them? No: but hee hydeth their right, that is to ſay, hee ſheweth not openly that hee accounteth them as his children, nor that he hath forgiuen their offences and yet hath he done it, notwithſtanding that our wit be not able to comprehende it. Furthermore let vs marke alſo, that Iob hath a further eye to the vntoward miſweening and falſe opinion that mē conceyue in beeing ouerhaſtie when they tarie not paciently till God ſhew them wherefore he afflicteth thoſe that are his. For if we were ſo diſcrete and modeſt as not too giue ſentence of condemnation vpon ſuch as are afflicted, we ſhould not find Gods proceedings ſtrange, neyther ſhould wee ſay that God withholdeth the right. But aſſoone as we ſee a poore man greatly afflicted: by and by euery one of vs ruſh at him and condemne him. Such perplexities therefore are a cauſe that a mannes right is buryed. For to our ſeeming God ought at the firſt daſhe to maynteyne the cace of ſuche a one as is ryghtmynded before him. Neuertheleſſe hee doth it not, but maketh countenance otherwiſe. So hee reſerueth the iudgement too himſelfe in ſuffering men to iudge amiſſe of vs, and too ſpeake amiſſe [Page] of vs, and as it were to abhorre vs, and in letting vs alone in that plight as good as ouerwhelmed. And marke the cauſe why it is ſayde that he will make the rightuouſneſſe of his ſeruants to ſhine foorth as the breake of the day. The giuing of this promiſe is not as much to ſay as it ſhall alwayes bee perfourmed to eyeſight: for it behoueth vs oftentymes too abyde ſhame and reproche. Yea and Sainct Paule himſelfe ſheweth it, I ſay euen hee that had liued in angelicall perfectneſſe, ſheweth that hee was ſubiect therevnto, and not onely that he was caſt vp too 10 many ſlaunderous reproches, touching his owne priuate life: but alſo that he was miſreported as touching his office: inſomuch that whereas he had handled the doctrine faythfully and purely, yet notwithſtanding men were ſo vnthankefull, as they ceaſſed not too report euill of him. VVell (ſayth he) I appeale to the day of our Lorde which is to come. Hee ſheweth that oftentymes in this worlde there ſhall bee troubles that are mencioned heere, ſo as a man ſhall not bee able too diſcerne betweene whyte and blacke, but the beſt ſeruers of God ſhall bee ſlaundered 20 and wronged. And why is that? Bycauſe that when men ſee them afflicted, they alwayes conſter it in euill part, according to mannes inclination which is giuen to miſdeeming. Then let vs marke well, that God doeth then bereeue men of iudgement, when he appeareth not at the firſt brunt, eyther to defende vs, or too ſhewe that he holdeth vs for rightuous: and when hee taketh not our cace in hande, but ſuffereth vs to bee condemned by men: and finally when he increaſeth our afflictions more and more, and therevppon men harden themſelues agaynſt vs, that 30 is to ſay, become ſo peruerſe, as to iudge all things contrarie to the grounde of them, and to gather ſo much the more boldeneſſe too them ſaying: O, I may well ſay it, for may not men ſee ſtill howe he is handled? Thus yee ſee the good men are ouerſore oppreſſed, and God ſhrinketh aſide, and maketh no countenaunce of accounting them for rightuous, but rather ſeemeth to warre agaynſt them, and too intende too condemne them aboue all others. Now then we ſee that Iob blaſphemed not God in ſaying that he had bereft him of his right. And we ſee after 40 what ſort it behoueth vs to make our profit of this excellent doctrine. Then let vs vnderſtande, that God may oftentymes bereeue vs of our right, and yet we ſhall not haue whereof to accuſe him, or to complaine of him, neyther ſhall wee amende our cace, by pleading againſt him. For he hath his ſecrete rightuouſneſſe which it behoueth vs to honour, till he make vs to knowe it. His minde is to exerciſe vs as yet in lowlineſſe: and when he worketh after ſo ſtraunge a faſhion towards vs, as we cannot vnderſtande it: hee doth it to keepe vs in awe, and to make vs 50 to glorifie him in ſaying, True it is Lord, that I am heere as a poore blinde ſoule in the darke, and I ſee not a whit in this behalfe: but yet art thou rightuous. Although thy iudgements be a bottomleſſe pit in this cace, ſo as I cānot enter into them: yea and although I be as good as buried in death, yet will I confeſſe thee to be rightuous ô Lorde. VVhen we go ſo to worke, then haue wee profited by the afflictions that God ſendeth vs, whereof the reaſons are not apparant vntoo vs. Furthermore let vs practiſe that which Iob ſayeth here: which is, that if God bereeue vs of 60 our iudgement, we muſt not therefore forbeare to holde him alwayes for our God, and too humble our ſelues vnder his maieſtie, according as it ſayde, the Lorde liueth who hath bereft me of my iudgement, euen the Almightie who hath ſet my ſoule in anguiſh. Here Iob playeth not the reſtie Horſe. For although he haue double anguiſhe: yet knoweth hee well that God hath all dominion and ſuperioritie ouer him. For he woulde not ſay God liueth, except it were to honour him, as if hee ſhoulde ſay, Lorde I am thy ſillie creature, and thou haſt all power ouer mee. I ſayd he was in double affliction, which thing we ought to marke well. For wee haue ſeene howe hee was perſecuted both in his goodes and in his perſone, ſo that he indured as much as was poſsible for a mortal wight to indure. And yet had he another affliction, which is, that hee was tormented by ſuch as came to moue him to deſpayre. For it paſſed all other miſeries, too haue it ſayde too him, God hateth thee, thou ſeeſt well ynough that thou haſt no more acceſſe to him, it is in vain for thee to looke for any eaſe at his hand: for hee is agaynſt thee, and he giueth thee a ſure token of it in afflicting thee after this maner. VVhat ſhouldeſt thou do but condemne thy whole life afore paſſed? If thou wilt haue any mercie at Gods hande, thou muſt chaunge altogither, and acknowledge that hitherto thou haſt beene ſtarke naught, a mocker of God, and a man full of hypocriſie and lewdneſſe. Thus then ye ſee the two afflictions that Iob indured, and yet notwithſtanding honored God ſtill. For he ſweareth by his name: howbeeit not as men do nowe adayes whiche blaſpheme God in ſwearing. For doubtleſſe what elſe are the othes that are ſworne now adayes for the moſt part, but reproches vnto God in deſpizing his name? Like as if a man ſweare at aduenture, he ſheweth well that hee regardeth not the name of God, which ought to be holy in our ſight, that whenſoeuer wee heare any ſpeaking of it, wee ought too caſt downe oure heades, and acknowledge the infinite glorie that is in him. But contrarywiſe the name of God runneth roundly in our mouthes in way of mockage. And therefore looke how many light othes a man maketh, ſo many are the reproches and iniuries wherewith hee diſgraceth the name of God. Againe there are alſo forſwearings, which are yet more heynous: in ſo muche that after a man hath invred himſelfe to ſweare fooliſhly, he goeth foreward with it to falſifie the truth, & to turne it into a lie, and the name of God ſhall run in ſuch wiſe with it, as it ſhall bee a pleaſure for men to think vpon it. But Iob in his ſwearing had an eye to the principall poynt: whiche is, that when wee ſweare by the name of God, we muſt acknowledge him to bee our iudge, yeelding him his due authoritie, by ſetting our ſelues before his throne to be cōdemned by him if we haue done amiſſe. VVe ſee then how Iob acknowledgeth his afflictions too come of Gods hande, and dealeth not ſtubbornly. Hee kicketh not agaynſt his mayſter like a reſtie Iade, but humbleth himſelfe and ſayeth, God liueth howſoeuer the world goeth. True it is that I ſee my ſelfe to be a forlorne man, and I indure ſo much, as it is impoſsible for mee to be ſo pacient as I ought to bee. Yet will I not be ſo deſperate as to play the mad bedlem, and to ſay, I knowe not what God is, I would he would let me alone, and that he had no more power ouer me: but contrarywiſe I know him to be my iudge, and to haue all authoritie: I will not imbrace the mightie power which he [Page] hath ouer me, but I will hold me alwayes vnder his hand, acknowledging my afflictions to bee of his ſending. And therfore not without cauſe haue I ſayd, that we haue here an excellent doctrine. For we be taught, firſt to acquaint our ſelues with chaſtizement & correction at Gods hand. VVherefore when we happen to be tempted to deſpayre, and feele ſuch a fearfulneſſe in our ſelues as we think our ſelues to be alreadie in hell: let vs acknowledge our owne frailtie and leane vnto this, namely that God hydeth our iudgement, and bereeueth vs in ſuch wiſe of our right, as 10 we ſeeme to our ſelues to be forlorne, & paſt al recouery. VVell then, God hideth away our right. And what is to be done? we muſt caſt downe our heades, and tarie till God lift vs vp by the chin, and redreſſe our ſtate, and ſet vs vp againe, and mainteyne our cace: ſo that if we be oppreſſed and turmoyled by men, if folke bleare out their tungs at vs, and make a ieaſtingſtock of vs: yet muſt not we loſe our courage. And why? For we ſee the example that is ſet down to vs here. Behold then how the faythful ought 20 to come to this practize to profite themſelues by it. And although they cannot conceyue the reaſon of the things that God doth to them: yet neuertheleſſe they muſt always become ſo lowly, as to ſay: Lord deale thou with vs as it ſhall pleaſe thee, and therewithall giue vs power too prayſe thee alwayes in thy workes, and to ſay, the Lord liueth although we be confounded. Thus ye ſee what wee haue to marke in this ſtreyne: and now it will be eaſie for vs to knowe the things that are conteyned in it. And ſith we haue comprized the whole ſumme, we need no more but to ioyne and cloze the ſentences that followe, vnto it.30 For Iob ſayth, that ſo long as he liueth there ſhall not paſſe any deceyte nor wicked worde out of his mouth. Hereby he ſheweth, that he ſpeaketh as in the preſence of God. And that is a thing well worthie to be noted. I haue tolde you oftentimes in expounding this booke how there is an ouercommon vice among men which marreth them: which is, that they be ſo wedded to the world, as they neuer come in the preſence of God to examine themſelues there. As how? If men blame vs falſly: we reſt ſo much vpon them, as we enter not into our ſelues to examine our ſelues before 40 God. But what is to be done? The cleane contrarie: if we will anſwere men well, let vs firſt accuſe our ſelues, and let vs be fully reſolued vpon it in our conſcience before God, without hauing an eie to one man or other. For the cauſe why we be hypocrites in al our doings, and take ſo much paine too couer and colour our faults, is for that we woulde fayne keepe ſtill the good reputation and credite that we haue among men. But contrariwiſe Iob ſheweth, that hee ſetteth himſelfe as it were in the preſence of God, and that although he ſpeake before men: yet is hee 50 not forepoſſeſſed with ſo fooliſh ambition, as to pretend to be vtterly blame leſſe. No: but he iudgeth himſelfe before God, and according as hee findeth in his conſcience, ſo layeth he forth the matter openly. So then let vs mark, that it is as euill a thing as can bee deuized, to reſt ſo vpon men, and not to begin at this poynt, that is to ſay, when we iudge not our ſelues as in the preſence of god, ne haue our eyes ſhet to the world ward, in reſpect of any opinion that men can conceyue of vs, or of any other thing that can be layde vpon vs. Therefore without hauing reſpect 60 of any ſuch thing, it behoueth vs to conſider our ſelues in ſuch cace as we are in before God: and then ſhall we bee rightly meekened, and not ſpeake feynedly, nor diſguyze things, knowing well that we can gaine nothing by ſo doing. Marke that for one poynt. And further let vs marke well this maner of ſpeach which Iob vſeth. So long (ſayeth he) as there ſhall be any winde or breath in me, and ſo long as the ſpirite of God is in my nozethrilles. For he ſpeaketh not of his life as though he hilde it without the grace of God. True it is, that we may ſay, it is a thing common ynough, and no man will denie but we bee beholden too God for our breath and for all the liuelineſſe that we haue: but yet for all that, howe many are there that acknowledge it in good earneſt? men liue here after ſo brutiſh a faſhion, as it might be ſayde that they take themſelues to be ſuſteyned of themſelues and of their owne power. To bee ſhort, there are very few that know rightly, what S. Paule meaneth by ſaying, that we haue our life, mouing, and beeing in God: there are verie fewe I ſay, which know that. And therefore let vs marke well how Iob ſheweth vs here, that hee was not caryed away as many men are, who are ſo dazeled with their paſsions, as they haue no more skill at all, neyther know what they ſay. True it is that vndiſcrete woordes eſcaped him, (as wee haue ſeene, and ſhall ſee hereafter:) but yet neuertheleſſe, hee alwayes hilde himſelfe vpon the good foundation, and although the buylding were not ſutable to the ſame, yet I ſay he hilde himſelfe in the feare and awe of God. And further lette vs marke well this circumſtance, that Iob ſpeaketh not at his owne leyſure and eaſe. Yee ſee hee is in ſuch afflictions, as God ſeemeth to bee fully determined too deſtroy him vtterly: and yet he honoreth him ſtill for his life, acknowledging him to bee the partie of whom hee hath his lyfe. And I pray you, what excuſe ſhall wee haue if we bee not fully reſolued thereof, ſith that God giueth vs releace too make vs mindefull of his grace, or if wee do not acknowledge and confeſſe, that our life and all that euer dependeth therevpon, proceede of his grace and power? Shall wee not bee the more vnexcuſable? As oft then as wee thinke vpon our life, let vs remember that it behoueth vs to make the ſame confeſsion that Iob maketh here: namely that there is neyther blaſt nor breath in mee of myne owne power, but it is God that hath giuen me euerywhit of it. True it is that when Iob ſpeaketh here of Gods ſpirite, we muſt not imagin as the phantaſticall ſort do, who thinke that the very ſubſtance of Gods ſpirite is in them: for there is not a more abhominable hereſie than that is. And it behoueth vs alwayes too marke ſuche manner of ſpeaches in the holy Scripture, to the ende we fall not into ſuch hereſie, as to ſay, that Gods ſpirite is in vs as touching his verie ſubſtance. For what a thing were that? It ſhould inſue that Gods ſpirite were ſubiect to ignorance, to chaunge, and to mutabilitie, yea and that he were defiled and ſteyned with our ſinnes and vyces. And yet neuertheleſſe (as I haue ſayde) it is a poynt that hath ſore troubled the Chriſten Church: like as the vnhappie Heretike that was puniſhed here, had a conceyte to ſay that mens ſoules were parttakers of the ſubſtance of the Godhead. But that is a thing ſo horrible and agaynſt nature, as a man muſt needes be vtterly growne out of kinde, ere he can come to it. So then let vs marke, that the ſpeaking of Gods ſpirite here, importeth not that the ſubſtance of [Page] him is in vs: but it is ment of his breathing, that is to ſay, of that which he inſpireth into vs by his power according as we ſee how the Sunne abydeth in the skie, and yet the brightneſſe of his beames doth in ſuch wiſe come to vs, as we inioy his light and heate. But is that as much too ſay therefore, that we holde the Sunne here beneath? And in good ſooth, when as we ſee, that the Sunne by his power which hee ſheadeth downe hither, cheereth the earth in ſuch wiſe, as it beareth frute, and yeeldeth ſuſtenance too the nouriſhment of men: what ſhall the incomprehenſible 10 power do which is in God himſelfe and in his ſpirit? Cannot the ſame ſpread out it ſelfe euen vnto vs, and yet notwithſtanding, we not haue any of his ſubſtance? So then let vs marke well, that the verie ſubſtance of Gods ſpirite is not in vs: but his power is ſhed forth in ſuch wiſe as we liue by it, and are confirmed by meanes thereof, knowing that it behoueth vs to holde our life of God, according as it is he onely of whom we holde all things, by the grace of his holy ſpirite. VVherefore let vs conſider, that if wee ought to acknowledge gods grace in the things that concerne 20 this preſent life: much more ought wee to ſeeke in him the things that belong to the endleſſe life, as the thing whervnto he calleth vs, ſhewing vs that we muſt alwayes labour thitherward, till he haue deliuered vs from all the bandes and lets of this preſent life.

Nowe let vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to bring vs ſo to his lure, that when we know our ſinnes, we may alwayes giue him glorie and prayſe, not doubting but that if hee ſcourge vs, the ſame is for our welfare and ſoulehealth. And yet notwithſtanding let vs learne too ſubmit our ſelues ſo farre vnto him, as wee may ſuffer our ſelues to be brought to nothing in our ſelues, that we may be ſtrengthened by his hande, yea and that ſo ſtrongly and mightily, as we may bee able to withſtand all temptations through the power and meane of our Lorde Ieſus Chriſt, ſo that both in life and death he may alwayes find vs obedient children, according as hee ſheweth himſelfe a mercifull father towardes vs. That it may pleaſe him to giue this grace not onely to vs, but, &c.

The .xcviij. Sermon, which is the ſecond vpon the .xxvij. Chapter.

5 God forbid that I ſhould iuſtifie you: I vvill neuer giue ouer mine innocencie till till I die.

6 I vvill keepe my rightuouſneſſe, and not forſake it: and my heart ſhall not vpbrayde mee vvith my dayes.

7 Curſed be he that gainſayeth mee, and vvicked be he that rizeth vp agaynſt mee.

8 For vvhat is the hope of the hypocrite, vvhen he hath heaped vp, and that God plucketh avvay his ſoule?

AFter that Iob had declared his minde concerning that which hee had ſayde, and ſhewed that hee had not blaſphemed God, but onely ment that the afflictions which befell him me not by reaſon of his ſinnes, but for ſome extraordinarie purpoſe of God which was hidden from men: hee proteſteth that hee will ſtande ſtedfaſtly in the ſame minde. And it behoueth vs to marke well this dealing:40 which is, not to ſettle our ſelues determinately vpon any thing, whereof we be not well aſſured aforehand. For that is the poynt wherein the wilfull ſort doo differ from the good and allowable conſtant ſort. If an vndiſcrete perſon and ſuch a one as weyeth not things by good reaſon and aduiſement, conceyue a toy in his head: he can neuer bee remoued from it. But yet ſhall not ſuch a one bee named conſtant therfore: neither deſerueth he to be commended. For there is not a worſe poynt, than to mainteyne things without knowing what they be. It is commonly ſayd, that 50 a fooles bolt is ſoone ſhot. But as for him that not only is haſtie in iudging, but alſo wilfull in mainteyning: he muſt needes be an vnrecouerable foole. Therefore let vs mark well Iobs proceeding here. For firſt of all he declared his intent, and ſhewed himſelfe not to be imbrewed with any falſe opinion, nor to haue any errour in all that he ſayde, but that he had ſpoken the pure truth. After the declaring of that, now hee addeth this proteſtation, that he will neuer be remoued from his purpoſe which he knoweth too be rightfull and iuſt. So then, whenſoeuer wee come too 60 the iudging of any thing, let vs looke neerely to it and ſift it throughly. And if we haue not skill ynough to do it, (as it behoueth vs always to acknowledge our own rawneſſe and infirmitie:) let vs pray God too giue vs the ſpirite of skilfulneſſe & diſcretion. But when a thing is wel knowne to vs, ſo as we be fully reſolued of it: let vs not wauer any more. For it is a great ſhame that wilfull perſons ſhoulde ſtick ſo faſt to their fond imaginations, as they cannot bee drawne from them: and that we ſhould be ſo ſoone remoued from the truth when we know it. There neede none other witneſſes nor iudges to condemne our raſhneſſe & vnconſtancie: than the very wilfull ſort that haue bin ſo wedded to their owne wit. And why? For if they, after they haue once allowed a thing, do ſticke ſtoutely to it, and cannot by any meanes be wonne from it: I pray you what is to be done by thoſe to whom God hath giuen the knowledge of his truth? Ought they not at leaſtwiſe to imbrace it, and to ſticke ſtedfaſtly to it, yea and to ſtande fully reſolued vpon it, how much ſoeuer men labour too draw them from it? Lo here the two poynts that we haue to marke in this ſtreyne. The one is that we ſhould not be haſtie to mainteyne the thing that we haue no skil of, and whereof we be not well aſſured: but that we ſhoulde firſt looke through it, and be diſcrete to iudge wel and rightly. Is it ſo? that is to ſay, do we know the matter perfectly? Are wee ſure of the truth? Then let vs take courage too ſticke to it, whatſoeuer come of it, and let vs not be ſhaken from it. And this declareth to vs the true nature of fayth. For we beleeue not vpon a fickle opinion: at leaſtwiſe if we be well grounded in Gods truth. As for ſuch as ſay, I beleeue: and in the meanewhile haue no certaintie of [Page] Gods truth, but onelye ſome imagination: it is certaine that they bee as it were bewitched by Satan, at leaſtwiſe if they be wedded to it, as men ſay. Behold the Turkes, they be ſufficiently hardened in their errours: but ought that faſtneſſe or rather that ſteelineſſe of theirs to be counted a ſayth? No. And why? For there is no certaintie in it. Then behoueth it vs to vnderſtand of whom we hold our doctrine, that is to wit, that we holde it of God: and we muſt be fully perſwaded, that it is he which hath called vs to his ſchole. VVell then, haue we the ſayde certaintie? VVee 10 muſt immediatly match it with a purpoſe to perſeuer in it, that we be not as many are, which howe with euery blaſt, and forget what they haue learned afore, aſſoone as they heare any newe thing I wote not what: whereby they ſhewe that they neuer did ſo much as once taſt of Gods truth. VVhat is to bee done then? As I haue ſayde, the thing that we knowe to be good muſt neuer eſcape vs, nother muſt wee by any meanes bee turned from it: but wee muſt ſo print it in our heartes, as we may ſtande in it too the ende. Thus ye ſee alreadie what we haue to remember 20 in this text. And furthermore whereas Iob ſayeth here, God forbid that euer I ſhoulde instifie you: let vs marke alſo, that it is no ſmall fault before God, to make countenaunce of conſenting too ſuche as mainteyne an euill cace and go agaynſt the truth. For although a man doo it not with his heart, but bee otherwyſe mynded in himſelfe: yet God is blaſphemed therein, for we knowe how great ſtore hee ſetteth by his truth. So then, if there be any that maynteyne an euill cace, or ſet themſelues agaynſt the truth too deface it, or go about any wicked 30 practize: if wee doo but onely make countenance too cleaue vnto them, or too their partakers: it is certayne that wee bee guiltie of the ſame wickedneſſe before God. And ſo much the better ought wee to minde this leſſon, foraſmuch as nowe adayes wee ſee that moſt men make no bones too agree with the wicked, or at leaſtwyſe too beare them good countenaunce, although they miſlike of their euill doings. And although they woulde faine that they were amended: yet notwithſtanding, for auoyding of diſpleaſure, and too ſhift off ſuch battelles as are 40 ſeene, they make a countenance to bow and yeelde vntoo them. As oft as they ſee the wicked aflote, and haue their full ſcope: they be fayne to vale their bonnets too them. And although they vphold not their euill with ful mouth: yet are they ſo farre off from ſpeaking agaynſt it, as a man woulde thinke they were adherents and conſenters to it. VVee ſee this ſo ordinarie in the worlde nowe adayes, as it is verie rufull. There is no man that ſteppes vp too maynteyne good quarelles: but rather it is a common excuſe too ſay, I will not meddle ouerhaſtily, I ſee I ſhall 50 but bring my ſelfe in the Briers, euery manne will bee in my toppe, I will not make it mine owne cace. No? And are wee not woorthie to bee ſhaken off at Gods hande if wee bee loth to mainteyne his truth? But is it not a wilfull renouncing of God, and a ſeparating of oure ſelues from him of ſette purpoſe, when wee giue any token that wee iuſtifie the wicked, and like of their euill cace? And what thinke wee too doo, or where to become? So then it is not without cauſe that Iob ſpeaketh heere with ſuche vehemencie as to ſay, God forbidde, and that he abhorreth 60 the iuſtifying of vnrightuouſneſſe as a thing that is exceeding heynous. And why? For it is as muche as to ouerturne the whole order that God hath ſette. And heere yee ſee alſo why the Prophete Eſay pronounceth ſo terrible a curſe agaynſt ſuch as cal good euill, and euill good: for hee ſayth it is a turning of the light intoo darkneſſe. That then is another poynt which wee haue to marke in this ſtreyne. God forbid (ſayeth Iob) that euer I ſhould iuſtifie you. And he confirmeth his matter yet better by adding anon after, that curſed mought his aduerſarie be. True it is, that betweene thoſe twoo verſes there is a thirde: neuertheleſſe it will bee good too matche theſe two ſentences togither, Curſed (ſayeth hee) mought mine aduerſarie bee, and wicked bee hee that ryzeth vp agaynst mee. Firſt hee ſheweth himſelfe to bee full ſure of his hold: for hee ſpiteth all ſuch as ſhall intende to ſtriue againſt him, and defieth them as if he were at warre with them. True it is that a harebraynde perſon will peraduenture vſe the lyke ſtoutneſſe, and aduaunce himſelf agaynſt the whole world without ſhrinking awhitte. But I haue tolde you afore, that Iob buylded not without laying of a ſure and ſteadie foundation, but was fully reſolued in Gods truth. So then, whereas he nowe defyeth all ſuch as would fight agaynſt him: he ſheweth that in ſuch caces there is no playing on both handes, nor no beeing of neuters to rowe betwene two ſtreames: but wee muſt bee either on the one ſide or on the other, without fleeting to & fro, and march on in true ſoundneſſe, ſaying: is this Gods cace? Then muſt all of vs be aduocates in it, and mainteyne it. Haue we conceyued any wicked quarell? Is there any token that the matter is againſt the truth? Let vs labour to thruſt it downe, and let it not be ſuffered. For if we diſſemble, wee cannot denie but we be traytours to God. So then we ſee the zeale that ought to bee in vs, not onely to confeſſe the truth when we knowe it, and to ſhewe that we hold it for good: but alſo to withſtande all errours, and all falſe and wicked opinions. For it becōmeth vs to be inflamed with ſuch a ſtoutneſſe, as is ſhewed vs here in the perſone of Iob. Then let vs marke well, that when the doctrine of ſaluation and the things that belong to Gods ſeruice and religion do come in queſtion: we muſt not onely admitte that which we know to be good and true, yea euen with a teachable and obedient minde: but alſo wee muſt ſhunne all falſe opinions that are contrarie too the truth, and not lyable vnto it. I ſay wee muſt reſiſt them fiercely, and declare that all ſuch as gainſay vs, and agree not with vs are wicked and curſed, that is to ſay, to bee hilde at our hand as enimies of rightuouſneſſe and truth, bycauſe they refuze too ioyne with vs in the obeying of our God, and are become rebelles, and reiect the truth. Seeing then that they ſeparate themſelues in that wiſe from God, and ſo breake the true bande of all vnitie: it behoueth vs to haue open warre with them, and in no wiſe to agree with them. For as for them that are deſirous to pleaſure the wicked, and would faine holde in with them, and therefore (as the Prouerbe ſayeth) do holde with the hare, and hunte with the hounde: they ſhewe themſelues to beare two faces in one hood, and to play two partes in the Enterlude without chaunging of their apparell. But God can abyde no ſuch counterfeyting. And therefore let vs remember well what is ſayde heere: namely that the matter ſtandeth not onely in ſaying, I am contented that ſuche a thing ſhall [Page] paſſe and I will not ſtriue agaynſt the truth: but if we will ſhewe our ſelues too like well of Gods truth, wee muſt maynteyne it out of hande, and all ſuch as ſet themſelues againſt vs, muſt be our enimies, and we muſt deteſt them, aſſuring our ſelues that there is no more agreement betweene truth and vntruth, than betweene fire and water. Marke then what wee haue yet to note. Iob addeth further, That his hart ſhall not vpbrayde him with his dayes, or that he will not ſtep aſide, or that hee will not go backe. As touching the Hebrewe worde, it may be taken to offer 10 reproch: and it may alſo bee taken too wexe yong againe: and therevpon it commeth to bee taken to recoyle, or to returne backe. And this ſignification agreeth verie well, when hee ſayeth, My heart ſhall not retyre backe, as though it wexed yong againe. And howe? Of my dayes: that is too ſay, of all the time of my lyfe that I haue paſſed. To bee ſhort, Iob ment to betoken, that he would neuer ſwarue: but like as he had continued vnto that day to ſerue God, yea euen in all ſoundneſſe: ſo he would not thenceforth ſteppe aſide nor runne backe and become another man,20 but would be alwayes founde the ſame that he had beene knowne to be. And that is according to that which I haue declared alreadie: namely that foraſmuch as God hath beene ſo gracious to vs, as to inlighten vs in ſuch wiſe as we diſcerne betwene good and euill, and knowe what we ought to followe: it behoueth vs to take heede that wee bee not fleeting, nor lyke wauering Reedes, but that wee hold our owne ſtedfaſtly. So then let vs looke well to our ſelues, and whenſoeuer God ſhall haue ſet vs in a good way, let vs not turne ſayle backe againe, but let vs go forward 30 ſtill. Yea and looke howe much the more that any man hath gone forewarde, let him knowe that God hath bounde him to be ſo much the more ſtedfaſt, and that it is the more to his ſhame and the heynouſer vnthankefulneſſe in him, if hee turne his backe and forſake his good way. Verely as ſoone as God ſheweth vs his will, it behoueth vs to bee taken in loue with it, and to indeuer too profite more and more, and neuer to ſtep aſide. Therfore euen at the firſt day, wee ought to bee inflamed to follow Gods truth, as ſoone as it is ſhewed vs. But when God 40 hath bene ſo gracious to a man, as to leade him forth, not for a moneth onely, but for a yeare, three, or ten, ſo as hee hath liued a long while in the knowledge of God and of his owne ſaluation: if he afterwarde become a rebell and a renegate, and holde not out to the laſt ſteppe: is it not a farre greater fault, than if a man that hath not yet taken a good and ſufficient deepe roote, ſhoulde turne away and ouerſhoote himſelfe throughe ſome lightneſſe? For if a man haue taſted what is good, and anon after do turne away from it: verely he ſhall not be excuſed before God:50 but yet will men haue pitie vpon him for that he is ſo turned away before hee haue receyued full inſtruction. But when a man hath followed the right way a long time, and hath ſeemed to bee of the conſtanter ſort, and yet is withdrawne from it: what excuſe can there be for him? Thus ye ſee what Iob ment to expreſſe in this ſtreyne, by ſhewing, that ſeeing God had giuen him the grace to walke aright, and he had of long time knowne what is good: his heart ſhoulde not now turne backe againe. Then let euery of vs learne by his example, too conſider well the free 60 fauour that God ſheweth vs when hee vouchſafeth too draw vs to the pure fayth of his Goſpell. For it behoueth vs to thinke, that he hath bound vs more vnto him in ſo doing, than if all the ſolemneſt couenants in the worlde were paſſed betwixt vs. VVherfore let vs ſettle our ſelues to hold out to the ende when we haue begonne well, and let vs followe the way that God hath ſet vs in, aſſuring our ſelues that it is he that hath reached out his hand vnto vs. And further let euerie of vs recken well the time, how long it is ago ſince we knew Gods truth. Howe? It is a yeare, three, ten, or twentie ſince God diſcloſed himſelfe vnto mee: and how haue I profited ſince that time? Although I haue not gone ſo farre forewarde as were requiſite: yet for as much as my God hath taken me intoo his houſe, and not ſuffered mee to runne quite away, but hath graunted me the grace to holde out hitherto: what a thing were it if I ſhoulde nowe renounce him and giue him ouer? were not that an ouerdamnable vnthankefulneſſe? Lo howe euery man ought to call himſelfe to account, that he may confirme himſelfe in the ſtedfaſtneſſe that Iob ſheweth vs here in his owne perſone. And that is the poynt which wee haue to marke. To be ſhort, wee ſee in this ſtreyne, that it is not lawfull for Chriſtians in any wyſe to diſſemble, by making countenance that they beleeue a thing whiche notwithſtanding they condemne in reaſon, and whereof they are aſſured that it is euill. Neither muſt we vſe ſtartingholes. For what colour ſoeuer we pretende, we ſhall alwayes bee condemned in our hypocriſie. And why? For God loueth truth, and ſetteth ſo great ſtore by it, that he will haue vs to ſticke to it, what ſoeuer come of it. For euen in common matters, although a thing ſeeme to import no preiudice, harme nor wrong: yet if a man ſay that hee beleeues it to bee ſo, and in the meane while findeth it cleane contrarie in his heart: he is not to be excuſed. But whenſoeuer the doctrine of our ſaluation, and of the ſeruing and honoring of God (which are the higheſt things that can bee) do come in queſtion: wee muſt not take leaue nor libertie too ſwarue in that behalfe. For euen in worldly matters it behoueth vs too acknowledge our ſelues faultie, if wee make countenance of conſenting vnto that which we miſlike. But if we vſe ſuche ſhiftes when Gods truth is impugned by facing it with falſe and wicked things: beſides that we betray God, wee do alſo indeuer (as much as in vs lyeth,) to robbe him of the thing which he hath ſo knit vnto himſelfe, as it can not be ſeparated from him, except he renounce himſelfe: that is to ſay, of his truth. And ſo let vs marke well what is ſhewed vs heere by the example of Iob: namely, that when our Lorde hath bene ſo gracious to vs, as to giue vs fayth in our hartes: it behoueth vs too haue our mouth open to make confeſsion of that which wee beleeue and are ſure of, and to preach the ſame in due time and place. And if wee ſee that men ſet themſelues agaynſt the doctrine which wee knowe to bee true: let vs reſiſt them to the vttermoſt of our power, and maynteyne Gods quarell, except wee intend to bee falſe to him. And although this doctrine deſerue to bee ſet out more at length: yet notwithſtanding, that whiche I haue compryſed alreadie in ſmall roume, is ſufficient. Now let euery man be thinke him howe hee may fare the better by it: for all the whole matter conſiſteth in the practizing of it. Let vs come nowe to that which Iob addeth. VVhat is the hope of the Hypocrite [Page] (ſayth he) ſeeing that for all his heaping vp [of goodes] God plucketh away his ſoule? Here Iob proteſteth, that hee is not of opinion, that God puniſheth not mens ſinnes in this worlde or that he is aſleepe and openeth not his eies, but letteth things ſlippe in ſuch wize heere bylowe, as all things vniuerſally are turmoyled. All things (ſayeth hee) muſt come to account in the ende, howbeit that men perceyue not Gods iudgements by eyeſight at the firſt daſh. This is in effect the matter that Iob declareth here. It behoueth vs alwayes to beare in minde, what we haue ſeene 10 afore: which is, that the parties which ſtroue agaynſt Iob, vphilde that men are handled here according to their deſerts, and that God doth euermore ſhew himſelf good, louing, and mercifull towardes ſuche as ſeeke him and loue him: and contrarywiſe that he forthwith vttereth his rygor and vengeance againſt all ſuch as deſpiſe him, ſpecially which bend themſelues againſt him, and ſtray out of the good way. But we ſee the contrarie: namely that the good are afflicted, and ſeeme to haue God their enimie, bicauſe hee dealeth exceeding roughly with them, when in the 20 meane while we ſee the wicked liue in their delights and pleaſures triumphing as though God hilde them nicely in his lap. VVhat meeneth that? It is too the ende that by that meane we ſhould perceyue, that God doth not execute his iuſtice fully here, but reſerueth as well the reward of good men, as the puniſhment of wicked men, vnto the laſt day, and out of this life. Iob therefore as now declareth, that although he ſayd afore, that God puniſheth not the wicked, but afflicteth the godly and ſeemeth too vſe exceſsiue crueltie againſt ſuch as haue not deſerued it, and 30 contrarywiſe to flatter the vngodly: yet notwithſtanding he intendeth not to rob God of his office, that he ſhoulde not alwayes bee iudge of the worlde, and watche too gouerne the ſtate of the earth. And howe is that? There muſt no certaine day be ſet to him, neither muſt hee bee ſummoned to do his dutie by an houre. But it behoueth vs to tarie his leyſure paciently, and he will make vs too ſee examples of his Iuſtice one way or other. This is the ſumme that Iob ment to declare here. And although we haue ſeene this doctrine heretofore: yet muſt it not irke 40 vs too haue it oftentymes repeated, conſidering that it is one of the chiefe poynts that wee ought to ſticke vntoo: namely that euen in the middes of the troubles of thys worlde, we ought neuertheleſſe to aſſure our ſelues, that God ſuffereth not things to runne too hauocke, nor holdeth with the wicked: although hee ſpare them and forbeare to puniſh them for a time, yet are they in neuer the better taking for that, but are alwayes vnhappie, and there is a ſecret vengeance prepared for them, ſo as it were farre better for them, that God ſhould puniſh them at the firſt 50 puſh, than ſo deferre their puniſhment whiche appeareth not preſently. VVherefore let vs learne (which is a thing as needefull as may be) to bee throughly perſwaded, that although the godly be afflicted, yet ceaſſe they not to be happie, inaſmuch as they haue recourſe to God, and bow downe their neckes to the bearing of the yoke that is laid vpon them, and are ſure that though God trie their obedientneſſe, yet he ceaſſeth not to loue them. VVhen wee be once perſwaded of this: wee haue profited greatly for the whole time of our life. And in good ſooth, let vs looke 60 vpon the infirmitie that is in vs. For as ſoone as we haue any temptation, we be ſo abaſhed and diſmayd, as there is no comforting of vs. If wee ſee the wicked proſper, and that God beareth with them more than wee woulde hee ſhould: there is nothing with vs but grating of our teeth, and it ſeemeth to vs that there is no more hope for vs, but that we bee vtterly deceyued in calling vpon God, and in ſeruing him. Againe if our ſtate be not ſuch as our fleſhe woulde wiſh it: our courage quayleth, yea and we fall too fretting and chafing agaynſt God: and finally wee bee ſo combered, as wee cannot aſſure our ſelues, that it is for our behoofe to reſort vntoo God in the middes of all our miſeries, nor aſſwage our ſorrowes in that we knowe that he will alwayes be our ſauiour and father. VVherefore let vs fight againſt our infirmitie, that we may be fully reſolued thereof. Alſo on the contrary, when we ſee the proſperitie of the wicked, let vs not faint for it, but let vs alwayes plucke vp a good hart, aſſuring our ſelues, that God doth but fat them, as an Oxe, or a Hog. For when a man intendeth to kill an oxe, he will fat him: and hee will beſtowe more coſt vpon him when he prepareth him to bee drawne to the ſlaughterhouſe, than when he purpoſeth to labour him in the plough. The like will he do with a hog. Our Lorde then handleth wicked men in this worlde as Oxen or Swine: he fatteth and pampereth them till they burſt againe. But it is to their deſtruction: and foraſmuch as they abuſe his goodneſſe & pacience, they do but heape vp the ſtore of wrath whereof S. Paule ſpeaketh, by defiling all the benefites which they receyue at Gods hande, during the time that he is ſo bountifull to them. Then ſeeing that this doctrine is ſo profitable vntoo vs, and that on the other ſide it is very hard to be comprehended: let vs not thinke ſtraunge of the often repeating of it. For wee haue neede to record this leſſon oft, bycauſe wee vnderſtand it not at the firſt ſight. Yea and we haue profited very well, if of all our life long we haue but begon well to conceyue it: and we forget it againe by and by, though it bee dayly rehearſed vnto vs. But nowe let vs come to Iobs wordes. VVhat is the hope of the Hypocrite when he ſhal haue heaped vp, and God ſhall take away his ſoule? By theſe wordes Iob ſignifieth, that wee muſt not incloſe mans happineſſe within his preſent life. Howe then may wee ſay that men are happie or vnhappie? we muſt not haue our eyes faſtened vpon this world (for that is a verie narrow bounds:) but we muſt go to death: for that is the poynt where our Lord ſheweth vs, that it is to no purpoſe for vs to haue liued heere in eaſe, to haue ho orded vp much goodes, too haue beene in honour and credite, to haue crammed our ſelues with quietneſſe, and (to bee ſhort) to haue had all our wiſhes heere. God (I ſay) ſheweth in death that, al this geere was but as a flightfull and vaniſhing ſhadowe. And therefore if we will iudge rightly of mens ſtates, whether they be happie or vnhappie: let vs not looke onely too their liuing here, or how they be dealt withall for a twentie, thirtie, or fiftie yeares: but let vs conſider that when men paſſe hence, God calleth them to him, according as it is ſayde in the ninetith Pſalme, that God cauſeth them to make but one turne as though they ranne in a ring, and then come home too me yee ſonnes of menne ſayeth hee. Marke what we haue to conceyue in the firſt place, to the end we bee not ouertaken with a falſe opinion, as all they bee whiche thinke no further than vpon this preſent lyfe. [Page] For they are rauiſhed incontinentlie as ſoone as they ſee one that is riche, and they ſay, he hath ſo much goods, he hath ſo much of fayre landes, there is nothing but triumphing with him, hee is well houſed, hee hath mony in his purſe: agayne, ſuch a one is of greate credite, well freended, greatly allyed, & another, is counted very wiſe, ſo as euery man ſtoupeth to him. Lo how our eyes ſhall be dazeled, or rather ſeeled vp, ſo as we ſhall diſcerne no more, when wee thinke no further but vpon this worlde. And therefore let vs beare in minde what is ſayde here, namely 10 that God ſheweth by death, that it is to no purpoſe too haue liued at eaſe in this world, and that the ſtate of men is not to bee eſteemed thereby: for that were to fonde a iudgement. And Iob ſayeth expreſly, that although a wicked man haue heaped vp neuer ſo muche, that is too ſay, put the cace that in this life a man had all that euer were poſsible to be wiſhed: yet muſt we not thinke him to be in the better cace therfore. And why? For what ſhall become of him (ſayeth Iob) when God ſhall plucke away his ſoule? The woorde plucke, ſheweth that the deathe of 20 the wicked is alwayes forcible. Yea truely: although they be as good as rotten in this worlde, ſo as God ſuffer them to liue till very age cōſume them, and they do but droupe halfe a ſcore yeeres before they die, & although they die exceeding old and full of yeeres: yet are they plucked awaye. VVhat is the reaſon? Firſte bycauſe they can not yeeld themſelues to Gods will: and ſecōdly bicauſe they neuer knew to what ende they were put into this world, that is to wit: to the ende that they ſhould be called away againe vntoo God: and muche leſſe are they ſure of the 30 heauenly life & euerlaſting heritage that is prepared for vs. Thus doo all wicked men want three things: whiche are, that they haue not the skill to obey God, & to ſuffer themſelues to bee gouerned by him: they knowe not the end of their creation, that is to wit, that they were put into this wold vpon condition that they ſhoulde but onely paſſe through it: and finally they wote not what the heauenly life is, nor that it is the place where we muſte haue our reſte. And foraſmuche as the wicked haue not comprehended theſe three things: it is no maruell thoughe 40 they be plucked out of the worlde, and that God is fayne to hale them hēce by force, ſo as they go not to him with a willing minde. Contrariwiſe, the faythfull beeing contented to haue lyued in his knowledge, depart out of the world willingly, to receiue full fruition of the things that are promiſed here, and whiche we hope for. The wicked therefore are plucked away. And yet if wee wey the matter well, it is a thing againſt nature to be plucked away ſo. And although the ſayde ſturdineſſe that I ſpake of, bee in all vnbeleeuers: yet notwithſtanding, God hath diuerſe 50 times inforced the very Paynims to vtter ſuche wordes, as declare vs to bee vnexcuſable, if wee ſhunne death in that wiſe, and be to much wedded to this preſent life: and like as a iudge wyll inforce an offender to conſeſſe what he will haue him, by holding him vpon the racke: Euen ſo (as I ſayde afore) God hath as it were by force wreſted a confuſion out of the Paynims, too ſhewe that all ſuche as die not willingly and with a quyet harte, are as monſters that turne nature quyte vpſyde downe. There is a Heathenman that neuer hearde one woorde of good doctrine,60 who when he was tolde of the death of his ſonne, anſwered, I knowe that I begate him mortall. Lo heere a confeſsion made by a Heathen man, whiche is ynough to condemne the whole worlde. It is as muche as if hee had ſayde, ſith that God hath ſet vs heere: it behoueth vs to wayte after what ſorte it pleaſeth him too diſpoze of vs: ſo as if he liſt to take vs hence, we ought to acknowledge that our life muſte bee ſubiecte to his will. Another Heathen man ſayeth, Beholde, I am in this worlde, as if I were ſette to bee a watchman in a caſtle, or as if it were ſayde to a ſouldier, come hither, go thither: ſo hath God ſet vs here in this worlde with condition to call vs hence when he liſteth. The Heathen men that haue ſpoken after that ſorte, are too ſufficient witneſſes to condemne al ſuch as will reply to ſette any colour vpon their lewde affections in that cace, and to excuſe them. And furthermore (as I haue ſayde alreadie) lette vs marke that thoſe Heathenmen ſpake not ſo, but by conſtraynte of God: which thing was done, to the ende that we ſhoulde haue oure condemnation written and pronounced by them, if wee agree not to his wyll. But nowe what is to be done? If wee will diſpoſe our ſelues to dye willingly, and go too reſt our ſelues in God: lette vs learne to knowe the vices that hinder vs, and the remedies to redreſſe them. Then firſte of all lette vs learne to ſubmit our ſelues vnto God, and let vs not be ſo frowarde and madde, as to wiſhe too exempt our ſelues from the ſubiection of him that created and ſhaped vs. Behold, the firſt thing whervnto it behoueth the faithfull ſort to apply thēſelues, is to acknowledge to what ende wee be created and ſhaped. Beholde, God hath all ſoueraine dominion ouer vs: therefore it behoueth vs to ſubmit ourſelues vnto him, & to dedicate ourſelues ſo wholly to his ſeruice, as wee may be alwayes his, both in life & death. VVhen a man can ſo ſubmit himſelfe to God with all reuerence & low lineſſe, and ſo renounce himſelf as to ſay, it is mete that the Creator ſhold haue the vpper hand of thee, and be thy maiſter: that is a good beginning. Truely this leſſon might holde vs tacke three dayes, yea and three moneths too. But it is ynough for vs if wee knowe the effecte of that whiche I haue touched, that euery man may thinke vppon it at leyſure. Ye ſee then that the firſte leſſon whiche it ſtandeth vs in hande too muze vppon if wee minde to liue and die quietly, and not too bee plucked out of the worlde by force and violence: is to ſubmit our ſelues to Gods good will. And the ſeconde is, that wee know to what ende and intent wee bee put into this worlde: for without that, are wee not as brute beaſtes? An Oxe knoweth not wherefore God created him, nother doo all other beaſtes alſo. But man cannot bee excuſed. For he hath witte and reaſon, and God calleth him further than the worlde, to the intent he ſhoulde knowe that his lyfe is but a wayfaring. The brute beaſtes knowe not what deathe is, tyll menne haue brought them to it, and cut their throtes, or till they die of ſome miſchaunce. Then doo not they diſcerne betweene life and death: but men haue the vnderſtanding thereof: yea and our Lorde doth dayly ſet mirrours of our frayltie before our eyes. Nowe if wee thinke not vpon them, I pray you are wee not tooto brutiſhe? Nay, whiche woorſe is, the brute beaſtes muſte condemne vs. For although an Oxe know not wherefore he is created: yet doth he ſtill folowe ſome order of nature. VVhy holdeth [Page] he down his hornes and boweth his necke to before the yoke, but bicauſe our Lorde hath giuen him his leſſon withoute wyll and withoute vnderſtanding, ſo as the poore beaſte hath an inclination to doo that whiche is his duetie? And is it not a ſhamefull thing, that men in the meane while are more ſtubborne than Oxen, Horſes, or Aſſes? So then lette vs learne wherefore God hath ſette vs in this▪ worlde, and to what purpoſe we liue heere: that is to wit, to the ende wee ſhoulde knowe that wee bee ſet here but as in a iourney, and that wee bee lodged and ſuſteyned 10 heere on earth at Gods coſte, and that therefore we muſte hang wholly vpon his grace, feeling him to bee oure Sauiour and father, according as hee ſheweth himſelfe towardes vs by his dooings, when wee bee gyuen to ſerue him. Thus then ye ſee the ſeconde poynte that wee haue to beare in minde, if wee purpoſe too die willingly, and not to bee plucked hence by violente force of Gods hande. There is a thirde, which is the cheefeſt of all: and that is the heauenly lyfe. For death is alwayes terrible to vs of it ſelfe: and wee cannot but be afrayde when a man 20 doth but ſpeake to vs of it, and wee be ſtryken with ſome aſtoniſhment if wee doo but thinke of it. And therefore Sainct Paule ſayeth, that wee deſire not death, and that it is impoſsible for a man to be brought to deſire to die: we ſhunne it as much as is poſsible. And why? For God hath imprinted a feeling in vs, that deathe is a curſe and as it were a diffeating of nature, and a changing of Gods order from that whiche it was before man ſinned. So then, wee cannot but ſhunne death, euen bycauſe it is contrarie too our fleſhe, and the terror thereof diſmayeth vs by reaſon 30 of the knowledge that God hath giuen vs. And therefore Sainct Paule in the forealleadged chapter ſayeth, that we deſire death, not in reſpect of it ſelfe, but bicauſe we know that as yet wee are but as it were in tranſitorie dwellingplaces. VVhat is our bodie? It is ſo corruptible a thing, that the leaues of a tree are not ſo ſoone rotten as we be. But wee knowe that there is a houſe prepared for vs, and that when wee bee reſtored to the heauenly glorie, wee ſhall be lodged, not as in a little ſhedde vnder leaues that are ſoone rotten, but in an euerlaſting houſe that is full 40 of glorie. Seeing then that we knowe that God calleth vs to ſo happie a lyfe, and gyueth vs aſſurance of it in oure Lorde Ieſus Chriſte: wee neede not to ſhunne death, ſith that therby we enter into the full poſſeſsion of our ſaluation. To be ſhorte, wee come not to death as the vnbeleuers do. The vnbeleeuers ſay, I know not whither I go. If they haue any opinion of the immortalitie of their ſoules: eyther they muſte needes bee diſmayed at it, when they know that God ſhall be theyr iudge: or elſe they ſhall be ſotted in ſuch wiſe, as they ſhall thinke there is no better lyfe than this. But for our parte, it behoueth vs to know, that God hath created vs after his owne image and likeneſſe, to the intente to gather vs vp to himſelfe, and that wee ſhoulde bee ſure that he will do it, if wee referre our ſelues wholly vnto him, following the example that oure Lorde Ieſus Chriſte ſheweth vs. Father (ſayeth [...]ee) vnto thee do I commende my ſpirite. Then lette vs learne too ſaye freely vnto God, Lorde I yeelde my ſoule into thy handes. Thus yee ſee howe wee ſhall bee ſafe when wee knowe that God is the keeper of our ſoules. Thus ye ſee how we ſhall go gladly and with a good will vnto death, bycauſe our ſoules are in Gods keeping, till he knit them to theyr bodies agayne in his comming at the laſte daye. VVhen wee bee at this poynt, then to confirme the ſayde prayer withall, thou mayſt adde, Thou haſt redeemed me ô Lorde God of truth. Lo howe Dauid ſpeaketh: and Ieſus Chriſt hath vſed the ſame, to ſhew that it is a requeſte whiche oughte too bee common to all members of the Church. So then, to the ende that we doubt not of Gods receyuing of our ſoules into his keeping, when we betake them to him vnfaynedly: let vs know that he is the God of truth, in ſo muche that hee will not ſuffer vs to periſhe whatſoeuer befall vs, ſo wee haue the heart and minde to put ourſelues into his handes.

Nowe lette vs fall downe before the face of our good God with acknowledgemente of our ſinnes, praying him to haue pitie vppon vs wretched creatures: and bycauſe wee be ſo loth to followe that which he ſheweth vs, that it may pleaſe him to ſtabliſh vs in ſuch a zeale by his holy Spirite, as wee may neuer ſwarue, nor be turned from the right way wherein he ſhall haue once ſet vs. And for aſmuch as ſo long as we liue in this worlde, we be inclined, yea and giuen vp to many vices and imperfections: lette vs pray him to graunt vs the grace to reſiſte them in ſuch wiſe, as hee may bee glorified by oure confeſsing of his name, whyther it bee in lyfe or deathe: and that in the meane whyle wee may bee knitte too him by fayth and hope, ſo as wee may perſiſte therein too the ende, and vntill hee haue gathered vs into the euerlaſting heritage whiche is purchaſed for vs by oure Lorde Ieſus Chriſte. That it may pleaſe him too graunte this grace not onely to vs, but alſo too all people and Nations of the Earth, bringing backe all poore ignorante ſoules from the miſerable bondage of errour and darkeneſſe, to the right way of ſaluation, for the doing whereof, it may pleaſe him to rayſe, &c.

The .xcix. Sermon, which is the third vpon the .xxvij. Chapter.

8 VVhat is the hope of the hypocrite vvhen he ſhall haue heaped vp, and God ſhall haue plucked avvay his Soule?

9 VVill God heare his crye vvhen trouble commeth vpon him?

10 VVill he ſet his delyght on the Almightie? vvill hee call vpon God at all times?

11 I vvill teach you vvhat is in the hande of God, and I vvill not conceale from you vvhat is vvith the Almightie.

12 Beholde, yee haue ſeene all theſe things, and vvhy do yee vaniſhe avvay in vanitie?

[Page] WE ſawe yeſterday, that if we will iudge of the ſtate of men, wee muſt not reſt vpon this preſent life, but we muſt go further: for if we loke no further thā to the life of man: we ſhall ſee that it is but as a ſhadow, & although it were graūted that he had all his own harts deſire, ſo as god wold giue him whatſoeuer he wold wiſh: what were al that but 10 a ſmoke that paſſeth away out of hand? Therfore it behoueth vs to come too the hope that Iob ſpeaketh of heere, that we may haue skill to diſcerne whither a mans life be happie or vnhappie. And hee bringeth vs purpoſely vnto death, declaring that ſith the vnbeleeuers or deſpiſers of God are plucked out of this world by violence: it behoueth vs to cōclude, that they be all vnhappy, and that the pleaſures, riches, honour, & ſuch other like things which they haue, are but deceitfull vanitie, and we muſt not buſie our heads about them. Therfore when a mā liueth after 20 ſuch a ſort in this world, as he knoweth himſelfe to be in Gods hand, ſo as he reſteth & diſpoſeth himſelfe vpon his goodneſſe, and therewithall is readie to remoue hence as oft & whenſoeuer God ſhall call him, aſſuring himſelf that his euerlaſting abiding place is not here but in heauē: then is he in the cace that he may be deemed a happy mā. But as for him that regardeth not God, ne truſteth in his goodneſſe, ne knoweth himſelfe to be in his keeping, but woulde fayne dwell euer in this worlde, and cannot bee gotten hence but by force and conſtraynt: although ſuch 30 a man haue all that he can wiſh for a time: yet is he but a wretched creature. And for the better confirmation of this matter, Iob addeth as now, That God wyll not beare the wicked when they pray, no not euen in the middes of their distreſſes. This deſerueth too bee well marked. Iob ſheweth wherein the cheefe weale that wee can haue or wiſhe to haue conſiſteth, namely in hauing recourſe vnto God, & that he be mercifull to vs to ſuccour vs at our neede. Let vs put the cace that a man had all things elſe that coulde be imagined, and yet wanted this: ſurely all the reſt were 40 nothing woorthe, but ſhoulde bee turned into his bane. VVhat if a man laugh, what if he liue in ioy and pleaſure, what if hee haue goods ynough and to muche, what if all men honour him, and (to be ſhorte) what if hee ſeeme to be a Petigod here by lowe as in a Paradiſe? yet if he haue not this priuiledge of reſorting vntoo God, with full beleefe that his reſorting to him ſhall not bee in vayne, but that his requeſtes ſhall bee graunted: all that euer he can haue beſides, ſhall bee but a curſe to him, and an increace of his decay. Then lette vs marke well, that it is not for 50 nought that Iob bringeth vs heere to the principall poynt of our whole life, as in reſpecte of the weale that wee can wiſhe: which is that God ſhoulde be at hand with vs, and that we ſhould reſort vnto him: that he ſhould heare vs, and that we ſhoulde obteyne our requeſtes and be ayded at his hand according to our neede, and as he knoweth to be conuenient for our welfare. And this is not done here onely: but if wee looke vppon the whole doctrine of the holy Scripture, wee ſhall ſee that men are alwayes vnhappie if God looke not vpon them, and bee readie to heare 60 them. True it is that we conceyue not ſo much, by reaſon of our greate dulneſſe: but ſurely if we had but one ſpark [...] of good vnderſtanding, there is none of vs but he ſhould perceyue, that this doctrine is totoo true. So then let vs open oure eyes, and learne too inioy this happineſſe, and know wherevpon the ſame is chiefly grounded, ſo as wee may vnderſtande, that if we haue not God ſo fauourable vnto vs, as we may reſort vnto him with aſſured truſt and certaintie that he will be ready to help vs at our neede: we be totoo wretched. And furthermore if we bee in ſo good cace, as that we can haue recourſe vnto God: there is nother affliction nor miſerie, that can hinder vs from beeing happie. For beholde, the remedie that ought to ſuffize for all oure miſeries, is that God promiſeth to ſtrengthen vs vp, when we be as good as beaten downe, to deliuer vs in time conuenient, yea and to turne all our miſeries to our welfare & ſaluation, ſo as they ſhall become as many furtherances to helpe vs forward to the euerlaſting life, & he wil make vs perceiue that he ſent vs not any thing, which was not conuenient and behouefull for vs. Such promiſes ſerue to aſſwage our ſorowes: and morouer, euery one of vs may glorie in them, according alſo as S. Paule ſpeaketh in the fifth to the Romanes. For vnder the peace that hee maketh mention of there, is cōprehended that which Iob ſpeaketh here. VVe can haue no peace with God except we be ſure of his loue, ſo as the gate be opē for vs to haue acceſſe vnto him. VVhen wee haue that once (ſayeth S. Paule:) we be ſure & fully perſwaded that we be the childrē of god, ſo as we may glory of the euerlaſting heritage which he hath promiſed vs. This in effecte is all that Iob ment here by ſaying, will God heare the prayers of a wicked man? yea though hee call vppon him in his trouble? But heere it may be demaunded, howe it happeneth that God refuſeth a man that calleth vpon him, ſeeing he hath promiſed that he will alwayes bee inclined to ſuccour vs, yea and that he will not tarry till he be intreated, but will preuent our ſute: or at leaſtwiſe we be ſure that as ſoone as we open our mouth, God will be ready to ſuccour vs, as he ſayeth by his Prophet Eſay. Howbeeit in the other ſentence that I touched afore, it is ſaide, I will heare them before they crie. But here we ſee a threate which is cleane contrarie, whiche is that although the wicked haue theyr recourſe vnto God, & deſire him to haue pitie vpon thē: yet will hee not heare them. The ſolution is verie eaſie, if we wey well what is ſayd in the Pſalme: namely that god is neere vnto all ſuch as call vpon him in truth. There the Prophete ſheweth, that many ſeeke God, howbeeit faynedly. By reaſon whereof we bee conuinced, that there is none other meane to rid vs of our miſeries, but only that God ſhould take vs to his mercy and be pitiful to vs. The very vnbeleeuers do calvpō God without regard of him, notwithſtanding that they haue mocked at the religion, and at all things that are ſpoken to vs in the Scripture cō cerning Gods prouidence, & the mercie and grace which we muſt looke for at his hand. Therefore if they bee pinched with aduerſitie, they cry out, alas my God. And what is it that driueth them therevnto? Euen their mother wit. So the hypocrites and deſpizers of God maye well haue ſome forme of praying. Not only to pray from the teethe outwarde while theyr minde is otherwiſe occupied: but oftentimes (as men may perceyue) euen with ſome harty affection (for they bee forced to it:) but yet is it not in [Page] truthe. For they haue not the knowledge to ſay, my God calleth me and allureth me to him, and I ſhal not be diſappoynted in cōming to him. Seing it is his pleaſure to recken me in the nūber of his children: I will go to him, not vpon a fooliſh raſhneſſe and preſumption, but with obedience to the voyce of my God, truſting to his promiſſe. The hypocrites cannot ſpeake that language: and therefore they haue no truth in them. For it ſtandeth them in hand to haue fayth, & faith depēdeth vpon Gods promiſes, which the vngodly neuer taſted of. Againe, we ought 10 to haue a feeling of our miſeries, ſo that whē a mā approcheth vnto God, he muſt be abaſhed in himſelfe, he muſt be ſorie for his ſinnes, he muſt hate himſelfe, & he muſte acknowledge himſelf to be exceeding wretched. But the wicked & hypocrites haue none of all this. Although thē that they haue their mouths open to call vpon God: yet do they but vnhalowe his holy name, bicauſe there is no right meening in thē. And therfore they fulfill that which the Prophet Eſay ſayth in his nine and twentith chapter: whiche is, that they preace vnto God with theyr mouth 20 & their tung, but their hart is alwaies a great way off. So then let vs marke well, that when our Lord ſayeth and auoucheth, that he will heare all ſuch as call vpon him: he meeneth that their prayer muſt proceede of faith, & men muſte haue bethought them well of his promiſes aforehād, therby to take boldneſſe to come vnto him: and yet that therewithall they muſt acknowledge themſelues to be as they be that is to wit, forlorne, damned, & deſtitute of all goodneſſe: and this muſt we be throughly perſwaded of, to the ende that we may reſort to the fountaine of 30 his goodneſſe & grace. Now can we not thinke it ſtrange though god put backe the hypocrites & wicked men whē they come vntoo him. For they come not with a willing mind, nor with a pure affectiō, but they would fayne ſhun God if it were poſsible. How beit foraſmuch as they cannot ſhift thēſelues from him: they come to him by compulſion. But what a comming is that? Therfore when we pray vnto God, let vs learne to offer him fre eharted ſacrifizes, and let vs come to him with a willing minde: aſſuring ourſelues that without him wee be deſtitute of all 40 that wee haue neede of, and of all that perteyneth to our welfare. Furthermore, lette vs not doubte of his fauoure and mercie towards vs, ſeeing he hath promiſed vs them: but let vs alwaies beleeue that he is euer ready to receiue vs, and will not be deafe to our deſires when we come to craue thē at his hand. Lo how we ſhall be hearde at Gods hande. And Iob ſetteth downe purpoſely, VVben trouble commeth vpon the hypocrite: bicauſe that then we knowe and feele howe auaylable our prayers are, and what frute they yeeld vs. True it is that God ſheweth his goodneſſe 50 towardes vs euery minute of an houre: and although we perceyue it not by and by, yet doth he preſerue vs frō the miſeries that hang ouer our heade, and putteth his hande betwixt vs and them. So then, we cannot but be acquainted with Gods grace in the time of proſperitie, & knowe that we be mainteyned by the ſame: but yet haue we not ſo certaine and euident experience of his fauour & help, in proſperitie, as in aduerſitie. Forwhēſoeuer miſerie pincheth vs, and death threatneth vs, we haue the wit to diſcerne that we were forlorne and fordone, if God ſhould 60 not ſtep before vs to reskue vs. And in good ſooth howe ſhould we be troubled, if wee had not that conſideration? Ye ſee then an euident demonſtration, that God hath had pitie vpon vs. And ſo, affliction is the thing wherein God ſheweth himſelfe cheefly to be our ſauiour. And heere ye ſee why it is ſayd in the Pſalme, Thou ſhalt call vpon me in the day of thy trouble, and I will heare thee, and thou ſhalt glorifie me. But is it therfore to be ſaid that we muſt not ſeeke vnto God, but when we be in neceſsitie and at the laſt caſte? No: for we ſhould be too retchleſſe if wee ſhould tarry till ſuch conſtraint came. Then behooueth it vs to call vpō God at all times, as ſhall be ſhewed anone. But yet doth our Lord prouoke vs by ſcourging vs, & in ſo doing he correcteth our ſlouthfulneſſe, & quickeneth vs vp to come vnto him. It is expreſly ſayd, that that is the time wherein we muſte call vpon him, and that that is the very due and conuenient ſeaſon, according as it is ſayd in the two and thirtith Pſalme, that the rightuous ſhal ſeeke God in due time: that is to ſay, whē their aduerſitie preſſeth them. Not that we haue not occaſion to do ſo continually: but bycauſe we haue more occaſion then, than at any other time. And hereby we be warned, that whenſoeuer we be pinched to the vttermoſt, ſo as we can abide no more: wee muſte not faynte, but rather take courage to come vnto God, knowing that he allureth vs, not only by worde of mouth, but alſo by his doings: and that hee not onely reacheth vs his hand and willeth vs to take it: but alſo dooth as it were drawe vs by force, by reaſon of the great ſluggiſhneſſe that is in vs. Lo what we haue to mark in this ſtreine. Now herewithall let vs vnderſtand, what is the frute of our faith. It is, that in all our aduerſities wee be right happy, and that all the curſes which God ſendeth vppon men for their ſinnes are turned to our welfare by meanes of faith, whē we pray vnto God, and haue our recourſe vnto him. And why? For in the mids of our troubles he ſheweth himſelfe our Sauiour, and maketh vs too feele that hee is neere at hande with vs. After that Iob hath ſayde ſo: he addeth, that the vngodly will not delighte in the Almightie, nor ſeeke alwaies vnto him. VVhen he ſayth that the wicked man will not ſeeke alwaies vnto God: it is a confirmation of that which hath bene touched already: that is to witte, that we muſt not onely pray when we can none otherwiſe do: but alſo that we muſte do it ordinarily, as in very deede we cannot paſſe one minute of an houre without Gods helpe. And ſurely the fauoure that we looke for at his hande, conſiſteth not onely in deliuering from death when wee be as good as at the pits brim: but alſo in preſeruing vs and in turning awaye euill from vs. For we ſee that in this life we bee continually beſeeged with a hundred deathes, and the miſeries wheretoo we be ſubiect, are without number. God therefore muſte be fayne to garde vs, and to be our wall and bulwarke, according alſo as he ſayeth by his Prophet Eſay, that hee is our fortreſſe and ſhielde, and ſo is hee alſo named oftentimes in the Pſalmes. Yee ſee then how we ought to call vpon God, not onely when hee toucheth vs, and ſmiteth as it were with hard ſtrokes vpon vs: but euen when wee be at our eaſe and reſt, & perceyue no daunger towarde: euen then (ſay I) behoueth it vs neuertheleſſe to conſider, to how many miſeries our life is ſubiect: that beeing perſwaded that wee can not eſcape them excepte God preſerue vs, we may runne vnto him and ſay, Alas Lorde, [Page] keepe vs thou vnder thy protection, and by thy prouidence make vs able too paſſe through ſo manye deathes which hem vs in rounde about. And this muſte bee done both euening & morning. Moreouer we know: (without going any further) what temptations aſſayle vs dayly. And therefore when we pray vnto God, it muſt not only be that he ſhoulde preſerue vs from the daungers wherin we are concerning this preſent life: but the cheefe poynt is, that he ſhoulde reach out his hande to deliuer vs from Satans temptations, and not ſuffer vs too fall into euill,10 according as there are deadly downefalles whereinto we may tumble euery minute of an houre, if wee be not hild vp by his power. So 20 then lette vs marke what neede the faythfull haue too bee ſo defended and ſhielded by Gods hande. For when Satan cannot ouercome vs on the one ſide, hee vndermineth vs anewe both before and behind, and hee aſſaulteth as well at one ſide as on the other, and as well aboue as beneath. He hath ſo many fyrie and burning dartes, that hee woulde wounde vs to the death, were it not that God dooth defende and preſerue vs. So then it is not ynough for vs to pray onely once a day, or when the neede it ſelfe conſtrayneth vs: but it ſtandeth vs in hand to do it continually, and to make an ordinarie exerciſe of it. And thus ye ſee why it is ſayde, that the wicked prayeth not at all tymes vnto God. But there is yet one poynte more which we ought to marke well. For Iobs intent is to do vs to wit, that whereas the wicked man doth nowe and then make countenaunce to pray, yet doeth he not continue in that minde, he proceedeth not conſtantly and after one continuall rate. And heere ye ſee wherein 30 the prayers of the hypocrites differ from the prayers of Gods children. For an hypocrite, withoute examining of his owne hearte, will welynough doo the ſame thing that Gods children do: to outwarde ſight hee will pray vnto God, yea and he will acknowledge that he hath neede to do ſo. But if the leaſt temptation in the world light vpon him, he fretteth with himſelfe & meddleth no more with calling vpon God, but grunteth agaynſt him, and fometh vp ſuch rage, as he ſheweth well that he nother depended vppon God before, nor truſted in him, nor ſoughte him 40 with a rightmeening minde, and that all was but counterfetneſſe. Thus ye ſee how the hypocriſie of the faythleſſe is diſcouered, when our Lorde handleth them not after their owne liking, but holdeth them ſhut vp in ſome diſtreſſe. For then they fret & fume againſt him. But cōtrariwiſe if God ſcourge the faithfull man that hath prayed to him in his proſperitie, & in the time of his reſt: he ceaſſeth not to holde out ſtill, in beſeeching him to playe the ſurgion in healing of the woundes that he hath made. To be ſhort, Gods children continue in prayer, and haue the 50 ſayde perſeuerance or holding out, in ſo muche that although God afflict them, & ſeeme to turne his backe too them, & to be deafe to their requeſtes: yet neuertheleſſe they hold on ſtill, and neuer giue ouer cleane. Contrariwiſe, if God graūt not the faithleſſe their requeſt as ſoone as they pray vnto him, if he pleaſure them not by and by, if hee perfourme not theyr deſires withoute delay: they thinke they haue loſte their tyme. And ſo we ſee that the faſhion of praying a right, is firſt, not to tarry till extremitie cōpell vs: but rather to be doing aforehand as neede is 60 that we ſhoulde, praying God to preuent vs with his gracious goodneſſe. Take that for one point. Againe, if we be in trouble & diſtreſſe: let vs not ceaſſe to pray, as well as if we were in proſperitie. For although God ſeeme not as then to fauour vs, but rather to be an aduerſarie & an enimie vnto vs, by the eſtimation of oure fleſhly vnderſtanding: yet behooueth it vs to exerciſe our faith in calling vpon him: and whereas it may ſeeme to vs that we haue not auayled awhit by praying, but rather that God is deaf to our requeſts: yet notwithſtāding let vs hold on ſtil, & not leaue off. But when we haue ſighed & ſobbed to day, if we feele no aſſwagemēt by it, let vs returne to the ſame remedie againe tomorrow. In good faith, yee ſee that although a ſicke perſon perceiue not that his Phiſition hath done him good at the firſte: yet will he not ceaſſe to beleeue his counſell ſtill. And is it meete that we ſhould put more truſt in mortall men, than in our God? So then let vs wey well this ſaying that is ſet downe here for praying continually vnto God: and let vs thinke, that it is too no purpoſe for vs to go too God at ſtartes, to deſire him too haue mercie vppon vs: but that wee muſte doo it diligently, and euery man ſtirre vp and taske himſelfe to it both euening & morning, ſaying: VVhat? wretched creature, ſleepeſt thou heere? Knoweſt thou not what neede thou haſt that thy God ſhoulde ayde thee? And againe, if we bee afflicted, and ſuffer aduerſitie: let vs not ceaſſe to call vpon God, nother let our harts fayle vs, aſſuring our ſelues that our afflictions ſhall turne to oure welfare and ſoulehealth. But let vs hold on all the dayes of our lyfe, yea & let our holding on be ſuch as we may be importunate, according as our Lord Ieſus Chriſt ſhe weth vs in the parable, where he exhorteth vs to pray without ceaſsing, although God ſhew not by effect at the firſt, that hee heareth vs. But there is yet further, that the wicked man will not ſet his delight in God, which is a notable ſaying, & conteineth a good leſſon. For heere Iob putteth a difference betwixte the pleaſure or ioy that Gods children and the faithfull ſort haue: and the pleaſure which the faithleſſe take. Hereby we vnderſtand, that all skorners of God, all malicious perſons, & all looce liuers, (although they ſeme to be the happieſt folke in the whole worlde) are vnhappie, and there is nothing but wretchedneſſe in them. On the contrarie parte, although the children of God bee taken to be forlorne, wretched, & as it were damned creatures: yet are they right happy bycauſe they ſet their delight in God. Thus ſee wee a ſentence right worthy to be well marked, and to be called of ten tymes too rememberance. There is none of vs but hee deſireth to haue ioye: and yet in the meane while wee knowe not what the true ioy is, nor wherein wee ought to take it, nor wherevntoo wee ought to referre it. And that is the cauſe why the ioy of this worlde is curſed by the mouthe of Gods owne ſonne, who ſayeth: wo be to you that laughe. And why? VVill God haue vs to bee alwayes ſad? Is God greeued and offended that we ſhoulde make any myrth? To what purpoſe ſerue the texts where it is ſayde that God would fayne haue men to be merrie, and giueth them wherwith to be merrie? For hee not onely voutſafeth too giue them nurriſhmente and ſuſtenance: but alſo giueth them abundance wherwith to be merrie. Howe commes it to paſſe then, that our Lorde Ieſus Chriſt curſeth the laughter of the worlde? It is bicauſe men beſotte themſelues in their [Page] mirth. And what is their ioy? It is a cleane forgetting of themſelues, and a turning awaye from God, according as wee ſee that moſte men cannot bee merrie, vnleſſe they thruſte God a good way off, and runne ryot, and gyue themſelues to ſuche ſuperfluitie, as there remayneth no more wit nor reaſon in them. For ſomuche then as men do ſo paſſe their bounds, needes muſt their mirth be curſed. To bring examples heereof is needeleſſe as now: woulde God the thing were not ſo much knowen and practized as it is. But what? There is not that man of vs all, that findeth 10 not the ſame vice in himſelfe. For if there bee any talking of God, wee woulde fayne that it were quickly at an end. I ſay [it were ill with vs] if our Lord made vs not to feele the ſweeteneſſe that we finde in him. For he that hath once taſted of that, can neuer haue his fill of talking of God, but will preferre the minding and muzing vpon God, before all the pleaſures in the worlde. But as for thoſe that are giuen to vanities, they ſtand vpon thornes till they bee gone, when there is any ſpeaking of God. And why? For that is a melancholike matter too them.20 And truely wee ſee, that bothe in feaſting and in talking, & in ſuch other like things, it is but a trouble to the whole companie to haue mention made of God. Therefore let vs not thinke it ſtraunge, that God pronoūceth this horrible curſe agaynſte the mirth of the worlde, ſeeing it is ſo frowarde that it runneth quite oute of ſquare from the right waye, and keepeth not it ſelfe within any boundes, nor can bee merrie but in all wantonneſſe and diſorder. So then let vs come backe too that whiche is ſayde in the lawe. Thou ſhalt bee merrie in the preſence of thy God.30 This leſſon of beeing merrie in the preſence of God, is of greate importance. And it cannot bee doone, without acknowledging, that all the good things which we haue, do come of him, and that hee giueth vs them to the intente that wee ſhoulde take him for our father, and yeelde him thankes, acknowledging him to bee the fountayne of all goodneſſe, and that wee ought to ſticke vnto him. To be ſhort, they that reioyce in the preſence of God, ſticke not to creatures, nor to any of all theſe corruptible things, but do knowe that it behoueth them to impute all things 40 to Gods fatherly goodneſſe, and to receyue the benefites whiche hee beſtoweth vppon them, as a confirmation of his loue and fauoure. Thus yee ſee what it is to bee merrie or too reioyce in the preſence of God. Contrariwiſe howe fare the vnbeleeuers? As I haue ſhewed alreadie, they cannot ſo muche as laughe or bee merrie, but they muſte as it were ſeparate themſelues from God, & turne theyr backe vppon him, yea and quite and cleane forget him. But ſuche manner of mirth is curſed. And ſo wee ſee nowe what Iobs meening is. For he iudgeth of mens happineſſe 50 as he ought to do, he reſteth not vpon the things that are ſeene: for it hath ſo falne out, that the very heathē men could skill to ſay of this imaginatiue happineſſe, that it is like a fayre picture. Looke me vpō an Antike of timber, it is well guilded ouer, and it gliſtereth maruelouſly: but within it ſhalbe eaten with mothes or other wormes: euēſo is it with al the braue lads of the world, which laugh at God, to ſport thēſelues withal. For they may wel haue bothe credite, and riches, and pleaſure: and they may be thought to haue the happieſt life of the worlde: but in the 60 meane while they be wormeaten within, & their wicked conſcience playeth the hangman, and ceaſſeth not to torment them, ſo as they wote not where they bee. And foraſmuch as they cannot call vpon God, they muſte needes bee without hope of mercie, and withoute certaintie too ſtay vpon, and alwayes in feare, bicauſe they knowe not howe long they ſhall abyde in that plight. To bee ſhorte, they muſt needes be as blockes and brute beaſtes. But on the contrarie parte, yee ſhall ſee the faithfull ones merry euen inaduerſitie. For when wee haue caſte our eye vpon God, and behilde his fatherly countenance towardes vs: this onely ſaying will comfort vs, wherein hee aſſureth vs that he will not lay more trouble vpon vs, than we ſhall bee able to beare, but will giue vs a good ende of all oure aduerſities, and that when wee ſhall haue indured them paciently, wee ſhall feele that they haue profited vs too oure ſaluation, bycauſe it was expedient and profitable for vs to bee chaſtized at the hande of our father, too the ende hee might drawe vs away from the vanities of this world. Nowe we ſee that which I glaunced at afore: that is too witte, that although the ſaythleſſe haue all things that men are wont to wiſhe: yet is it but vanitie and leazing: and contrariwiſe that although the faithfull bee oppreſſed with manie aduerſities, yet they ceaſſe not to bee right happie, bicauſe they call vppon God, and are able to reioyce in him, forſomuche as they knowe themſelues to bee in his fauoure, and that hee chaſtizeth them after ſuch a ſort, as he turneth all things to their welfare. And heerewithall let vs beare in minde, in what manner men ought to be merrie, as hath bin ſayde afore. True it is that our Lorde giueth vs cauſe and occaſion of mirth, in that we haue breade to eate, and wine to drinke, and other benefites neceſſarie for this life. For there are diuers ſortes of the liberalitie that God beſtoweth vpon vs: as when hee gyueth a man iſſue, when hee ſendeth him goods, and when he maketh him to proſper in ſuch other like things: beholde, it is alwayes a matter to be gladde of. But after what ſort muſte wee bee glad? Euen as in the preſence of our God, as I haue alledged afore. VVoulde we then bee merrie in ſuche wiſe as God ſhoulde bliſſe our mirth, and like well of it, and that it might be as it were in his ſight? Lette vs haue an eye vnto God, and acknowledge ourſelues to bee beholding to him for all our goods, and honoure him for them. Furthermore lette vs haue ſuche a longing after him, as wee may learne, not to beate oure braynes about theſe preſent things, nor to ſet our heartes vpon them: but to aſſure ourſelues that this worlde paſſeth away, and that wee ourſelues muſte paſſe away too, yea and that ryght ſwiftly, and therefore not to tye ourſelues to them, but too go ſtill forwarde vnto God as too the very ende of our race. Now Iob addeth immediatly, That he will teach them what is in the bande of God, and what is with the Almightie. Yea and he addeth, that his freendes were verie vnwittie, ſith that they had ſeene all thoſe things, and yet neuertheleſſe did ſpeake ſo aukly, according as we haue ſeene before. But Iob hath alreadye put a ſufficient difference betwyxte Gods children and the vnbeleeuers, ſhewing that wee oughte not to deeme any mans life vnhappy for the outwarde ſhew that appeereth for a day or twayne, or for a little time: but that we muſte enter innermore, and ſearch what is in the harte, yea and we muſt come to the hope that is in them at their death, [Page] and looke whither while they may lyue heere, they bee ioyned vnto God, and call vpon him and flee to him for refuge, and yeelde themſelues wholly to him, and reioyce in his goodneſſe: and whither that at their death they be able too commit themſelues too his keeping, and to betake their ſoules to him, beleeuing that they be ſafe whē they bee in his hande. For theſe are they that are happie. Contrariwiſe, ſuch as are eſteemed to be honorable, ſuche as are in authoritie, ſuche as lyue in delight and pleaſure: ſuche are alwayes vnhappie, bycauſe they ſeparate themſelues 10 from God, who is the welſpring of all welfare: and when they come to death, they truſte not in him, but are as it were haled awaye by force, whereas they ought to put themſelues quietlye into his handes. Iob then hathe ſufficiently diſtinguiſhed all theſe things already, but yet his intent is to confirme his matter better. And therefore he vſeth this preface, that he will ſhew what is in the hāde of God, and what is with the Almightie: and hee continueth ſtill the ſame matter whiche hee dealt with before: which is, that if we intende to iudge rightly, we muſt not 20 reſt here below: but we muſt paſſe beyond the world by fayth, and looke vpon Gods iudgementes after another faſhion. For beholde, the thing wherein Iobs counterparties were deceyued, is that they iudged after the preſente ſtate, and would needes reſte vpon theſe inferiour things. Iob therefore ſheweth, that it behooueth vs to go to the hande of God, yea and to marke that his iudgements are ſecrete: as if he ſhoulde ſay, ſuche as reſt onely vpon this worlde, and caſt no further but howe things are diſpoſed preſently: ſhall alwaies haue an vntoward & miſordered 30 iudgement. And why? For our Lord calleth vs to him, and telleth vs that althoughe hee execute his iudgementes in part, and diſcloſe them to vs after ſuche a ſort, as we may perceiue ſome incling of them: yet doth he reſerue many things in his owne hand ſtill: like as a prince will not diſcloſe all his minde at once, but will publiſhe ſo muche by proclamations, as hee knoweth to bee expedient for the gouerning of his people. Alſo a man in his owne priuate houſe will ſay ſo muche as ſhall be for the good ordering of his houſholde, and keepe the reſt to himſelfe which is 40 not neceſſarie to be declared. Nowe if mortall men take ſuch libertie: what ſhal God do▪ Is it meete that our Lord ſhoulde ſhewe vs all his iuſtice and wiſedome heere, and make all his ordinances knowen and apparant to vs, and keepe nothing to himſelfe? VVhither were that to goe? Nowe then we ſee what Iobs meening is. Hee rebuketh the froward pryde of men. For that they will needes incloſe Gods mightie power, rightfulneſſe, and wiſedome within the ſtate of this preſent worlde, ſo as it might bee diſcerned. But on the contrary part, no no (ſayth Iob) it is 50 the hand of God that we muſt looke vnto, to know what is in him. And how ſhall we know it? By fayth, and not by our motherwit: for we ſhall neuer reach ſo high by that. But by fayth wee may eſpye, that God reſerueth manye things, yea and that he reſerueth thē in ſuch wiſe as it behoueth vs to be pacient whē we ſee all things troubled & turmoyled, and to tarry till God make vs to beholde the things that are concealed from vs as yet. Thus wee ſee that the doctrine which we haue to gather of this ſtreine, is in effect that we muſt ſo profite our ſelues by all Gods 60 woorkes while we be in this worlde, as we may be able to apply them to our vſe. As for example, when we ſee God ſhew himſelfe mercifull in one cace and rigorouſe in another: let vs learne to truſt in his goodneſſe, and to walke in his feare: how beeit with ſuche regarde of his apparant workes, as wee may in the meane while aſſure ourſelues, that he reſerueth things to himſelfe whiche are not ſeene yet. As how? As now good men are afflicted: and although they haue theyr recourſe vnto him, yet hee ſeemeth not minded to help them. It is ſeene that the plaine meening ſort & ſuch as haue liued without doing any man wrong, are troubled with extremitie, and as it were layde open to the ſpoyle, and God maketh no countenance of deliuering them: and that contrariwiſe the wicked ſorte do triumph and harden themſelues in theyr naughtineſſe, bearing themſelues in hande, that they may miſuſe God without feare: and God winketh at all theſe things. Neuertheleſſe let vs not be greeued and offended when we ſee things in ſuch diſorder, and that God redreſſeth them not at the firſt puſh. And why? For it behoueth vs to call to minde how it is ſaide here, that God hath many things in his hand, which he reſerueth to himſelfe. VVhy dooth he ſo? Though we know not the cauſe, yet muſt we humble our ſelues. For all our wiſedome conſiſteth in ſubmitting ourſelues to the good pleaſure of our God. How beit for as muche as he intendeth to exerciſe our fayth by it, and that we ſhoulde learne pacience by experience: let vs not refuze to ſubmit all our whole vnderſtanding therevnto. Agayne, ſeeyng that God ſheweth vs his woorkes in part: let vs not be ſo blinde as not to ſee that which is apparant. For we neede not to make any far ſearch to get ſome taſt of things: if we liſt to looke vpon them, there is ynough to teach vs. So then let vs not ſhut our eyes wilfully, nother let vs plonder away in vanitie as they doo of whome Iob ſpeaketh here. VVhē God weakeneth vs, let vs be ſure that his minde is, that we ſhoulde ſo knowe his works, as we might yeeld him his due honour, & not reſt vpon preſent things, but fall to concluding that there is a iudgemente whiche it behooueth vs to hope for, and that there all things ſhall bee brought into their righte courſe. And therefore let vs not vaniſh away in vanitie, that is to ſay, lette vs not be turned nor drawne away by worldely things: but let vs recouer ourſelues to the hope that God ſetteth afore vs, whiche is, that Ieſus Chriſte will come to gather vs to himſelfe, and that wee ſhall then ſee how our truſting in him and in God his father is not in vayne.

But now let vs fall downe before the face of our good God with acknowledgemente of our ſinnes, praying him to humble vs in ſuch wiſe, as wee may haue our recourſe vnto him onely, and that foraſmuche as it pleaſeth him to handle vs ſo gently, and to make vs feele his goodneſſe ſo many wayes, to the ende wee might bee moued to come vnto him: he will not ſuffer vs to gad after our owne delightes and luſtes, but that when he hath once brought vs into the right way, we may neuer bee turned out of it, ſo as we may alwayes go forwarde more and more, till wee be come to the heauenly heritage wherevnto hee calleth vs. And ſo let vs ſay, Almightie God our heauenly father wee acknowledge and confeſſe according to the truthe, that we be not worthy to lifte vp our eyes to Heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be, &c.

The .C. Sermon, which is the fourth vpon the .xxvij. Chapter.

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13 Behold vvhat the portion of the vvicked is vvith God, and the heritage that the extortioners receyue of the Almightie.

14 If his children be multiplied, they ſhall be put to the ſvvorde, and his offpring ſhall not bee ſatiſfied vvith breade.

15 Their remnant ſhall be buried in deſtruction, and their vvidovves ſhall not vveepe.

16 Though they heape vp ſiluer as duſte, and gold as clay.

17 The righteouſe ſhall cloth himſelfe vvith it, and the innocent ſhall deuide his ſiluer.

18 He ſhall builde his houſe as a moth, and as a vvatchman maketh his lodge.

19 VVhen the rich man ſleepeth, he ſhall not gather aught: he ſhall open his eyes and nothing ſhal appeere.

IT ſhoulde ſeeme at the firſte bluſhe, that Iob ſpeaketh another language here than he had done afore, & that he ſayes & vnſaies, and agreeth with his counterparties: neuertheleſſe we haue ſeene already that his meening 20 is not ſo. How then ſhall we take the things that hee ſpeaketh heere. For yee ſee, that the cauſe why he hath ſtriued with thoſe that came to cōfort him, is that God doth not alwaies puniſh mē in ſuch wiſe in this world, as that it may be throughly diſcerned and ſeene by eyeſight: and now he holdeth the ſelfeſame opinion that the others haue hilde. But lette vs marke, that Iob in this place ſpeaketh not after his owne meening, but putteth the cace that it were as the other haue ſaide at leaſtwiſe in part. And ſurely we ſhall ſee in the next Chapter, how he 30 ouerthroweth theſe things, & ſheweth breefly that Gods iudgementes are hidden from vs (as he had ſayde heretofore) and that wee cannot comprehende them: for he will compare gold & ſiluer with wiſedome. For although that golde and ſiluer likewiſe bee a metall full of droſſe, and can hardly bee diſcerned of what value it is before it bee fyned: and although it be hard alſo to find the veines of it, bicauſe they be hiddē in the earth: yet are the mines both of gold & ſiluer found out. But as for wiſedome, ſhe dwelleth further off from men, they cannot find hir by digging 40 deepe downward, nor climb ſo high vpward as to come to hir, vnleſſe God giue hir: hereby Iob meeneth, that it is a very hard poynt of wiſedome, for vs to cōprehend Gods iudgements, and that we muſt not make a grounded rule of them, as though wee had the perfecte and full knowledge of them here in this world. So then we ſee in effect that Iob is not contrary to himſelfe, ne condeſcendeth to the talke and doctrine of thoſe that haue hitherto reſiſted him: but rather declareth, that that which they haue ſpoken is partly true, howbeeit not altogither, bicauſe Gods 50 iudgementes are not executed ordinarily in this preſent life, althoughe wee haue nowe and then ſome ſignes of them, and that is all. Now we ſee what Iobs intent is: and it remaineth that wee make oure profite of this doctrine. VVe haue two things to marke in this ſentence. The one is, that the contentes heereof, are a declaration of the puniſhmentes that God executeth vpon the wicked, that is to witte, when he liſteth to puniſhe them in this tranſitorie life. And for the other, wee haue to marke, that when God thinketh it good, he deferreth thoſe puniſhmentes,60 and reſerueth them in ſuche wiſe, as they bee not ſeene at all in this preſent life: and yet that we muſt not be out of quiet for it, as though God were aſleepe & executed not his office. For he knoweth wherefore hee delayeth. The reaſon is vnknowen to vs, but yet it pleaſeth him to do ſo, and his will is the rule of all equitie and righte. Thus yee ſee the two poynts whervnto it behoueth vs to bring backe all that is conteined heere. Nowe as touching the firſte poynt, let vs marke (as I haue ſay de already) that it is not withoute cauſe that God hathe threatned too puniſhe the wicked and the tranſgreſſors of his lawe, after ſuche a faſhion as they ſhall euen haue theyr portion and heritage with him. Heereby wee vnderſtande, that if men ſcape vnpuniſhed heere belowe, and no man taketh vengeance of theyr miſdeedes, and of the outrages and extortions that they haue committed: God who is aboue will not miſſe them. Therefore at length they ſhall come to theyr account, and that ſhall be as their portion or heritage. For although they bee not puniſhed at the firſte day, yet will God worke in the ende. According too that which I haue declared already, I ſay, wee muſte not make it a generall rule, but yet ſhall it fall out ſo oftentymes. Then lette vs learne to haue an eye vnto God in all oure life, and let vs not thinke our ſelues diſcharged when we bee eſcaped the handes of men, nother let vs flatter ourſelues therevpon, as though wee had made a fayre hande: but let vs haue an eye to this heritage which God telleth vs that hee hath prepared for ſuche as haue liued amiſſe. Like as the ſonne and heyre of a man ſhall not poſſeſſe his fathers goods and landes at the firſte day, but ſhall bee owner and mayſter of them in tyme: ſo on the contrarie parte God puniſheth not the wicked ſorte incontinently when they haue offended: but yet is theyr poſſeſsion kepte for them in the end, and ſhall be reſerued certaynly for them, as an heritage whereof they cannot bee diſfeated. Marke that for one point. And now it is ſaid, That if their children bee multiplied, they ſhall go to the ſworde, and their of ſpring ſhall bee ouerthrowen, ſo as it ſhall bee buryed in destruction without any remedy. By theſe ſayings wee vnderſtand, that God not only puniſheth the wicked and the deſpiſers of his maieſtie in theyr owne perſones: but alſo extendeth the ſame vengeance euen vntoo theyr children. Truely we will thinke this ſtrange to our owne vnderſtanding. But it hath bene declared already heretofore, that God may puniſhe the children of the wicked, without dooing them wrong. And why? For wee are all curſed in Adam, and bring nothing but damnation with vs out of oure mothers wombe. Now then if God leaue [Page] vs in oure owne ſtate, all of vs both great and ſmall are alreadie appoynted to deſtruction. If God ſhould rend vp the whole world and plunge it into the bottomeleſſe pit: might he be accuſed of crueltie? No: For his gentle handling of vs commeth of his owne meere goodneſſe, and not of any deſerte of oures. Then if hee withdrawe his grace from the ofſpring of the wicked, and to puniſh the fathers, do wrap their children in the like deſtruction, ſo that for ſomuch as the father hath run further and further into wickedneſſe, his children muſt be faine to fill vp the 10 iniquitie of their auneeſter, and to haue his puniſhmente caſt into their boſome, as the Scripture ſayth: let vs not thinke it ſtraunge, for God knoweth wherefore he doth it. Truely if wee ſhould ſtande reaſoning after our owne imagination, wee would thinke there were ſome reaſon that he ſhould not do ſo. But it is a diueliſhe malapertnes too meaſure Gods workes by oure owne reaſon and vnderſtanding. And herewithall let vs beare in mynde alſo what hath beene declared: that is to witte, that all mankynde is fordoone and damned in it ſelfe, and that God 20 may deale rigorouſly with them without blame. For our ſaluation commeth not of our ſelues, and when God aſſureth vs of it, hee doth it not for our deſerte or worthyneſſe, but of his owne meere mercie as I haue ſhewed afore. And ſo wee ſee that God ought to bee glorified in the rygour that hee executeth vpon the wicked, when he puniſheth them in the perſon of their children. And it ſerueth to caſte the greater terroure vpon all the deſpiſers of God, when they bee threatned that they ſhall bee puniſhed euen in their ofſpring: like as on the contrarie 30 part, when our Lorde ſayth that hee will be gracious and pitifull, to ſhewe mercie in a thouſande generations too ſuch as loue him and obey him: hee meeneth thereby to aſſure vs the better of the infinite loue which hee beareth vs. For when we knowe that God thinkes it not ynough to loue vs and too take vs for his children, but voutſafeth alſo too call our children for our ſakes and fauoure: is it not a ſubſtantiall proofe of his ſingular goodneſſe? Haue wee not ſo much the more cauſe to reioyce in our God, ſeeing that hee not onely receyueth vs to himſelfe, but alſo 40 maketh oure children partakers of the ſame grace? Furthermore for as muche as menne are dull vpon the ſpurre, and bowe not eaſily when God threatneth them: it cauſeth him to ſay, that when he hath puniſhed them in their owne perſons, the ſame rigoure muſt bee faine too extend euen vnto their poſteritie, yea and that euen after their deceaſſe he will not ceaſſe to ſhewe how ſore he hated and abhorred them, by puniſhing their ofſpring. Sith it is ſayd ſo, needes ought the wicked to be terribly afraid, yea thoughe they were harder than ſtone. Howe nowe 50 [may they ſay.] Howe great will Gods vengeance bee vpon vs, ſeeing that euen our children ſhall bee wrapped in it, and that the fragmentes thereof ſhall flye to our poſteritie euen after our death? If oure iſſue muſte periſhe through our fault: howe great and terrible ſhall our own deſtruction be? Thus then yee ſee why our Lorde doth expreſly threaten the wicked to puniſh them euen in their children. It is to the ende that we ſhould be touched neerer the quicke with feare, ſeeing that men are ſo dull and hardharted of their owne nature. But let vs come now 60 too that which was touched in the beginning: that is too witte that Gods iuſtice may bee ſeene, howe be it not alwayes. VVe ſee then that the children of the wicked doe ſoone melte away: and if they haue goodes, thoſe wanze away too: and when they ſeeme too haue wherewith too feede, yea and too fat themſelues throughly: men are abaſhed to ſee howe ſodainly it waſteth away, and no man can tell howe, but that it is ſeene to be ſo. So then if wee looke wiſely vpon Gods iudgementes, wee may well ſee by experience, that it is not for nought that the Scripture ſayth, that God will puniſhe the wicked in their ofſpring. Looke vpon a man that ſhall haue endured great vnquietneſſe and paynes all his lyfe long too gather goodes: In deede hee heapeth vp a greate hoorde, and it ſhall ſeeme that his riches ſhall neuer fayle in his ſucceſſoures: and yet all is conſumed to leſſe than nothing. To whome or too what cauſe may ſuche chaunge bee imputed? Let vs conclude that God putteth too his hande. VVherefore let vs not bee blynded when oure Lorde worketh after that faſhion: but let vs learne to take warning by examples, that we be not caried away with couetouſneſſe, ne imagine that mannes welfare conſiſteth in much gathering: but rather let vs make account onely of Gods bliſsing as of the thing that nouriſheth vs, and will continue to nouriſhe our children alſo. If God reach out his hand to feede vs, it is ynough for vs: let vs praye him to continue it ſtill: and that in ſuch wiſe as wee may perceiue him to be a louing father, and aſſure our ſelues that he will not fayle our children after our deceaſſe. But for as much as the wicked doe take ſo great payne to enriche themſelues: the riches that they heape vp, ſhall be an occaſion to caſt their chlidren into deeper deſtruction than their fathers. And when they thinke them ſelues to haue done maruellouſly well in gathering much: they doe but twine the halters that ſhall draw their children to deſtruction. For had they made them too learne but ſome ſimple handicrafte that they might haue walked conſcionably: the ſame would haue beene a good heritage to them. But when they leaue them poſſeſsions: they become ſo blinde with them, that they giue themſelues to al naughtineſſe, and ſo their riches muſte needes bee an occaſion to make them abhorred both of God and man. For God can not beare their pryde. And men alſo are prouoked againſt them, bycauſe that vpon truſt of their riches, they take vpon them to doe euerie man wrong and anoyance. God therefore is forced to bende himſelfe againſt them. Againe, if they bee accuſtomed too deyntie fare and drunkenneſſe, they can not get oute of it: and that is a cauſe to make them giue them ſelues ouer to all euill in the ende. Nowe looke as the wickedneſſe increaſeth and augmenteth: ſo alſo muſt Gods vengeance growe hoter and riper. Then let vs marke well, that when wee ſee ſuch chaunges, and that the goodes whiche are wickedly gotten by the fathers, are ſcattered and waſted awaye in the handes of their children, thereby God ſheweth vs, that his denouncing of ſuche threates is not in vayne. Marke that for one poynte. But yet therewithall let vs marke alſo (as I began to ſay alreadie) that that is not cō tinuall. For diuers times God taketh awaye the goodes of the godly and of their children, ſo as they bee quyte ſtripped. And why doth he ſo? Euen for ſome reaſon that is ſecrete to himſelfe, and vnknowne to vs. Neuertheleſſe [Page] we knowe that the ſame is for their welfare. For by that meane hee intendeth to inure them too pacience, or too take awaye the occaſion of falling aſleepe heere bylowe, or elſe (to bee ſhorte) hee mindeth as it were too miniſter ſome purgation to them or to let them bloud, bicauſe hee ſeeth well that the abundance which they poſſeſſe, would bee as a noy ſome ſuperfluitie to them. VVhen a ſurgion letteth a man bloud: it ſeemeth to bee to his hurt, and in verie deed it is the ſelfeſame way whereby a theefe murthereth a man: but yet the letting of him bloude by the 10 Phiſition, is for the curing of his diſeaſe and for a good cauſe. Euen ſo it happeneth oftentimes, that God bereeueth the rightuous men of the goodes and ſubſtaunce which hee hath giuen them: or elſe that hee impoueriſheth their children: and his ſo doing is not too the ende that wee ſhoulde take it for any puniſhment: but cleane contrariwiſe, it is (as I haue ſayde) a purgation that hee vſeth towardes his children: and thereby alſo he draweth them backe from being intangled in theſe worldly goods, leaſt the ſame might be an occaſion to bring them and all 20 their ofſpring to deſtruction. Ye ſee that the execution of Gods iudgements where of we haue ſpoken heretofore is not continuall: and therefore we can not make a general rule of it without exception. But let vs come backe to that whiche wee haue ſpoken of ſo often alreadie: and which ſhall bee declared in the nexte Chapter following: which is, that Gods iudgementes are not alwayes viſible ſo as wee might poynte them out to ſay, God dealeth alwayes after this manner. So then, when ſo euer God puniſheth any man, be it in his own perſon, or in his ofſpring:30 let vs looke well vpon ſuch examples, that we may profit our ſelues by them. And if he winke at others, and puniſh them not at the firſt: let vs tarie paciently till the day of the Lorde appeere. For ſo long as we be in this world, we bee as it were in the night, by reaſon that thinges are ſo darke. But at the comming of our Lorde Ieſus Chriſte, all bookes and regiſters ſhall be layd open, and nothing ſhall be hidden any more: and therefore let vs tarie paciently for that daye. Furthermore, if God ſcourage vs, yea euen in ſuche wiſe as wee may ſuppoſe that hee hateth vs, and 40 perſecuteth vs as a mortall enemie: yet let vs not therefore ceaſſe to humble oure ſelues vnder him, and too acknowledge the ſame to bee a meane whereby hee would drawe vs vnto him: but let vs ſuffer him too handle vs as he thinketh good, determining with our ſelues, not to bee wedded too muche to our owne fanſie. For what a thing were it if euerie mans life were in his owne hande, ſo as hee might ſay, I will haue this thing to bee thus, and that thing to be ſo? VVhere were our obedience? Againe let vs conſider what wiſdome there is in vs to couet the thing 50 that is good for vs. Nay rather, cleane contrariwiſe, we be tempted to wiſhe the thing that ſerueth to our vtter vndoing. Thus then ye ſee what cauſe we haue to bridle our ſelues, and to put our ſelues wholly to the good pleaſure of our good God. Nowe it followeth, that when the wicked man ſhall haue heaped vp golde as dust, (as of treaſure, apparell, houſhold ſtuffe and ſuche other things, and alſo of Lande) the rightuouſe ſhall cloth himſelfe with it. This maye come to paſſe manye a time and often, and when it happeneth, wee muſt not bee blinde ſo as wee ſhould not 60 diſcerne the hande of God to fare the better by it. It is ſayde that a man may well turmoyle him ſelfe, hee maye riſe earely and goe late to bed, and yet ſhall be neuer the further forward for it, but rather the more backward, except God bliſſe him: and contrariwiſe that he giueth his faythfull ones what ſo euer is meete for them, euen while they lye a ſleepe. Lo here a threate, Lo heere a promiſſe. VVe ſee it is not for nought that he ſayde ſo. For hee will make the faithfull too proſper: and ſometimes hee will aduaunce them in ſuch wiſe, as that their goods ſhal grow betweene their handes. Againe wee ſee there are a number whiche neuer leaue gathering all their life long, and yet for all that, God ouerthroweth them vpon the ſodein, in ſo muche that when they haue taken great paines, all ſlippeth awaye. VVee ſee it to bee ſo: but doe wee ſee it alwayes? No. Then let vs learne to looke vpon Gods temporall iudgementes in ſuche ſorte, as wee conſtreyne him not to doe at all tymes alike. For there is great difference betwixte the thinges that concerne this preſent life, and the ſecrete iudgementes of God. After the ſame manner muſte wee iudge of his promiſes. For there are promiſes that belong but to the preſent life: and we ſee not thoſe promiſes performed alwayes after one rate, but after as God knoweth them to bee expedient for vs. As touching the ſpirituall promiſes, that belong to the welfare of our ſoules, they be certeine, and it behoueth vs to conclude, that God will neuer diſappoynte vs of them. So then let vs put a difference betweene the thinges that concerne this tranſitorie life, and the things that concern the heauenly life and the euerlaſting kingdome of God. As for this preſente life, wee maye generally well looke that God ſhoulde guide vs in it, and hope that as long as he myndeth to keepe vs heere, wee ſhall be nouriſhed by his goodneſſe, and continue alwayes vnder his ſhadowe and ſheelding: but wee can not particularly determine, that hee will giue vs aboundance of goodes, that hee will graunt vs health, that hee will deliuer vs from oure enemies, or that he will help vs by this meanes or that. VVe can not precizely point vpon any thing: but it behoueth vs to haue oure eyes ſeeled vp: for God will haue vs too be heere as in a battell. But when all is done, we can not fall but vpon our feete as they ſay. For all the troubles of this worlde ſhall not let God from leading vs too the ſaluation which hee hath promiſed vs, and wherevnto he calleth vs. The like is to be ſaid of puniſhments. The curſe of God is euermore vpon the wicked: (that is certaine) and although they bee riche, although they triumphe, althoughe they bee in credite and eſtimation: yet are they not able too call vpon God, and therefore they haue no reſt in their conſciences, but are continually diſquieted, nother can they aſſuage their greefe by the knowledge of Gods goodneſſe, for they haue no droppe of ſuch knowledge as was declared yeſterday. So then although God execute not his vengeance vpon the wicked, to the open ſight of the world: yet ceaſſe they not to be curſed in the middes of their proſperitie: and as for the laſte puniſhment [at the daye of doome,] they can not miſſe of it, they muſte needes come to it though they tarrie neuer ſo long. Yea and when they haue liued a long time in ſuche wiſe as God may ſeeme to haue bene fauorable to them. to be willing to followe their lure in all things: the ſame is farre woorſe for them, than if they had bene chaſtized [Page] in the world. For they muſt bee fayne to pay a deere ſhot for the goodes that they haue crammed vp in this world, for their ſotting of them ſelues in all ryottouſneſſe, for abuſing of his gentleneſſe and pacience, and for mocking at him, and at his doctrine, and at all religion. So then the laſt puniſhment whiche God denounceth againſte the wicked, can not miſſe them. But yet in this world it may welynough fall out that they ſhall not be puniſhed at the firſt daſhe, at leaſtwiſe that we can perceyue. Nowe let vs come to that which Iob ſayeth. The wicked (ſayth hee) ſhall 10 heape vp money as duſt. For God to ſhewe his vengeance the better, ſuffereth the wicked to enrich themſelues after ſuche a ſort, as they ſeeme to be Seagulfes that ſwallow vp all the goods of the world. And certeſſe if a wicked man ſhould neuer proſper: men ſhould not perceiue the puniſhmente that is ſpoken of heere, namely that when he is growne rich, and hath gathered much: yet he can not afterwarde enioy it. If a man ſhould aske thoſe that take ſuche paine to heape vp ryches, what their intent is: O (ſay they) I can not tell what may befall me: for 20 I ſhall growe olde, and I ſhall haue neede of ſuccour, many ouerthwartes do befall men, I will haue wherewith to help my ſelf at my need: and beſides that, I haue children, and I will not leaue them poore. Lo what their aunſwere is which take ſo much paines to enrich them ſelues. Yea, but in the meane ſeaſon, whither it be by reaſon that they reſtreine themſelues from them (as diuers of them be ſo nigardly, as it greeueth them to do themſelues any good, and they dare not helpe them ſelues with their owne, when they want) or whither it fal out that God ſnatcheth 30 their goods out of their hands, (as nowe and then it happeneth that after he hath ſuffered them to haue their full ſcope, he ſtrippeth them quite end cleane of them in one moment, and it is ſeene that they and their ofſping are become poore, and no man can tell howe:) wee ſee they can not inioy the things that they haue heaped togither. And ſo we ſee that this threatning is executed vpō many: namely, that the wicked ſhall heape vp golde and ſiluer and moueables, and yet in the ende good men ſhall come to bee clothed with them. True it is that bycauſe Gods 40 children walke ſimply and playnly, they may want many thyngs, and it may ſeeme that pouertie threatneth to attache them within a daye or twaine: but yet God prouideth in ſuch wiſe for them, as they alwayes kepe on their way ſtill. VVee ſee then that the godly ſhall ſometymes bee clothed with the ſpoyle of the wicked: but yet for all that, what a thing were it to make a certaine rule of it, and too bynde God to it continually? VVherefore it behoueth vs to beare alwayes in mynd that Gods iudgements are not euer apparant and viſible to bee ſeene with mens 50 eyes. VVhen we ſee a wicked man rich, we ſtumble at it, ſaying what meeneth this? And when wee ſee the wicked and the deſpyzers of God honoured: it ſeemeth too vs that God gouerneth not the worlde, and that thinges are guided by Fortune. Behold how faith is vtterly defaced, when we go about to meaſure Gods iudgementes by the thinges that wee can preſently ſee with oure eyes. And therefore let vs learne too ſuſpende oure iudgementes. Verely if God plucke the wicked mennes goodes out of their hands: let vs vnderſtand that he fulfilleth the threat 60 whiche wee heare ſpoken of in this place. And if hee doe not: let vs marke that hee reſerueth the execution of his iuſtice vntill the laſt day, and that he will not bring things to perfection as nowe, bycauſe he will nouriſhe our hope ſtill, and not haue vs wedded to this world, nor ſeeke our felicitie heere bylowe as in a Paradiſe of pleaſure, but to lift vp our eyes aloft and to paſſe as lightly through this worlde as through a iourney, knowing oure ſelues to bee wayfarers and wanderers in this worlde, and that therefore it behoueth vs to trauell continually to the heauenly and euerlaſting heritage. As muche is mente by that which followeth, which is, That the wicked man ſhall buylde his houſe as a moth, and that it ſhall hee as a watchmans Caban, euen ſuche a watchmans Caban as watcheth the Vyneyardes. VVhen the vnbeleeuers and the deſpizers of God doe buyld, they beare themſelues in hand that they ſhall dwel in them a thouſand yeares after their death. For doth not the ſtatelineſſe that is ſeene in the buildings that are made by the deſpizers of God, ſhewe that they imagine an immortalitie in this world? They beare themſelues in hand, that they ſhall prolong their life by their Palaces. VVhen a man hath builded his houſe to continue for a thouſande yeares, he beleeues that his houſe is tyed to him, and that he ſhall by that meanes be renoumed. But God ſcorneth ſuch ouerwening. For this cauſe Iob compareth the houſes of wicked men, too the houſes of mothes. Howe ſo? The moth marreth and waſteth all things, to make himſelfe a lodging: he eateth cloth, he eateth furre, he eateth all that he findeth, and to be ſhorte, where ſo euer a moth lodgeth, it is alwayes too another bodies coſt and hinderance, and yet notwithſtanding there is nothing but corcuption and vermine in his lodging. VVhen a vinekeeper maketh his Caban to watch the vineyardes, it is but for three monthes: for as ſone as the vinetage is done, down goes the Caban: and although no man ſet hande to it, yet it falleth downe of it ſelfe. Euen ſo it is ſayd here, that the wicked men do make them ſtately houſes, and beare them ſelues in hand that whē they haue buylded after that maner, they ſhall dwell in them for euer. But what? VVhat are they themſelues? Euen as a moth, that is to ſay, they haue nothing but corruption, and that muſt they be ſayne to carrie with them continually. Seing it is ſo: ſurely their houſes will not continue long. True it is that they ſhall make a great ſhewe for a time: but in the ende God will beate downe their houſes, ſo as they ſhall not abyde in them any long while. Thus ſee yee a notable iudgement that God executeth vpō thoſe that will make ſuch eſtimation of thē ſelues in this world. And for as much as we ſee examples thereof: wee ought too marke them well, and thereby learne, not to neſtle out ſelues in this world, nor to build by guile, wrong, and extortion. Let our building be according to the goods that God hath giuen vs. And let not ſuch as are well houſed, beſot them ſelues in their owne luſtes to neſtle themſelues here. For let men neſtle themſelues vpon earth as much as they liſt. and yet ſhall it not barre God from plucking them away. Then let vs kepe our ſelues well from making our neſt here bylowe: according as it will bee ſayde in the nine and twentith Chapter, that Iob made his reckning that his ſtate ſhould neuer change. But men beguile them ſelues in behighting them ſelues ſuche euerlaſtingneſſe, and God alſo laugheth their fonde preſumption to ſcorne. And therefore if [Page] the godly be lodged after their owne minde, yet let them count them ſelues as ſtraungers in this worlde, and let them be alwayes readie to part hence whenſoeuer it ſhall pleaſe God. And if they haue not the commodities that were to bee wiſhed: yet let them goe for warde ſtill, and learne to knowe that God aduertizeth them by eyeſight, that this is not the place where they muſt abyde, but that it behoueth them to paſſe further. Thus then ye ſee what we haue to remember when we perceiue that our Lorde will not haue men too ſet their mindes vpon the thinges 10 here bylow. Therfore let vs trauell the right way where hee calleth vs: and then ſhall wee bee bliſſed, then ſhall euerie of vs dwell in reſt all the time that he hath to liue, bycauſe we ſhall not bee troubled with the vnquietneſſe which the wicked and the deſpizers of God haue. Thus much concerning that poynt. And furthermore, although that both we our ſelues, and alſo our houſes bee nothing but corruption: yet haue we this promiſe to comfort vs, that when wee bee reſtored fully to the heauenly glorie, we ſhall haue no more need of theſe materiall buildings 20 here bylowe, yea and that our bodie itſelfe ſhall bee another manner of thing than it is nowe. But yet therwithall let vs learn alſo, not to build with ſnatching and catching and other leude dealings. For that is the cauſe why oure Lorde doth ſo deſtory the great Palaces that are builded, and throwe them quite downe. According alſo as wee ſee the Prophets threaten, that they ſhalbe the dwelling places of ſhreeke Oules, of wylde beaſts, of birds of pray, yea and of nightcrowes and wylde woodwardes. Our Lorde then doth it not but to auenge him ſelfe of the robberies 30 and extortions that are committed for the buylding of great places, according as it is ſayde in the Prophete Abacucke that when ſuche as haue bereft other men of their goods doe build, there is as it were a quire betweene the walles, ſo as one wall ſhall crie oute I am builded vpon bloud, and another, I of murther. Therefore let the faythfull aduiſe them ſelues well when they builde, that it bee not vppon goodes wrongfully gotten, if they mynde too haue ioy of their dwelling. And therewithall how ſo euer the worlde goe, let them not reſt there, to make their neſt 40 of it: but let them be readie to remoue, when ſo euer it ſhall pleaſe God. Nowe furthermore it is ſayde, That the wicked man ſhall die, and not bee buried honourably, and that hee ſhall open his eyes, and ſee nothing. This ſerueth too conclude the matter that hath bene treated of: for Iob meeneth, that it maye well come to paſſe (and ſo it doeth indeede) that the wicked ſhall ſtumble, yea euen after hee hath bene aduaunced. For the thing whereat he looketh, is that our Lorde exalteth the wicked, and afterwarde letteth them fall, yea euen a deadly fall. For as touching 50 their death, they are not buried honorably: and agayne, when they looke about them, they finde no ſuccoure, but are diſappoynted of their longing. Heere we haue a faire looking glaſſe of Gods iudgementes, howebeit that we play not thoſe which held argument againſt Iob: (that is too wit) that wee goe not about too inforce God too ſet things in their perfecte ſtate. For that ſhall not bee done till the laſt day. Yet in the meane ſeaſon, it behoueth vs to bee warned, to looke vpon Gods hande, as ofte as our Lord ouerthroweth the wicked and beateth them down.60 VVee muſt not in this poynte ſeeke any chaunce as the children of this world do, whiche imagin a wheele of Fortune, where as menne are hoyſed vp alofte: and afterwarde let fall agayne. For the chaunges and returnings which we ſee in the world, are not things that happen by aduenture, but it behoueth vp too father them vppon the hand of God. As howe? Sometimes hee puniſheth them that haue abuſed his grace, and ſometimes hee beareth with them, ſo as it is not perceyued that hee myndeth too puniſhe them: but yet they ſhall haue ſo much the more terrible account to make, as I haue touched alreadie. Notwithſtanding, if wee ſee the wicked fall, it behoueth vs to knowe, that God did not aduaunce them without cauſe, but that the ſame was to the ende that their fall ſhoulde be the greeuouſer, euen to breake their necke. Then after they had beene hoyſed vp aloft, God muſt make them to fall after that faſhion. Furthermore, it is not for nought that their buriall is ſpoken of heere. For although it bee neyther heere nor there in reſpecte of our ſaluation: yet are there two things to be conſidered. The one is, that the wicked doe at their death defye, God and nature, and thinke too prolong their greateneſſe and pompouſneſſe ſtill in ſpyte of nature when oure Lorde conueyeth them into rottenneſſe. Yea euen then do I ſay the wordly and fleſhely men make muche more brauerie than in all their life afore. For their ſumptuouſe buriall is too ſaue their memoriall from periſhing, that men might ſpeake of it for euer. So then we ſee, that the fooliſh curioſitie which the worldlings and vnbeleeuers vſe in beeing buried with great pompe, is to continue their pride in deſpite of God. But God laugheth ſuch preſumption to ſcorne. For hee diſappoynteth their expectation, (in ſo much that whereas they purpoſed to be buried honorably) diuers times he hath giuen them a cleane contrarie buriall. Marke that for one point. But yet it is alſo to be conſidered, that buriall was brought in by God. It is no inuention of man without good grounde: but it is Gods ordinance, to the end it ſhould be a witneſſe vnto vs, of the reſurrection & euerlaſting life. VVhen men be buried, they are layde vp in the earth as in a ſtore houſe, vntill they maye bee rayſed vp agayne at the laſt day, and ſo our buriall is vnto vs as a looking glaſſe of the reſurrection. Therefore when the wicked are diſappoynted of buriall, it is as much as if oure Lorde vttered his curſſe vpon them after a viſible manner, yea euen as well in deathe as in life, according as it is ſayde heere. And yet notwithſtanding, lette vs marke, that if the wicked bee buried honourably, wee muſte not bee troubled at it, nor thinke that God hathe forgotten hym ſelfe, or that hee executeth not his iudgementes in conuenient time, for wee ſee what the Scripture ſayeth of the riche man: namely that he was buried. And what ſayeth it of Lazarus? There is no mention made of his buriall: in ſo much that it is not known whether he were eaten with dogges, or whether he were caſt abroade into the feeldes. The Scripture ſpeaketh not of it: it ſpeaketh but of the buriall of the riche man. Contrariwiſe, if Gods children happen ſometimes to lye vnburied. is it to be concluded therfore, that they are accurſed? No: like as when the wicked are buryed, it is not too bee ſayd that they are bleſſed in their death. But it is to ſhewe vs, that God executeth not his temporall puniſhmentes after one egall rate in this worlde, but reſerueth the chiefe [Page] to himſelfe till the latter day. As much is to be ſayd when wee ſee good men burned, and put to open ſhame, and Gods children periſhe with the wicked, yea as touching the bodie, ſo as they bee caried to the gallowes. For although they bee the martyrs of Ieſus chriſt, and that that ſlaunder bee more honour to them before God, than all the preſerments in the world: yet not withſtanding, God gyueth them not burīall. And howe commeth that too paſſe? Howe falleth out the threatnings againſt the wicked, that is ſpoken of here? It behoueth vs to come backe 10 to that which I haue ſayde: (namely) that they be ſuche iudgementes as are hidden and incomprehenſible as yet, and that it behoueth vs to tarie till our Lorde bring vs to that daye, wherein all things ſhall bee diſcouered. In the meane ſeaſon, let vs knowe that the heauen ſhall ſerue for a tumbe too ſuche as are ſo martyred, I meane too the innocents that are put to reproche by the wicked and the perſecuters. And that if they had the honorableſt buriall in the worlde, it were nothing in compariſon of the benefite and priuiledge that God giueth them. For can 20 a man finde a more honourable tumbe than the heauen? But oure Lorde maketh that to ſerue for a tumbe for his children, when he bereaueth them of common and ordinarie buriall. And ſo if it pleaſe God to haue vs buried: let vs know that the ſame is as a record of his goodneſſe. And if hee bereeue the wicked of their buriall: let vs alſo behold his vengeance, both in their life and in their death Yet notwithſtanding, let vs learne to refraine our ſelues, and to haue our eyes as it were cloſed vp in reſpect of his ſecrete iudgemenres, vntill we become vnto the laſt day, where hee will ſhewe vs the things perfectly, which are now out of order.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him to make vs feele them more and more, that wee may bee ſorie for them in ſuch wiſe, as we may deſire nothing but to bee gouerned by his holie ſpirite: and therewithall let vs beſeech him humblie, too vouchſafe to vſe his infinite mercie towards vs, in releaſing the offences whereby we be bound before his iudgement, and that we may ſo paſſe through the world, as we may not be wedded to worldly things, but ſtabliſhed in fayth and hope, vntill our Lorde haue called vs into his Kingdome, where we ſhall fully ſee the things of which we know but a ſmall portion as now: and that in the meane while wee may bee ſtrengthened againſt all the ſtumbling blockes of the worlde, and neuer ceaſſe to giue glorie to oure God, notwithſtanding that ourfleſhly reaſon comprehend not the huge depthes that are in his workes. That it maye pleaſe him to graunt this grace not only to vs, &c.

The .Cj. Sermon, which is the fift vpon the .xxvij. Chapter. and the firſt vpon the .xxviij. Chapter.

19 VVhen the rich man ſleepeth hee ſhall not gather ought: hee ſhall open his eyes and nothing ſhall be ſeene.

20 Troubles ſhall come vpon him as vvater, and a tempeſt ſhall carie him avvay by night.

21 The Eaſt vvinde ſhall beare him avvay, and hee ſhall be gone, and it ſhall hurle out his place like avvhirle vvind.

22 He ſhall ruſh in vpon him, and not ſpare him, he ſhall flee from his hande.

23 Men ſhall clappe their handes togither againſt him, and hiſſe at him out of their place.

The .xxviij. Chapter.

SIluer hath his ſpring, and golde hath a place to grovve in.

2 Iron is taken out of the earth: and Braſſe is molten out of the ſtone.

3 God hath ſet an ende vnto darkneſſe, and vnto all things that tende vnto end, the bounds of darkneſſe, and the ſhadovve of death.

4 He ouerflovveth the riuer againſt the inhabiter, the vvaters are forgotten of the foote, and vvhen they haue riſen aboue a man, they ſinke againe.

5 Out of one ſelfe ſame earth commeth breade, and vnder it there is a chaunge as it vvere fire.

6 There is a place vvhere of the ſtones are Saphyres, and the moulde is golde.

7 No birde hath knovvne the vvay of it, neither hath the eye of the kyte ſeene it.

8 The Lions vvhelpes haue not vvalked there, neyther hath the Lion paſſed by it.

9 He layeth his hand vpon the rocke, and turneth vp the mountaynes by the rootes.

ACcording to yeſterdayes talke, it is ſaid heere, that the riche man ſhall open his eyes and finde nothing. VVhereby it is ment that the rich men ſhall be ſafe for a time, and thinke that they ſhall neuer want any thing. But in the end all ſhall bee hidden from them, and there ſhall bee no more hope for them: they ſhall awake and ſeeke ſuccoure, but not 60 fynde it. The ſumme is, that although riche men ſleepe in their wealth for a time bycauſe they thinke they ſhall neuer wante, and haue their eyes blynded with ouerweening: yet notwithſtanding God doth afterwarde inforce them to ſeeke helpe without fynding it: and then they perceyue, that their truſting their riches was in vayne, and ſo they are confounded. This iudgement of God is dayly ſeene: and therefore, wee bee warned, that althoughe God giue vs all that wee can wiſhe, ſo as wee thinke wee ſhall neuer want: wee muſt not fall aſleepe in [Page] it, knowing that our life is ſubiect to ſo many chaunges, as you woulde wonder to ſee it. Therefore let vs watch in calling vpon God, let vs watch that wee reſt not vpon the things that we haue in our owne handes, let vs watch to knowe that we haue neede to be ſuccored many ways: and by that meane let vs learne to returne vnto God, and to ſettle and ground our ſelues vpon his only prouidence and goodneſſe. This is the warning which wee ought to gather of this ſentence. But this is not ſeene alwayes. Therefore (as I ſayde) let vs learne, not to make a general 10 rule of it: and although the rich men ouerflow in welth, and haue a great trayne about them, and euery man laboreth to doe them ſeruice: And finally that they want nothing: let vs not thinke that God hath giuen ouer his office, but that hee reſerueth too him ſelfe the iudgemente which he executeth vpon ſome, to the ende wee ſhoulde not thinke, but that hee is able too accompliſhe it in this worlde if it pleaſed him. Other men take this ſentence ſomewhat otherwiſe: that is to wit, they referre this ſaying (bee ſhall open his eyes or looke about) not to the rich men,20 but to all men. And [ſo the meening ſhould be] that men ſhall looke about them where thoſe folke are become that liued in wealth, and bare ſo great port in the worlde, and not ſee them any more, according as it is ſayde in the ſeuen and thirtie Pſalme, I ſawe him perking vp as a hie Ceder in Mount Lybanus, and hee touched the clowdes with his heade. But anon after I came backe by him, and founde his place no more. Yee ſee then howe God maketh the wicked to vaniſhe away in ſuch wiſe, that the remembrance of them is wyped out of the world: and this 30 ſenſe will agree well to this text. Furthermore, there are otherſome which vnderſtande not this ſentence, neither of death, nor of buriall as was expounded yeſterday: but as though it were ſayde, that when the wicked man layeth him downe to reſt, he ſhall finde none. Yet notwithſtanding the eaſieſt interpretation is to ſaye, that the wicked ſhall not ſcape, but that God will ſhewe his iuſtice vpon them: and (as I haue ſayde) this commeth to paſſe, howebeit not alwayes. So then, we muſt not euer ſeeke the execution of Gods iuſtice in this worlde: for that were an 40 euill principle, and it would trouble vs, (as I haue declared afore) if we ſaw not theſe things with our eyes which wee haue imagined vpon. Then let vs vnderſtande, that our Lorde delayeth his iudgementes when hee thinketh good, and maketh them not manifeſt to the world. Nowe it is conſequently ſayde, that fearefulneſſe ſhall ouertake the wicked man as a rage of water. He ſpeaketh here of waters: but hee meeneth, that it is as a ſodaine ſtorme, when a tē peſt or a whirle winde commeth by night. As this iudgement of God is cōmon, ſo it is alſo notable: that is to wit,50 that God ſendeth ſuche fearefulneſſe vpon the wicked, as they know not where to become: and that the ſame cō meth as a ſtorme, and as a tempeſt in the night, whiche a man foreſawe not, ne yet tooke heede of. This is ſpoken purpoſely, bycauſe the wicked doe beare them ſelues in hande, that God ought to let them alone in reſt: and yet notwithſtanding, though they be not troubled, they can not be throughly in quiet, bicauſe they haue an euill conſcience: but yet they behight them ſelues wonders. And as it is ſayde in the Prophets (ſpecially in Eſay) they make 60 a couenant with death, ſo as they thinke them ſelues too be in ſuch league and attonement with the graue, that although the earth were couered with a floude, and vtterly drowned, yet the miſcheefe could not come neere them. Yee ſee then howe the wicked are puffed vp with pryde, when God pincheth them not, and how they harden thē ſelues thereby. And ſurely if a man threaten them, and tell them what ſhall be the ende of their attemptes: they are ſo litle moued therwith, that they [...] do mock at it. Thus ye ſee why it is ſayd, That fearefulneſſe ſhall come vpon them as a rage of water: according alſo to the ſaying of Saincte Paule to the Theſſalonians, that when they ſhal ſay peace and all is ſafe: then ſhall they be ſodainly ouerthrowne, and the deſtruction which they thought not of, nor once doubted, ſhall come vpon them. So then when there is any talke of ſuche alteration which God ſendeth vpon the wicked, (which is that he deſtroieth them ſodenly, as if he ſent a ſtorme or tempeſt in the night:) let vs learne, not to be ſo ſotted in fooliſhe preſumption, as to thinke that God will let vs alone in reſt: neyther let vs flatter oure ſelues, but rather let vs knowe that our Lorde intendeth to keepe vs vnder in lowlyneſſe, to the ende wee ſhould haue our myndes the freer too come vnto him, and not bee drawne awaye by the vanities of this worlde, but rather bee prouoked too giue our ſelues wholly vnto him. Yee ſee then howe it behoueth vs to ſeeke peace in God, and not in worldly goodes. If wee doe ſo, let vs not bee afrayde that wee ſhould bee ouerthrowne with any ſodayne tempeſt, or that God will ſende any ſuch fearefulneſſe vpon vs, as ſhall trouble vs: but contrariwiſe, all ſuche as preſume vpon their earthly proſperitie, muſt bee fayne to feele the hande of God: And although not in this world, yet in the world to come, they muſt be faine to come to an account: and thē can they not eſcape the hand of the heauenly Iudge. VVherfore let vs walke aduiſedly. Furthermore, though the wicked be nowe and then without feare, let vs not thinke that God hath forgotten their wickedneſſe: for wee doe not alwayes perceiue his iudgements preſently, as I haue ſayde. Therefore it behooueth vs too tarie for the diſcouerie of them, vntyll the laſt daye: aſſuring oure ſelues, that God will ſometymes trie oure faythe, by holding his hande as it were hidden from vs. And further, it behoueth vs to note, that althoughe the feare whiche God ſendeth vpon the wicked, and vppon the deſpyzers of his woorde, bee not perceyued heere: yet notwithſtanding, they feele a ſecrete feare continually in their heartes, as it is ſayde by the Prophete Eſay, That there is no peace for the wicked, but that they are lyke the waues that beate one againſt an other. So long as there is anye violent winde, wee ſee the water is ſo turmoyled, that the waues breake one agaynſt an other. Euen ſo the wycked (withoute trouble at other mens handes) doe torment themſelues, and are hangmen too them ſelues in all their thoughtes and affections. They ſhall quake at the falling of a leafe when no bodie foloweth them. But this fearefulneſſe ſhal bee ſecrete: for outwardly they ſet a good countenaunce vpon the matter, and alſo they knowe not them ſelues, but are dulled in them ſelues, and chafe at God, and admit not the warnings that he giueth them to moue them to repentance. Therefore let vs learne to ſeeke this peace that I haue ſpoken of, whiche is too haue a good and pure [Page] conſcience▪ ſo as wee leane vnto God and call vpon him. And then although he ſend vs troubles: yet ſhall we not be ſo vtterly ouerthrowne, but we ſhall haue whereof to reioyce in his goodneſſe. But it is ſayde, finally, that they ſhal be caried away by the Eaſt winde, driuen out of their place, and ouer whelmed with miſeries, and ſhall flee away. Theſe ſimilitudes of the Eaſtwinde and of VVhirlewinds are added, all to one purpoſe. For in reſpecte of the countrey of Iewrie, their Eaſterne winde was boyſtouſeſt, as all the holie Scripture ſheweth. And ſo it is ment, that when the 10 wicked haue proſpered, and are become rich and mightie, they ſhall neuertheleſſe be caught away or thrown down, as if there roſe a great tempeſt, and that there came ſodainly ſuche a winde as ſhoulde beare downe all things, ſo as they ſhould be compelled to flee awaye. And whereas they thought thēſelues wel fenced, yea and truſted alſo thervnto: they ſhall wel fele, that al that can not reſtrein the execution of Gods iuſtice vpon them. Although then that they ſcare poore menne, and bee a terrour to euery man: yet muſt they bee fayne to runne away themſelues.20 And why? For there ſhall bee no more power in them to withſtand the inconuenience: they ſhall well knowe that they muſt needes bee vtterly ouerthrowne, bycauſe it is the hande of God that perſecuteth and puniſheth them. To bee ſhorte, it is ſhewed vs heere, that ſuche as bee ſo bolde in troubling others, ſhall be ſo daunted by the hand of God, that they ſhall forget the ſtoutneſſe that was in them, and the Lionlyke courage, and all their pryde, and ſhall become as cowardely as Curres. And why? For they ſhall feele Gods hande which they had deſpyzed afore.30 Heereby wee bee warned too foreſee Gods iudgementes along while aforehande, that wee maye wayte for them paciently. So then althoughe God let vs alone in reſt, yet let vs not ceaſſe to examine our ſinnes, and to acknowledge oureſelues worthie too bee beaten with hys roddes. In ſo doing let vs caſte downe oure heades, and learne to bridle our ſelues, and not bee ſo bolde as to doe amiſſe. Let all our boldneſſe be in calling vpon our God, and in deſpiſing of ſinne, the diuell and the world through his power, in that we be vnder the protection of our god.40 But yet therewithall let vs walke alwayes in lowlineſſe and modeſtie, knowing that ſuche as haue after that ſorte beene a terroure vntoo others, ſhall bee conſtreyned too hyde them ſelues, and ſhall finde no ſafetie, according as it is certaine, that the wicked ſhall bee forced to flee. For needes muſte that thing bee fulfilled in them whiche is ſayde in the Pſalme. Lorde, where ſhall I become, that I maye ſcape thy handes? If I ſhoulde flye aboue the clowdes, thy Maieſtie is there aboue to ſtoppe mee. If I get mee ouer the Sea, thy hande will ouertake mee. If I 50 goe downe into the deepes, thou arte well able to fetche mee backe againe. So then, the wicked maye deſire the Mountaynes too fall vppon them, but it ſhall not boote them: for the hande of God ſhall take holde of them, where ſo euer they hyde themſelues. VVherefore let vs aſſure our ſelues, that they are in a wrong boxe, that ſeeke peace when they bee perſecuted by the hande of God: they may well ſhunne it, but they can not eſcape it: Nowe although this bee not ſeene in all matters preſently: yet doeth not God ceaſſe to be the iudge of the worlde ſtill:60 that is the poynte wherevnto wee muſt continually haue recourſe. And finally, it is ſayde for concluſion, That euery man ſhall clappe his handes, when hee ſeeth the wicked after that faſhion, and euerie man ſhall hiſſe at them in the way of ſcorne and mockeris, out of his place. That is to ſay, the poore folke that had beene oppreſſed afore, and durſt not ſhewe them ſelues abroad in the ſtreats, bycauſe of theſe Robbers that fleeced them, and were readie to eate them vp, ſhall reioyce when our Lorde doth after that manner deſtroye ſuch as had beene in credite and authoritie, in ſo much that they ſhall clappe their hands, and mocke at the pryde and ouerweening that is in ſuch deſpizers of God. Heere it might be demaunded, whether it bee lawfull for the good and faythfull, to bee glad when they ſee the fall of the wicked. This were a ſuperfluous queſtion in this place, bycauſe it is not tolde vs that it is lawfull ſo to doe: but only barely ſhewed vs, that the worlde is glad of it, according alſo as it is ſeene by experience, that when the pillers and pollers that haue moleſted all menne as well great and ſmall, do die, and are beaten downe by the hand of God: it is a thing that all men reioyce at. And why? For they haue bene the enemies of the worlde. But yet wee muſte marke this caueat, that if our reioyſing were not fleſhly, ne proceeded of a deſire too reuenge, it were good and holie, and allowable before God. But if wee bee prouoked to reioyce through aduengement, or through fleſhly affection: then is oure gladneſſe curſed, and to be condemned. And ſo when men are moued by their paſsions, whether it be to gladneſſe or to ſorrowe: ſurely their ioy, or their ſorrowe is commonly ſinfull. VVherefore if a man will reioyce at the fal of the wicked, he muſt not doe it vpon any fleſhly deſire, but onely in allowing Gods iuſtice, and in agreeing to that which hee ſheweth: and yet in the meane while hee muſt alwayes bee eſtabliſhed and grounded more and more in his feare and loue, and alſo haue good gouernment of his owne affections. Thus you ſee that it may bee lawfull for vs to reioyce in the deſtruction of the wicked. But let vs take good heed that wee bee not ſtirred therevnto by our fleſhly affections, ne intermeddle any thing of our owne. Yet notwithſtanding as touching this preſent texte, let vs marke howe it is ſhewed vs heere, that the wicked whiche are full of ambition and vayneglorie, and ſeeke to haue the eſtimation of the whole world, muſt needes become lothſome, and God will bring them ſo into hatred, that euerie man ſhall reioyce at their deſtruction. Yee ſee then that they ſhall bee diſappoynted of their expectation. Althoughe this happen not at all times: yet let not vs think that our Lorde hath therefore forgotten his duetie, but let vs tarie for the reuelation whiche is promiſed vs at the laſte daye. And heere yee ſee why Iob declareth many of the ſecretes of nature that are ſeene in the worlde, and therevppon concludeth, that if a man had the vnderſtanding of all the thinges that are hidden, yet notwithſtanding, Goddes wiſedome, ſurmounteth and is farre hygher. Some take this as though it were ſayde: thinges chaunge in this worlde, and wee ſee no continuance in the order of nature: for where fruitefull feeldes haue beene, that haue borne good corne, there menne ſee fire: that is too ſaye, barreynneſſe. And where a man woulde haue thought there hadde beene but grauell or ſande, there oftentimes hath beene Golde, and precious ſtones. [Page] VVe ſee them many chaunges in the world, as it is ſayd in the hundred and ſeuenth Pſalme. That is the matter whiche the Prophete treateth of there, ſhewing that by reaſon of mens ſinnes, the earth becommeth barreine, in ſo muche that it ſeemeth that men haue ſowne ſalte there: And the places that were well inhabited, become deſerte, ſo as men are conſtreyned to eſchue them for famine, and for the heate and colde, which greeue them in ſuche wiſe as they wote not where to become: And alſo that God with his goodneſſe, ouergoing the naughtineſſe of man,10 maketh the feeldes frutefull which were barreine before, and maketh ſtore of ſuſtenance, where grewe not one graine of corne before. Some then are of opinion, that Iob meant heere to make ſuch a deſcription, as is conteyned in the ſayde Pſalme. But I haue alreadie ſhewed you his meening: that is to wit, that there are many things in the worlde which are ſecrete: and wherein there ſeemeth to be no reaſon: and yet notwithſtanding men ſhall finde reaſon in them at the laſt, and alſo finde the things that are hidden: but as for Gods wiſedome, men ſhall neuer 20 attaine to it, nor reach ſo high. And this compariſon holdeth from the ſmalleſt to the greateſt: as if Iob ſhoulde ſay, go to my freendes, it is a verie hard thing to mans vnderſtanding, to ſeeke out the meanes howe to finde out golde and ſiluer, and precious ſtones. True it is that men do neuertheleſſe bring it to paſſe: but yet may it well be called a ſecret of nature. Alſo ther are other things wherin men are grauelled, and can do no more but wonder at them: for that ſomtimes ryuers runne out of ſome place where none was euer thought too bee before: according 30 as there be waters which ſometimes riſe, and ſometimes fall, ſo as a man maye ſometimes goe through a place on drie foote, and anon after the water ſhall ſwell vp to hys chinne, and one while the brokes ſhall drie, another while increaſe. Verely there ſeemeth to bee no great ſecrete in this: for the brokes increaſe by the melting of the ſnow, and by great raine: but you ſhall ſometimes ſee ſprings dried vp, and anon after guſh out water ſo abundantly, as a man can not ſay, but that God mindeth too ſhewe his power in ſuch chaunges. Theſe therfore are things which 40 are ſeene in the worlde, and ſerue for this preſent life, and yet are darke. But it is yet further true, that mans reaſon may wel inquire of them, and ſtudie vpon them, ſo as hee ſhall finde ſome reaſon. But Gods wiſedome is an other maner of thing. VVhen we come to his iudgementes, let vs not thinke to conteine them in our brayne, or to compaſſe them with our wit: but let vs reuerence the things that we knowe not, confeſsing that the Maieſtie of God is ouer hie for vs, and that is becommeth vs not to goe about to abace it in ſuche wiſe, as to imagine to determine 50 of it as we thinke good: but let vs content ourſelues with that which God ſheweth vs, aſſuring our ſelues that there is an ouerlong diſtance betwene God and vs, and that he muſt bee fayne too come vnto vs, or elſe wee ſhall neuer come vnto him: howe be it in comming to vs, hys meening is not that we ſhall yet knowe the things that he wil ſhewe vs at the laſt day. Thus yee ſee what Iobs meening is. Notwithſtanding, it is not neceſſarie as nowe to ſtande vpon all the things that are ſpoken heere. For the intent of the holie Ghoſt, is not to ſhewe vs the cunning of ſuch 60 mynes. It would be a verie ſmall profit, if I ſhould beſtow three or foure Sermons too teach you too ſeeke out the mynes of gold and ſiluer: For it is not the thing that we haue to ſeeke, and euery man would not occupie himſelf in that trade. So then we muſt not ſtand vpō euery peece when wee finde mention made of mynes of gold and ſiluer, or when it is ſayd vnto vs, that there is gold or grains of mettall to be found in the ſand or in ſome ryuer. But it ought to ſuffiſe vs, to ſee that God hath put ſuch ſecrets in nature, to the ende to be magnified by vs. Thus ye ſee the effecte that we haue to beare in mynde which is, that if we ought to acknowldge Gods infinite power and wiſdome, yea euen in the leaſt things in the world. Muche more ought we to do it in the ſecretes that are ſo ſtrange to vs, as is golde and ſiluer, and ſuch like things. For then ought we to be more moued, and our mynds ought tobe better wakened, that we may the better perceyue and vnderſtande the ineſtimable power of our God. For oure Lord will not haue vs dullardes like blocks of wood: but he would haue vs to behold the workes of his hand. And indeede it is good reaſon that wee ſhould knowe them, and thinke vpon them: yea euen in ſuch wiſe, as we may yeeld him his due glorie, and be moued thereby to know what the worker is, ſo as we become not like the vnhappie wretches, that walke in the worlde, treading Gods workes vnder their feete, and knowing not his Maieſtie. Therefore let vs not bee ſo brutiſhe, but at leaſtwiſe although we be not ſo heauie and groſſe as not to conſider Gods maieſtie and power in common and baſe things: yet whē we come to things that are ſtrāge to vs, let vs be moued in that caſe, and begin to conſider that there is a God that worketh by wonderful means: Or otherwiſe our vnthankefulneſſe wil be vnexcuſable, if we thinke not vpon it. But therwithal let vs mark, that God wil not haue our mynds tied to the things of this world: he had leuer that we ſhuld come vnto him, & that we ſhould know how to profit ourſelues by the warning that he giueth vs. VVeſe then that the principal poynt which we haue to marke in this ſtrein, is that when we meete with any of Gods high and excellent works, we ſhuld ſet our mynds vpon thē, to conſider them wel, and that in conſidering them we ſhuld alſo glorifie God. It is ſayd expreſly, that God hath bounded the darkeneſſe. Yee ſee howe darkneſſe hideth all things. In the day time men may diſcerne white and blacke aſunder: but when night commeth, beholde, all things are defaced, oure ſenſes fayle vs, we diſcerne not a man from a ſtone, wee diſcerne not a houſe from a hill. But yet for all this, the darkeneſſe whiche bereeueth menne after that ſorte of their ſyght and diſcerning, is bounded, and God ſetteth it a ſtinte in the ende. Heereby Iob meeneth, that althoughe there bee a greate diuerſitie of thinges in the worlde, yea euen vnto the verie darkeneſſe that hydeth awaye the ſyght of all things: yet notwithſtanding menne do go through with them: for anon after, God ſendeth light, and the darkeneſſe continueth not for euer. And heere wee haue a good and verie profitable leſſon: whiche is, that mans reaſon may haue ſome abilitie to vnderſtande and iudge of theſe lower thinges, whiche concerne the preſent tranſitorie life: but as concerning the things that are heauenly, and belong too the kingdome of God, and as concerning his iudgement: all thoſe things are hidden from vs. I ſayd that this doctrine [Page] will be very profitable, yea verely if it be well vnderſtood as it ought to be. Truely there are many euen of the ſmalleſt and loweſt things which we cannot conceyue, except God giue vs abilitie: according as wee ſee howe there are many ſimple idiotes (as men terme them) which know no more than brute beaſtes. Such manner of folke are ſet of God before oure eyes as looking glaſſes, too humble vs withall. VVhen we ſee a ſtarke idiot that hath no wit nor reaſon, it behoueth vs to looke well vpon him, for he is a mirrour of our nature. VVhence comes the reaſon and 10 vnderſtanding that we haue? Is it not the ſingular gifte of God? Then let all thoſe which haue reaſon and vnderſtā ding, know that it is God which hath indued them wyth ſuch grace, and therefore that they be the more bound vnto him. Marke that for one point. And ſurely whereas our Lord hath made ſome more ſharp witted than others, and giuen them more handſomneſſe to compaſſe the thynges that they vndertake, ſo as they forecaſt, and conclude, and bring all their matters to paſſe wiſely, and compaſſe many things in ſhort time: and otherſome are ſo ſlowe and 20 dull witted, that a man muſt be fayne, as it were to beate it into their heads with beetles, if he will learne them any thing: ſuch diuerſitie among men ſheweth euidently, that if we haue any power to iudge and diſcerne aright, it is the ſpeciall gift of God, and it muſt not be fathered vpon nature, ſo as we ſhould not acknowledge that our Lord dealeth to euery man according as he himſelf thinketh good. Lo what we haue to marke. Furthermore, when he ſayeth that mans wit is by nature able too conceyue the thinges that are heere beneath, and whiche concerne the preſente 30 life: the word Nature barreth it not from being Gods gift, but ſerueth to do vs to vnderſtand that the thing is gyuen to the vnbeleeuers alſo, and to thoſe whome God hathe not forgotten again by his holy Ghoſt, who is named the ſpirit of adoption, bycauſe hee is the marke that God imprinteth vpon his children. So then, although we haue not the holy Ghoſt, to be regenerated, and to haue the earneſt pennie and pledge of the hoped ſaluation, yet may wee well haue vnderſtanding. For it is a common thing both to the beleeuers and vnbeleeuers, to iudge of the things that 40 are heere beneath, yea and oftentimes the wicked, and the deſpiſers of God, to be the ſharper witted, and skilfuller in their doings, according alſo as our Lord Ieſus Chriſt ſpeaketh of thē. Ye ſee then how we muſt beare in minde, that we may well after a ſort comprehend the things that are heere beneath. Not that we haue the ſame abilitie, of any other than of God, as I haue ſayd afore: neyther that men haue it all in like meaſure: for God diſtributeth it to euery man as he thinketh good. Yet notwithſtāding, God putteth not men intoo this worlde, without giuing them 50 ſome portion of Reaſon, ſo as they may bee able to iudge of theſe inferior things, and moreouer alſo diſcerne betweene good and euill. VVhere ſhall wee finde ſo beaſtly men, that wil not condemne robberie, murther, & whoredome? For very nature teacheth vs ſo to do. Againe, all men haue ſome lawes and forme of common weale, and they ſee well that they cannot breake order, and guyde well the matters that perteyne to this preſent life of mā. Furthermore, they haue alſo trades and handicraftes: as, one is a Baker, another a Plowman, another a Shoomaker,60 and another a Clothyer: and all theſe trades are the gift of God, and they be common, as well to the vnbeleeuers, as to the faithfull whome God hathe inlightned by his holy ſpirit. Howbeit, ſuch giftes ſerue but for men, bycauſe mankynde coulde not bee maynteyned in his ſtate, without ſuche helpes and meanes. Yee ſee then in effect, that the thyng whiche wee haue too remember, is that although there be a great number of ſecrets in nature, and that the things be high which belong to this preſent life: yet hath God giuen men abilitie to attaine vntoo them. As for example: to ſpeake of ſome handycraft: before a man come to be cunning in the occupation, he ſhall finde ſtraunge things: yea there are ſome woorkes that require ſuch cunning, as yee woulde woonder. How is this poſſible to be done will men ſay? Howe coulde men know where Gold lyeth in the earth: Beholde men make Salt of water. Howe commeth that to paſſe? Surely euen bycauſe God hath giuen men the skill. Agayne, what is the Golde and the Siluer that are ſpoken of heere? Beholde, the mettall is mingled with earthe, it hath not ſo much as colour, yea and it ſeemeth to be vtterly vnprofitable. And howe can a man diſcerne it? Howe can he fine it ſo as it ſhould ſerue his turne, and become a precious metall, and a meane of traffike betweene man and man, according as wee ſee both gold and ſiluer applyed too that vſe? How might that be done? Agayne, as touching other artes, there is no handicraft ſo bace and common, but that at the firſt men are to ſeeke how to worke in it. Specially when we ſee how men ſowe corne, how can it growe will ſome ſay? How do men make wine and ſuch other things? VVhen we once know theſe things, wee thinke them not ſtraunge at all, but yet is it God that hathe giuen vs the skill of them, for otherwiſe we ſhould be to ſeeke. The thing then that I meane, is that there is ſome capacitie in men to comprehend natural things, notwithſtanding that they be darke at the firſt enterance. And although men be harde and groſſe of vnderſtanding: yet do they attaine to the caſt of this earthly life, bicauſe God giueth them the aydes and meanes wherewith to paſſe through the world. But when it commeth to mounting aboue this tranſitorie life: then we finde that all of vs come too ſhort. Heere ye ſee wherein all proude folkes misbehaue themſelues. For they beare themſelues in hande, that bycauſe they bee ſharpe witted and ſuttle in theſe lower things: they are able alſo to iudge of all Gods ſecretes, of the whole doctrine of the law, of the Prophetes, and of the Goſpell. But God maketh thē double blind, when they be ſo preſumptuous. For fayth is a ſpirituall light. The inſight of Gods iudgements groweth not in vs, neither haue wee it in reſpect of kind, but we haue it giuen vs from aboue by gods good pleaſure, ouer and beſides the order of nature. Yea, and we ſee how God puniſheth the pride of ſuche as truſt in their owne wiſedome, in theſe baſe and inferioure thyngs. Beholde theſe luſtie worldlings: if they come once to a fineneſſe in their ſuttelties: they can find in their harts to mocke both God and the world: yea and they be ſo polytike, as (too theyr owne ſeeming) nothing ſhall eſcape them: and therevppon they deuiſe wonders, they vndertake enterpriſes aboue their abilitie, and God ſuffereth them to runne a head after that faſhion, and in the meane whyle ſo blyndeth them at their neede, that little children can laugh them to ſcorne. For oftentimes it commeth [Page] to paſſe, that the craftieſt & ſuch as take themſelues to be peerleſſe in policie, are deſtitute of all reaſon, & put to the ſoyle, according as the Scripture ſayeth, that God catcheth the wiſe in their owne wilineſſe, as in a pitfall. VVe ſee this. And how is it poſsible that a man which was ſo well aduiſed, ſhould as now be ſo ouertaken, and dazeled in ſo ſmall a matter: Hath he not wit in him? Verely as though God were not in heauen, to blind ſuch as thynke themſelues too ſee cleerely, and truſt in their owne skyll and wiſedome. It ſtandeth him in hande too puniſhe ſuche 10 pride. For inaſmuch as they preſume vppon themſelues: they rob God of his honour, and he muſt be fayne too reuenge himſelfe of ſuch trayterouſneſſe. Agayn, forſomuch as men apply their wittes to naughtineſſe rather than to goodneſſe: it behoueth our Lorde alſo to puniſh them for miſuſing the giftes that he hath beſtowed vpon them. For it is a ſingular gift when God giueth vs a good and ſharpe vnderſtāding: and if we turne the ſame to craft & naughtineſſe, is it not reaſon that God ſhould puniſh vs for it? For we defile the thing that he had appoynted, not onely 20 to our owne welfare, but alſo too the common benefit of our neighbours. Now if God puniſh ſuch pride when men truſt too much to their owne wit in theſe bace and tranſitorie things: I pray you muſte hee not needes cut theyr combes, and plunge them intoo the bottome of hell, too reuenge himſelfe of theyr pride and ſtatelyneſſe, when they be ſo loſtie as they would faine mount vp into heauen, and be priuie to all the heauenly ſecretes, and knowe the things that God hath reſerued to himſelf, & ought to belong to him alone? So then let vs learne, that although 30 our wit ſerue vs well ynough too diſcerne the things that concerne and belong heere to this earthly life: yet is it not to be ſayd, that we be able to mount vp into heauen, and to enter into Gods ſecret determinations, and to conuey that thing into our wit and braine, which our Lord hideth in himſelfe. Too bee ſhort, let vs aſſure our ſelues, that all things which concerne the euerlaſting life, are farre aboue our reach, and that our Lord muſt be faine to worke in vs (yea euen ſupernaturally) and not onely too inlighten vs after the manner of men, but alſo too giue vs the newe 40 light, whiche is hidden from vs, bycauſe it proceedeth of the ſayd ſpirit of adoption, where of I haue ſpoken. Furthermore▪ ſith it is ſo: let vs conſider what mans free will is, and how mad they bee that will mainteine themſelues by it. For if wee haue free will too guide our ſelues too Godward, and to attaine to euerlaſting life: it would follow of neceſsitie that firſt of all, wee ſhoulde haue faythe, rightuouſneſſe and holineſſe. But wee ſee that the Scripture condemneth vs as blind wretches, and telleth vs that wee muſt not aduaunce our ſelues ſo high, as too thynke 50 to attaine to Gods ſecretes: but that we muſt confeſſe our ſelues to be deſtitute of wit and reaſon. Thus then ye ſee that the firſt leſſon which we muſt learne when we come to Gods ſchoole, is to become fooles, as Sainct Paule ſayeth. Truly this ſeemeth ſtraunge too vs: but yet muſte we paſſe that way: ſo that if we intend to be taught at gods hand, and that he ſhould play the ſchoolemayſter towards vs, we muſt become fooles: that is to ſaye, wee muſt acknowledge that there is not ſo much as one drop of reaſon or vnderſtanding in vs, but that we be more deſtitute of it than the brute beaſtes are, and haue leſſe skill and diſcretion in vs than they haue. And therfore let vs learne to humble ourſelues, to the end that God may reach vs his hande. Sith the cace ſtandeth ſo: what muſt wee doo nowe? Firſte let vs vnderſtande, that too comprehende Gods ſecretes, hee muſte bee faine too giue vs his holy ſpirite, and to inlighten oure darkeneſſe: and forſomuch as wee bee ſo farre too ſeeke, hee muſt ſhewe vs what is for vs to knowe, and we muſt not preſume to haue any knowledge, other than he giueth vs. Marke that for one poynt. But wee muſt alſo conſider further, that when we haue receyued this heauenly light, and gift of vnderſtanding that commeth of the holy Ghoſte: we muſt alſo come to the holy ſcripture, and not take vpon vs too ſearch further of Gods woorkes and iudgements, than is conteyned there. Then let vs content our ſelues wyth the knowledge that God ſheweth and teacheth vs, and let vs haue the mildneſſe to ſay, well Lorde, whenſoeuer thou telleſt vs what thou wilt haue vs too knowe: let vs receyue it quietly. And when thou goeſt no further, let our minds ſtay alſo. The two things therefore which we haue to marke for our owne behoofe in this doctrine, are firſt not to thruſt foorth our ſelues with fond preſumption to know more than is permitted vs, but too pray God to gouerne vs in that behalfe, and to inlighten vs with his holy ſpirit: and ſecondly to hold our ſelues to his word, & to ſuffer our ſelues to be taught by the ſame, coueting too know nothing but that whiche is conteyned there: according alſo as oure Lorde ſheweth vs there whatſoeuer is meete and neceſſary for our welfare.

And nowe let vs fall downe before the face of oure good God with acknowledgement of our ſinnes, praying hym too make vs feele them better than wee haue done, that in beholding his iudgements, we may always be prouoked to walke the more in his feare: and that when wee haue profited in ſounde vnderſtanding, it may pleaſe hym to make vs go forwarde more and more, ſo as wee maye not hereafter be wrapped in the vtter deſtruction whyche is prepared for the wicked that are hardened and ſtubborne againſt him, but that by correcting our vices, wee may preuent his iudgement, and obteyne grace and mercy: and that after he hath afflicted vs in this world, he may giue vs the reſt that hee hath promiſed too thoſe whyche are his: that is to witte, that being deliuered from all the miſeries whyche wee haue to indure in this worlde, wee may bee gathered vp into his heauenly glory, to be made partakers of all hys goodes, and to be reformed to hys Image in true perfection. That it may pleaſe hym too graunt this grace, not only to vs, but alſo too all people and Nations of the earth, &c.

The .Cij. Sermon, which is the ſecond vpon the .xxviij. Chapter.

10 He cutteth the riuers in the Rockes, and his eye ſeeth euery precious thing.

11 He bindeth the Riuers that they ouerflovv not, and bringeth to light the things that are hidden.

[Page]12 But vvhere is vviſedome found, and vvhere is the place of vnderſtanding?

13 Man knovveth not the value of it, neither is it found in the land of the liuing.

14 The depth ſayeth, it is not in me: and the ſea ſayth it is not vvith me.

15 The fine Gold ſhall not be giuen for it, neyther ſhall Siluer bee vveyed for the exchaunge of it.

16 It ſhall not bee valued vvith the vvedge of Golde, nor vvith the precious Onix, nor vvith the Saphyre.

17 Gold and Chriſtall ſhall not match it, neyther ſhall it be exchaunged for plate of fine Gold.

18 There ſhall no mention bee made of Corall, nor of Gabiſh: VViſdome is more vvorth than Pearles.

19 The Topas of Aethyop ſhall not be made equall vvith hir, neyther ſhall ſhe bee pryzed vvith the vvedge of cleane Gold.

20 VVhence then commeth vviſedome? Or vvhere is the place of vnderſtanding?

21 It is hid from the eyes of all that liue, yea and it is hid from the foules of the ayre.

22 Deſtruction and death ſay, vve haue heard the renoume of hir vvith our ears.

23 God knovveth the vvay of vviſedome, he can tell vvhere hir place is.

24 He beholdeth the endes of the vvorlde, and ſeeth all that is vnder heauen.

25 It is he that hath vveyed the vvindes, and meaſured the vvaters.

26 VVhich hath ſet a lavv vpon the rayne, and appoynted the vvay of the roring tempeſtes.

27 Then did he ſee it and knovve it, he diſpozed and ordeyned it.

28 And hath ſayd vnto man, the feare of the Lord is vviſdome, and to eſchue euil, is vnderſtanding.

IHaue declared alreadye what Iobs intent is here, and what he meeneth by the worde VViſdome. His intent is to ſhew, that men are too farre ouerſeene when they will comprehende all Gods ſecrets, and be ignorant in nothing. And that wee may knowe 30 what the word VViſedome meeneth, hee taketh it for the knowledge of all things, and ſpecially of thoſe which God concealeth from vs, till hee giue vs the full diſcouerie of the things which he dealeth to vs now by meaſure, according as he knoweth to be for our profite. And now (as I haue ſayd) Iob ſheweth heere, that there are many ſecrete and darke things in nature, and yet men attaine to thē, yea and wee ſee ſome reaſon of them, ſo farre foorth as oure Lord granteth vs. For to that poynt muſt we always come backe. Furthermore, let vs marke well, that the ſame is by 40 meaſure: and therewithal let vs vnderſtand, that oure reaſon & vnderſtanding extend no further, than to the things heere bylowe, and whiche concerne the preſent life. But if we would mount vp to the kingdome of heauen, & ſeeke the things that perteyne to the euerlaſting life: there wee fayle and are vtterly blind. And ſo ye ſee why it is demanded heere, where wiſedome ſhall be found. It is not to bee found (ſayth he) among men aliue or dead. True it is that many may take vpon them too bee wiſe, and alſo bragge that they carie wiſedome in their ſelues: but yet for all that,50 God holdeth it in couert: and euen they which are departed, althoughe they bee no more wrapped in this mortall fleſhe, nor ſotted in this worlde, doo notwithſtanding not comprehend the things that are in the ſecrete purpoſe of God. So then we may well go about heere and there, and ſeeke aboue and beneath: but wee ſhall neuer come where wiſedome is, by the diligence of man, or if God holdeth it in his owne hand. Againe, if a man intend to purchaſe it by riches, he beguileth himſelfe: men may beare thēſelues in hand that they can well become rich by their owne trauell:60 but to become wiſe, it is not in their power. Yee ſee then that wiſedome is ſo excellente a treaſure, that a man cannot find an equall thing to exchange for it. Let a man heape vp both Gold and Siluer: Let them gather togither al precious ſtones: and all this ſhal not match it. So then we ſee in effect, that Iobs meening heere, is to humble vs, to the end wee ſhould not thinke our ſelues able too comprehend Gods ſecretes: but rather ſhoulde willingly bee ignorant of the things that paſſe our capacitie. And furthermore if wee intende too knowe what is meete for vs, lette vs deſire God too ſhewe it vs by hys holy ſpirite: for too that poynt muſt we come. By the way alſo let vs come too the concluſion that is ſet downe heere: that God hath all wiſedome in himſelfe, as hee hathe well ſhewed, if it were but in the creation of the worlde, when hee ordeyned the counterpeyſing both of the windes and of the water. Therefore lyke as onely God hath all wiſedome in hymſelfe, and is the welſpring thereof: So alſo hath he ordeyned men to be wiſe, by fearing and ſeruing hym. VVe ſee then in Iobs concluſion, that the wiſedome of men, is not to bee inquiſitiue too knowe all thinges throughe fonde curioſitie: but too keepe themſelues within their bounds, and to knowe that it behoueth them too ſerue God, and to ſubmit themſelues vntoo him. That is the true wiſedome, and there muſte men holde themſelues as it were brideled and at a ſtay. Thus much concerning the letter of this ſentence.

Nowe lette vs conſider howe wee may profite our ſelues by it. And firſte of all let vs marke well, that when hee ſayeth, that wiſedome is not too bee founde among the liuing. It is alwayes too admoniſhe men, that they may not truſt too theyr owne reaſon, nor attribute ſo ſharpe and ſuttle witte too themſelues, as too comprehende the reaſon of Gods woorkes. And this admoniſhment is very needefull conſidering the pride that is in vs. For if wee bee ſo prowde and preſumptuous in naturall thynges: muche more doo wee ouerſhoote our ſelues in other thyngs, ſo as euery one of vs taketh himſelfe too bee ſo wittie as nothing maye eſcape him: and we [Page] contend not any more who ſhall beare the bell amongſt vs, or who ſhall be wiſer than his fellowes: but we fight againſt God, whiche is a horrible thing, and yet wee bee ſo mad, that we do it. For proofe whereof, it men truſted not too much to their owne wit: we ſhould not haue ſo much ado to bring the world in order: For both great and ſmall do mount vp intoo ſuche preſumption, as there are very few that yeeld themſelues plyable vntoo God too ſuffer themſelues to be gouerned by him. But ſpecially when God intendeth to teach vs, the vnskilfulleſt, yea I ſay the 10 verieſt Idiots of vs all, will carp againſt him. And why? Bicauſe euery man taketh himſelfe to be wiſe, ſaying: Tuſhe: I know how to gouerne my ſelfe, I trow you take me for a beaſt. Behold, God doth vs the honour to ſhew vs hys wyll, and yet notwithſtanding wee cannot abide that hee ſhould teach vs. Seeing then that men cannot abide that God ſhould bee their maſter and teacher: muſt they not needes be worſe than mad? And whereof commeth thys but of the ſaid ouerwening, that we would all of vs ſeeme wiſe? And therefore I ſayde, that this admoniſhment is 20 worthy to be borne well in mind, and to bee practized of euery man, conſidering that wee haue this vice rooted in vs by nature, ſo as we would fayne haue God to let vs alone to our owne fancie, and not to medle with teachyng of vs? And why is that? Bycauſe we thinke our ſelues too be of ſufficient abilitie of our ſelues. Therfore let vs mark well, that whereas it is ſayd heere, that wiſedome is not to be found among men. Iob (or rather the holy Ghoſt by Iobs mouth) meeneth heere in effect to beate downe all the loftineſſe that is in vs, when wee imagine our ſelues too 30 haue ſo good and ſo ſharp vnderſtanding, that we can cō prehend all things. Heere the holy Ghoſt auoucheth, that men beguile themſelues in vaunting after that ſorte: for they want wiſedome. And what wiſedome? The wiſedome to know Gods ſecrets. For (as it hath bin ſaide) wee may well haue ſome vnderſtanding of the things that are heere beneath: And although they be darke, yet God diſcouereth them to vs: and that knowledge is called naturall, bycauſe we ſee all men partakers thereof, althoughe it be not in egall meaſure. But when the cace concerneth 40 the knowing of God and his iudgements: There all mans reaſon muſt needes be dazeled: and ſo muche the more, as men thinke to aduaunce themſelues, ſo muche the more muſt they be beaten downe and confounded. Marke that for one poynt. But Iob ſayth expreſly, that wiſedome is not purchaſed with Gold nor Siluer, nor precious ſtones. And that is to bereue men of all their vaine preſumption: for if a man be rich, he thinketh himſelfe a huge and meruaylous man, and vtterly forgetteth himſelfe, bycauſe he is eſteemed of other men. And ſo Iob ſheweth, that whatſoeuer excellencie 50 there is in vs, we are not therefore the wiſer, neyther muſt we ground our ſelues therevppon. Now then; this is no more than needeth: For wee ſee how the wretched world is beguiled with the rich men, & men of great eſtate which are in authoritie, whē they ſpeake any thing. Saying, what? VVee may not reply againſt it, for beholde ſuch a one ſayd it. Men are forepoſſeſſed with ſuche an eſtimation of them, that they diſcerne no further, if it bee a rich man that hath ſpoken it. And although he bee a very beaſt, yet are men ſo dazeled at his authoritie, that they 60 are as it were amazed at it. And now adayes what hindreth ſo many ſimple folke too come vnto Gods truth and too frame themſelues thereafter: but bycauſe they looke vpō the great ones of the world, ſaying, behold them that gouerne all, behold the rich men, behold all the noble men: none of them all will receyue this doctrine, and therefore it is a token that it is nothing worth, and that it is doubtfull, and not for vs to meddle withall. VVe ſee how riche men are put into the ballance, ſo as men thinke that wiſedome is as it were tyed too them. But (God wote) it is cleane contrary. For yee ſhall often ſee the riche men ſo blinded with vaine preſumption, that their riches bryng nothing but follie to rocke men aſleepe, and to make men vtterly brutiſh. As much is to be ſayde of greate eſtate and dignitie. A man of meane and ſmal degree wil know himſelfe, and gather his wittes to him, when our Lord gyueth him diſcretion: and contrariwiſe, he that is highly aduanced, forgetteth himſelfe, and is blinded. For lyke as hee ſpreadeth out his VVings in imagining himſelfe too bee more than he is: ſo our Lord ſuffereth all his reaſon to vaniſh away, and him to become as an Idoll. VVee ſee thys with our eyes, but wee conſider it not: wherefore lette vs weigh well that which is ſayd heere: (that is to witte) that wiſedome is not purchaſed with gold or Siluer, leaſt men ſhould truſt too much to the things whiche they may attayne too heere beneath: and let vs aſſure our ſelues, that to vnderſtand Gods ſecretes is a ſpeciall gift of his, and a treaſure that is ſhette vp from vs, till God of his owne meere goodneſſe come to inlighten vs, and giue vs therof what ſeemeth good to him. And heerewithall, let vs marke well how in concluſion Iob ſayeth heere. That God hath ſeene, had, and dispoſed wiſedome from the creation of the world, and afterward hath ſayde to man, Beholde, how you ſhall become wiſe, that is to ſay, by fearing me. Heere Iob compareth God with vs, bicauſe it is vnpoſsible to abate or tame our pride otherwiſe than by force. And the only meane of that is by bringing vs to God: for men may well ynoughe ſhew vs the infirmitie and rudeneſſe of oure wit: but yet will we euer draw backe, nor neuer come to that poynte, nor ceaſſe to keepe ſtill ſome pride in ſecrete. Althoughe then we be conuinced that our wit is ſo weake as is pitie to ſee it: yet notwithſtanding we will not giue ouer thys fooliſh opinion that we haue of being wiſe. But when we be brought vnto God, then are wee driuen to knowe that we are nothing, and that wee muſt not deceiue our ſelues by our owne ſelfeweening. See how Iob ſetteth God before vs heere: and to the end wee ſhould know the wyſedome that is in him alone, hee ſetteth the creation of the world before our eyes. VVell ſayeth he, are men ſo ſharpe witted, as to comprehend all Gods ſecrets, as how he diſpoſeth the order of nature, and how he hath as it were weyed the windes and waters, and other things? True it is as I haue ſayd, that the Philoſophers haue well conceyued the reaſon of the things that are ſeene in this world. But if men come to the Creation, it is ſo woonderfull a thing, as they muſt needes be abaſhed, and reuerence the infinite wiſedome of God, and confeſſe themſelues vnable to comprehend it. Thus ye ſee Iobs meening in this ſentence. And thervpon he ſheweth vs that we muſt throughly beleeue, that oure wiſedome conſiſteth not in ſearching, examining, and ſeeking out of all things: But in knowing that which is profitable for vs according too Gods ordinance. [Page] Behold heere an excellent ſentence. For it is all one as if it were ſayd, that Gods ſecretes are knowne to none but himſelfe, and that no body is of counſell with him, as it is ſayd in other texts of the Scripture: and therefore that we muſt not preſume, to enter into his ſecret determination, nor to know more of him than is lawfull for vs, but muſt learne onely what pleaſeth him too ſhewe vs in hys ſchoole, and aſſure our ſelues that all our wiſedome is there. And this is the cauſe why I ſayde that this is an excellent ſentence. And why? For there are two vices in mē 10 which are hard to correct. The one is ouerboldneſſe, and the other fooliſh vanitie. As touching the ouerboldneſſe, it is in that men are deſirous too knowe more than God hath appoynted: and to be ſhort, they would be wiſe whether God would or no, whereas God onely is the fountaine of wiſedome. Thus then yee ſee an outrageous vice, and yet notwithſtanding it is very hard to correct it. For we ſee that men proceede with a furious outrage to ſay, I will know this or that, whatſoeuer come of it. Yea, but God permitteth it not, he ſetteth a barre in the waye,20 the gate is ſhut againſt thee, and which way then wilt thou enter? But go too: yet will mēbe inquiſitiue of that which is not lawfull for them, whatſoeuer come of it. Furthermore, they thinke too attayne therevntoo by their owne power. Yea, for they bragge alwayes of their owne reaſon and wit. So then it ſtandeth vs in hand to fight againſt this boldneſſe and pride which are in our nature, and to learne that we are able to do nothing, and that it becommeth vs not to know more than our Lorde will haue vs. Marke that for one poynt. The ſecond vice is the ſayd fond vanitie:30 whiche is, that men doo leaue the thing that is for their profite, and whervpon they ought to reſt, and whervnto they ought to apply their whole ſtudy, making none account at all of it: and in the meane while fall too tormenting themſelues with vayne things that are nothing to their profite. That is all their traueling and diſcourſing. I would know this (ſay they.) And why wouldeſt thou know it? For it liketh me. Beholde how wee bee led wyth fond deſire to know the things that are nother for oure profite, nor can edifie vs, eyther in fayth or in the feare 40 of God. And the cauſe why our Lorde concealeth many things from vs, is firſt for that he intendeth to humble vs. For he knoweth our pride, and that we would be intollerable if wee knewe all things, ſeeing that notwithſtanding our ignorance, yet men ſee there is no hold of vs, but that we would ſeeme to be otherwiſe. Lo how God abaceth vs: and when we deſire to bee wiſeſt: we become ſo fonde, that euen little children may mocke at vs. But althoughe our Lord hold vs ſo in awe: yet ceaſe not wee too bragge ſtill, and to beare our ſelues in hand, yea and too perſwade 50 other men alſo, that there is no wiſedome but in vs. And why? doth God keepe vs ignorant of the thing whiche is hidden from vs, bycauſe he enuieth vs. No: but hee meeneth too learne vs humbleneſſe thereby. And the principall poynt of our wiſedome, is to be modeſt and ſober: yea and to feele our owne infirmitie, that wee exalte not our ſelues. Yee ſee then that God hideth many things from vs, too the ende wee ſhoulde learne too bee lowly: whych thyng wee would not be, if nothyng were vnknowen to vs. Agayne, he diſcerneth what is good for vs? and 60 that is the thing wherein he intendeth to occupie vs and to hold vs wholy. For wee finde not in the Scripture, that our Lord is mynded to feede our curioſitie, and to let vs know what we would deſire. Our eares are alwayes itching and tickling in our deſires: and would fayne knowe what is this, and what is that But all theſe are fond things that can doo no good: and God, to redreſſe this vanitie and fooliſh longing that is in vs, ſheweth vs onely thoſe things that are for oure behoofe. And ſo let vs remember well thys ſentence where it is ſayde, that God diſpoſeth wiſdome, yea and keepeth it to himſelfe: and yet notwithſtandyng hath ſayd vnto men, feare you me and you ſhall be wiſe. For heereby Iob meeneth, firſte that men beguyle themſelues when they be ſo deſirous, and that they do but breake their neckes when they flie ſo hie: for it is aſmuch as if they would flye without wings. So then let them learne to content themſelues with that whyche it ſhall pleaſe God to open vnto them. Marke that for one poynt. And for the ſecond poynt, let vs acquaint ourſelues well with that whiche God ſheweth vs, and wherein hee will haue euery one of vs to exerciſe himſelfe: which is, that wee muſt knowe ſuche thinges as may edifie vs in his feare. For he will not haue vs wiſe too bee heauengazers, and to flitter in the ayre: but to know how wee ought too liue, and to matche oure wiſedome with the knowledge how to rule our life as becommeth vs. Now then we ſee, firſt that we muſt let god al one with his ſecret iudgemēts, and not preſume to know the things that are aboue vs: but content our ſelues too diſcerne the thinges that God ſheweth vs, knowing that many things are reſerued to the latter day, at which time we ſhall ſee the things fully and perfectly, and that as now it muſt ſuffiſe vs to knowe the things in part whiche our Lord vouchſafeth to diſtribute vnto vs. Thys is it that is ſhewed vs heere. Now when I ſay that we muſt not couet to know aught of Gods ſecret iudgements: my meening is, that wee muſt not deſire too paſſe beyond that whiche oure Lorde teacheth vs by his word. For when wee knowe that God will guide vs, wee neede not to be afrayde that we ſhall erre. But if wee fall to gazing after our owne fancie for the thinges that God hath hidden from vs: wee enter into a bottomleſſe depth, and it is reaſon that we ſhould be ouerwhelmed. Lo howe God puniſheth the pride of many men that cannot bee cōtented with the knowledge of the things that are meete for thē. And ſo Iob, to correct the two vices that we ſpake of, ſheweth vs that God hath ſpoken thys vnto men. This ſaying, that God hath ſpoken it vnto men, is of great weyght. For it is all one as if he ſhould ſay, that God intended to cut men off from all occaſion of ſearching his ſecrets and determinations, further forth than he ſheweth them, and therewithal declareth that the doctrine which he wil haue men to learne in his ſchoole, is profitable to edifie them in holy lyfe, that they might learne to ſubmit themſelues vnto him that created and formed them, and walke in hys obedience. Thus ye ſee the wiſedome that God hath ordeyned for vs. To be ſhorte, Iob in ſetting the feare of God before vs as our whole wiſedome: meeneth that our Lord plucketh vs backe from that whiche we haue moſte mind vnto: that is, from our vaine ſpeculations which can ſerue vs to no purpoſe, but to puffe vs vp with fooliſhe vaineglory to haue the ſaid windie knowledge which will make vs preſume ouer far, nor yet hath no profit nor inſtruction [Page] in it. Iob then hath ſet thoſe two things one againſt another, one on the one ſide, and an other on the other, ſaying: will men be wiſe, they muſt not make themſelues wiſe after the manner of God. Beholde, God hath all perfection of wiſedome in him, the neerer wee preace vnto him, the more ſhall we be confounded: for it is not for vs to make our ſelues like vnto God in wiſedome, but rather to ſubmit our ſelues vnto him. Lo what our wiſedome is. VVee ſee what happened to oure father Adam and our mother Eue: for God was not ſo niggardly as not 10 to indue them with ſuch wiſdome as he knew to be good for them. Ye ſee then that Adam was formed after the image of God, to haue vnderſtanding of all thinges that pertayned to him, in ſuch wiſe as hee could not wiſhe any thing more, if he had had a modeſt and well ruled deſire. But what? Satan blowed him in the eare, that he ſhould be like vnto God in knowing al things. Therevpon he ouerſhot himſelf, and playd the horſe that is broken looſe, [thinking wyth himſelfe,] ô, then ſhall I be ignorant of nothing. VVe ſee howe he caught him in that poynt: for 20 whereof commeth the beaſtlineſſe that wee haue at thys day? If a man ſpeake to vs of God, needes muſt we (ſpight of our teeth) know that we are wretched beaſts, and that all the delight which we ſuppoſe our ſelues to haue, is but darkeneſſe as the Scripture alſo ſayth of it. VVhereof commeth it that the ſenſe of mā comprehendeth nothyng of gods miſteries, and that if God call vs on the one ſide, wee ſhrinke backe on the other ſide, or elſe are ſo lazie, as we cannot fynde in our harts to come to hym? wherof commeth this? It is the payment of Adams pride, in that 30 he was not contented to bee ſo farre foorth inlightned in the knowledge of things by Gods ſpirite as was expedient for him to his welfare, but would needes become like vnto God. And when he was ſo lifted vp, he coulde not but meete with Gods mightie hande to caſt him downe into this horrible gulfe of confuſion, wherin we are at this day. Ye ſee then why Iob ſayeth expreſly, that God ſayd it vnto men: as if hee ſhould ſay, go to, aduiſe your ſelues well what way you take to become wyſe. It is not to bee deſirous to mount aboue the Clowdes, and to ſearch out 40 many things which ought to be vnknowne vnto vs, as to ſay, why dyd God delay the creating of the worlde ſo long? what hath moued him to do this or that? wherfore diſpoſeth he things after this ſort? why ſuffereth he things to paſſe after this manner? your wiſedome conſiſteth not in thoſe thinges: for when you ſhall thinke your ſelues wiſe after that maner, you ſhall but go aſtray, and ye ſhall neuer bee able too gette out of that maze, you ſhall but ſhrinke aſide in ſuch wiſe as you ſhall be ſhamed for euer. VVhere then will you finde wiſedome? It belongeth too 50 me (ſayeth God) to diſcerne and determine what is good for you. Learne to be contented with that which I tel you and teach you: for it is my charge to ſee what is for your behoofe: and that is, to feare and honour me: Therefore hold you there and paſſe not your boundes. Now wee ſee the meening of Iob, or rather of the holy Ghoſt. And ſo let vs learne, not to gyue heede to this oure fooliſhe and tickling luſt to know the things which can ſtand vs in no ſteade, and to enter into Gods ſecrete determination, of purpoſe to ſearche out the reaſon of all his iudgementes:60 that is not the thing wherein we muſt occupie our ſelues, and wherevpon we muſt ſet our mindes. VVherevppon then? vpon ſuche things as may ſerue too true edifying. And that is it which S. Paule meeneth by ſaying, that all holy Scripture is profitable. But how is it that God hath ſayde vnto men, that it is wiſdome to feare hym? he ſayde it and alſo ſhewed it in deede, when hee publiſhed hys lawe and expounded it, firſt by the Prophets and laſtly by the Goſpell. Yee ſee then how God ſheweth vs, that our wiſedome is to feare him. But now, to make this doctrine the more profitable: let vs note firſte what the goodneſſe of our God is, in that he maketh vs partakers of the wiſdome which he knoweth to bee good and expediente for vs, notwithſtanding that wee bee bereft of it and ſhet out from it by nature. It hath bin ſayd already, that wiſedome is not to be found, nother amongſt the liuing, nor amōgſt the dead, and that a man may go into the deepe for it and tarrie there for euer confounded, without finding it. For there is no wiſedome but in God. The dead may ſay, wee haue heard ſpeaking of it, but that is all: we know it not, nother haue we any familiaritie with it. But now behold, our Lord doth vs the honour and grace too offer vs thys wiſedome, which is a ſecret and ineſtimable treaſure. VVe haue no acceſſe to it of our ſelues, and God offereth it vs after ſuch a ſort, as we neede not to make any long circuites for the finding of it. And why? Let vs but only ſuffer our ſelues to be taught of our God, and this treaſure ſhall be put into our handes. Then is it a ſingular benefite of God, when hee vouchſaueth too communicate that thing vnto vs which we were ſo vnacquaynted with, and from which we were vtterly depriued and baniſhed. And heere ye ſee why he vpbraydeth men with this vnthankfulneſſe in the eyght Chapter of the Prouerbs, where hee ſayeth, that wiſedome crieth out in the ſtreetes and in the open places, come yee to me, I am ready too ſhewe my ſelfe to you. She knocketh at the gates, ſhe declareth that hir deſire is too dwell among men, and yet no man receyueth hir, men mocke at hir, and make none account of ſo great a benefite that is offered them. Ye ſee then that the blame which God vpbraydeth vs withall, is that wee may well knowe that wiſedome is ſuche a precious thing, as nother gold nor ſiluer may be comparable to it, and therfore that we muſt needes ſay we bee worſe than ſtraught, and that the Diuell hath betwitched vs, if we make none accounte of the ſayd wiſdome, ſeeing that ſhe offereth hir ſelfe vnto vs. There needes no greate ſeeking and ranſacking for hir, there needes no great paynes taking or farregoing: we neede but to receyue hir when ſhe is ſet afore vs, and yet for all that, we ſee that no man makes account of hir. VVhy ſo? The weight of a pinne (as they ſay) will occupy our heads, & ther is not any one of vs al, but he is ſo wedded to his owne ſelfe profite, as we ſet more by the gayne of a pennie or a ſhilling, than wee do by the wiſedome of God. Agayne it is no one thing that letteth vs: but according as euery man is giuen to one vice or other, ſo is hee eaſly turned aſide and drawne away from God. A whorehunter will bee ſo weltred in his filthineſſe, that his eares ſhall be ſtopped, yea and he will be vtterly deafe, ſo as it is no ſpeaking to him: god may crie out alowde vnto him, but he will not heare aught at all. The couetous perſone doth the like, and the drunkard as much. To be ſhort, we ſee that the lets are many which turne mē aſide from ſuffering [Page] themſelues to be taught by god. But yet for al this, the vice that God findeth fault withall in this text of Salomons, is ouercommon and ordinarie: that is to wit, that when he ſendeth this treaſure of wiſedome whiche ought to be common too all men, knocking at their gates, and bidding them to the feaſt: euery man doth rather ſhrinke away, thā draw neerer. Furthermore, as God in that place accuſeth and condemneth men for their beaſtly careleſneſſe and vnthankfulneſſe: ſo ſheweth he all the faithfull, how greatly they ought to eſteeme to bee taught of him:10 according as it is ſayde in the fourth of Deuteronomie, behold, thy wiſedome and vnderſtanding is too haue thy God come vnto thee, and too ſhew thee his will, what is good for thine inſtruction, and to edifie thee in him. Lo wherevnto our Lord calleth vs, when hee intendeth too bring vs to himſelfe, by ſhewing vs that all our true wiſedome and vnderſtanding is, to hearken vnto him, namely by conceyuing what he ſheweth vs in his worde. As if hee ſhould ſay, ye wretched ſoules, deceyue not your ſelues by ſetting your minds vppon vaine things as the worldlings 20 and vnbeleeuers do: but hold ye to that which I tell you, aſſuring your ſelues that that only is your true wiſedome and vnderſtanding, and that you are but fooles, yea and mad men, if ye attempt to ſtep out of thoſe boundes. And therewithall he vpbraydeth them new agayne, and in vpbrayding them ſheweth, that wee be vtterly without excuſe if we walke not aright, ſeeing we haue his woorde. And why? Say not any more (ſayeth he in the thirtith of Deuteronomie) who ſhall climbe vp intoo heauen? or who ſhall go downe into the deepe? or who ſhall paſſe 30 ouer the Sea? Beholde, the woorde is in thy heart and in thy mouth. Our Lord then declareth, that we cannot alledge that it is ouerhard for vs too conceyue the things that are aboue vs. For if wee alledge the dulneſſe of our vnderſtanding, or the highneſſe of the ſecretes in heauen: No no (ſayeth God) I haue prouided for all that, I haue made way aforehande: for by giuing you my lawe, and by ſhewing you my wyll, I haue ſo raught you wiſedome, as the ſame would very fayne dwell among you: according alſo as it is ſayde in the eight of the Prouerbes, My 40 delight is to dwell among men. Ye ſhall not neede therefore to make long iourneyes to come vnto me, ye neede not to ſtie aboue the clowdes, ye neede not to go downe into the deepes, nother neede yee too go ouer the Seas. For when my woord is giuen into your mouthes, and put into your hartes: behold, that is all your wiſedome, that is the thing that you muſt reſt vppon. Nowe then, firſt of all, ſeeing the caſe ſtandeth ſo: if men deſpize this grace of God when it is offered them by communicating hys worde vnto them: they make warre againſt him aſmuch 50 as in them lieth. Therefore let vs take good heede too our ſelues. For we ſee heere a ſaying that ought to wey greatly with vs, when it is ſayd, that wiſedome delighteth to dwell among vs, God in that place bringeth in hys owne wiſedome which he ſendeth vs, as it were in hys owne perſone. So then ſeeing it delighteth God that wee ſhould receyue his wiſedome: let vs aſſure our ſelues, that in refuſing it, we make warre againſt him, as I haue ſayde, and that is all one as if we would ſpite him of ſet purpoſe, and driue him quite and cleane away from vs. And is not 60 that an ouerheynous thing? Furthermore whereas we deſire our owne welfare, and God is ready too ſhewe vs the way, and calleth vs to him, to the end we ſhould finde the fulneſſe of all welfare in him: we vouchſaue not to come, but runne our backes vpon him. Again when he teacheth vs: it is to the end we ſhould know him, and be as it were tranſformed into him. And wee know that his image and glory are to be preferred before all things. Therefore, whō we cannot abide to be taught, it is aſmuch as if we would turne light into darkneſſe and deface Gods glory, that it might not be ſeene nor knowne any more. And muſt not men needes bee become terrible monſters and Diuelles incarnate, when they labour ſo to aboliſh Gods glory and to quench the light, euen the light that was theyr whole welfare, ſoule health and ioy? But yet is this vice ouercō mon. So then let vs learne too eſteeme this benefite that God doth for vs when he vouchſaueth to call vs too hys ſchoole, and openeth vs the dore to the end wee ſhoulde learne of him: & wheras of nature we were bereft of the ſaid wiſdome, he commeth to ſet it before oure eyes, and offereth it vs familiarly: yea and tarieth not till we ſeeke it, but knocketh at our dores, and calleth vpon vs, deſiring nothing but to winne vs to himſelf. Seeing then that our Lord vſeth ſuch gentleneſſe towards vs, as to allure vs ſo curteouſly: let vs learne to make account of that honour, & let vs not be ſo vnkind whē he would haue vs to come vnto him. And ſpecially let vs remember what hath bene ſayd: namely what our owne nature is. For it is not requiſite that God ſhould teach vs as the Angelles of heauen. As touching the Angells of heauen, although they be of a noble and excellent nature, although they bee parttakers already of the heauenly glory, although they hold ſtil the ſoundneſſe which they had in their creation: yet notwythſtanding, they be exceedingly bound vnto God, in that it pleaſeth him to make them priuie to his will, and needes muſt they be rapt into aſtoniſhment at the grace that hee hath giuē them. But the cace ſtandeth not with vs as with them. For firſt, as in reſpect of our bodies we bee earthly creatures: and althoughe God hathe giuen vs immortall ſoules: yet dwell we heere in houſes of mire and clay, as hath bin declared heeretofore: there is nothing but corruption in vs, and wee are heere with brute beaſtes, with woormes, and with things ſo baſe and heauie, as ther ſeemeth to be an infinite diſtance betweene vs and Heauen. But there is yet a worſe thing: which is, that we be berefte of the vnderſtanding that was giuen to our father Adam: and therefore we be as forlorne creatures. VVhereas Aſſes and Oxen keepe ſtill their owne nature: men are ſo corrupted & marred, that when God calleth them to him, in ſteade of being in loue with ſuch goodneſſe, they be leſſe moued with it than the brute beaſtes. Beholde, God deſireth earneſtly, that wee ſhould be partakers of his glory, yea and of all the good things that are in him, and that we ſhould enter aforehand into the poſſeſsion of them when his woorde is preached vnto vs. Now then if wee profite not our ſelues by theſe things: I pray you what a matter is it? Therfore ſeeing the time will not ſuffer me to ſpeake any more of it as nowe: let vs aduiſe our ſelues, firſte too be ignorant where God will haue vs, for he onely knoweth what is meete and conuenient for vs: and therefore let it ſuffize vs to bee taught in his ſchoole, and to learne the things that he ſheweth vs. And ſecondly let vs learne [Page] to know his will in ſuche wiſe as is conteyned in the holy Scripture. And therewithall let vs not be ſo thankleſſe, as to reiect the benefit that hee mindeth to beſtow vpon vs and offereth vnto vs: but let vs be attētiue, and indeuour to put away all our euill affections, and ſuffer our ſelues to be ſo taught of God, as we may be edified by the things that he ſheweth vs, and profite in them more and more, and be deſirous too bee ſtabliſhed in them all the tyme of our life.

Nowe let vs fall downe before the face of oure good 10 God with acknowledgement of our ſinnes, praying hym to make vs feele them better, that we may returne vntoo him with true repentance and acknowledge the miſeries wherewith wee bee fraught, that hee may voutſafe too clenſe vs of them, and to bring vs fully backe vnto him, and to reforme our frowarde nature: and that ſeeing wee be helde in the darkneſſe of ignorance, ſo as there is nothing but blindneſſe in vs, it may pleaſe hym ſo to inlighten vs by hys holy ſpirite, as wee may deſpiſe all worldly vanities, & keepe on our way to the heauēly life, whervnto he calleth vs. And furthermore that wee may haue the modeſtie, to keepe vs to his word, and not to couet to know more than he thinketh good for our edifying. And that whyle wee be heere in hys ſchoole, we may profite more and more, vntill that hauing taken vs frō this earthly pilgrimage, he gather vs into his kingdome, to gyue vs full and perfect fruition of the things whiche wee knowe now but in portion and meaſure, according as our capacitie doth beare. That it may pleaſe him to grant this grace, not only to vs but alſo to all people and Nations. &c.

The .Ciij. Sermon, which is the third vpon the .xxviij. Chapter.

This Sermon is yet ſtill vpon the former text.

I Haue told you already that Iobs intent was, to ſhewe menne that they ought to hold themſelues in ſuch ſobrietie, as not too couet too know more than God permitteth thē: and alſo that they muſte not runne gadding aſtray, but folow the way which is poynted to them. For this cauſe Iob ſetteth a difference betweene God & vs, and ſheweth that it is no reaſon that a mortall man ſhoulde preſume too ſeeke the things that 30 are in God, and be contented to be ignorant in nothyng. Let vs be contented to be ſubiect vnto him to whome we cannot atteyne furtherfoorth than it pleaſeth him to lifte vs vp to himſelfe, and ſpecially which is ſo gracious vntoo vs, as to abace himſelfe to the end we ſhoulde know hym. For it were impoſsible for our infirmitie to mount vp to the highneſſe of God: and therefore he muſt be fayne to come downe vnto vs. And ſo let vs not thinke that oure wiſedome is to know al things: but let vs vnderſtand that it behoueth vs to be in farre lower degree vnder the highneſſe 40 of God, and to worſhip that whiche is hidden from vs, that is to witte, the wonderfull ſecrets of God. Ye ſee then in effect what wee haue too marke vppon this texte, where it is ſayd that God in creating of the worlde, hath well ſhewed that there is another wiſedome than we can attayne vnto. For it is not in oure power to meaſure the winds or the waters, or to diſpoſe of the whole order of the world & of nature. Now ſeeing theſe things ſurmount our capacitie, let vs learne to humble our ſelues, and to be contented with the vnderſtanding that is giuen vs. And 50 now according to that whiche hath bin declared already, let vs wey well this ſaying, that God hath ſayd to man. For it ſerueth to ſhew that it is not lawfull for vs to know more than is giuen vs from aboue. And furthermore let vs mark well the grace that God graunteth vs aboue other creatures. For where as Iob ſayeth expreſly, that God turned himſelfe vnto men to giue them ſome wiſedome by meaſure: therein he ſheweth, that we be not like brute beaſtes that liue without diſcretion, but that God hath gyuen vs an excellent priuiledge, which is that we ſhould haue vnderſtāding 60 and ſome light of reaſon, to know what it is to liue, ſo as wee might haue ſome modeſtie and honeſtie in vs. Therefore let vs learne to eſteeme this grace of God, and to honour him, for that it hath pleaſed him to do to vs, in ſeparating vs after that ſort from the brute beaſtes. And this is well worthy to be noted, bycauſe wee ſee two extreme vices in men, by reaſon whereof they can neuer keepe any good meaſure. Such as would fayne be wiſe and full of vnderſtanding, do giue themſelues to many vayne curioſities, they gaze about them, they trudge vp and downe, they are vnſaciable, they are deſirous to knowe this and that, and they are neuer at any reſt, bycauſe they labour alwayes for vaine and vnprofitable things. Behold heere a very euill extremitie, when men cannot knowe their owne abilitie, but flitter in the ayre, and plundge themſelues intoo ſo deepe dungeons, as they can neuer get out againe. On the cōtrary part, what do ſuch as mind not to trouble themſelues in vayne after that ſort? They become brutiſh, as we ſee by experience: ſpecially in the papacie. I pray you, haue wee not there a fayre mirrour of thys doltiſhneſſe which is in mē, that to hold themſelues within modeſtie, they will know nothing at all, but ſhette themſelues from that which ought to be common to all men? To be ſhort, for feare to ouerſhoote themſelues in curioſitie, they become as Calues or other brute beaſtes without any other vnderſtanding. And we ſee that ſuch as vnderſtande no woord of latine (to the intent to play the beaſts) ſpeake thus in latine, Mitte arcana Dei: the meening whereof is, that they muſt not inquire of Gods ſecretes. See how men do retch their bounds continually, and cannot keepe a good meane. Therfore let vs remember how it is conteyned in this ſtreyne, that God ſayeth expreſly vnto men, This is the wiſedome. Iob then magnifieth thys knowledge which God hath giuē vs in ſeparating vs from other creatures: according as it is ſaid in the firſt chapter of S. Iohn, that we not onely haue life to eate and drinke▪ and to exerciſe our body: but alſo that we haue the lyght of vnderſtanding. And for aſmuch as this benefite deſerueth to bee magnified: let vs take good heede that we be not depriued and bereft of it through oure owne vnthankfulneſſe. VVhē God openeth our eyes, and we ſhut them, are wee not worthy to be blamed as peruerters of [Page] the order of nature? when God gyueth vs diſcretion too knowe good from euil, and ſetteth vs here to behold his workes, to the ende we ſhoulde approch vnto him, and be parttakers of his image in reſpect that wee be reaſonable creatures: if we defile all this, & will not know any thing: is it not a manifeſt fighting agaynſt God, and an vtter renouncing of the benefite which he woulde beſtowe vpon vs, yea, and of ſuch a benefite as is moſt principal & highlieſt to be eſteemed of al others? ye ſee then in effect two things which we ought to beare in mind. The one is that 10 God hath not ſet men in this world to bereue them of al vnderſtanding. For hee will not haue them like Aſſes or horſes: he hath indued them with reaſon, and would haue them to vſe vnderſtanding: and therefore when he ſayd, this is the wiſedome, hee ſpake purpoſely vnto them? VVhy ſpake he not alſo vnto other creatures? Bycauſe he liſted not to do them the like honour that hee hath done to vs, not to aduaunce thē to ſo high degree. And therfore (as I ſayd) all they which paſſe not to profit in wiſedome while they liue, do well ſhewe that they go about to withdraw 20 themſelues wholly from their creator. Marke that for one poynt. And for the ſecond alſo, we haue to beare in mind, that our Lord hath ſet vs boūds which we may not paſſe, and that ſuch as will be wiſe and politike, muſte not ſtray at rouers, & giue themſelues to fonde ſpeculations & dotages, but hold thē firſt to this leſſon of not coueting any thing whiche God ſheweth them not. Lo what our wiſedome is: let that be alwayes our entraunce: and when we intend to ſhew our ſelues wiſe, let vs harkē to this voyce, namely that our Lord holdeth vs within ſuch liſtes, as he 30 will not haue vs to run out here and there, but to receiue that which he thinketh good to teach vs. And now let vs come to the fearing of God. It is oure wiſedome to feare God. It ſeemeth here, that Iob reſtraineth mās wiſedome to muche, when he incloſeth it wholly within the feare of God: for we know that our Lord teacheth vs other things alſo in his word. But yet ſo it is, that our whole wiſdome is to harken vnto God when he ſpeaketh, and to beare in minde whatſoeuer hee ſayeth, and not to make ourſelues wilfully deafe: but to haue our eyes and eares open whē 40 he ſheweth vs his will & ſpeaketh to vs: according as it is ſayde in the .4. of Deuteronomie, behold thy wiſdome & vnderſtanding is to profit in the ſchole of thy God, ſeing he vouchſafeth to be thy ſchoolemayſter. Then had it rather bin meete to haue ſayde, that the wiſdome of mē is, not to be inquiſitiue of whatſoeuer liketh themſelues: but to come to Gods worde wherevnto he will haue them to hold thēſelues, and to ſubmit thēſelues al wholly without paſsing of their boundes. In ſteade hereof Iob ſayeth: that oure wiſedome is too feare God. But wee muſte briefly marke 50 that beſides the modeſtye whereof mention hathe beene made, he ſheweth vs heere, that our wiſdome is the thing whiche edifieth vs too walke in the feare of God, and too obey him. Then his meening is not to withdraw vs from fayth, & from that which dependeth thervpon, that is to wit, from knowing the infinite goodneſſe of our God, to reſt thervpon, ſo as we ſhould not doubt but he is merciful vnto vs, bicauſe he pardoneth our ſinnes for our Lord Ieſus Chriſts ſake, and alſo hath adopted vs & wil loue vs as his children to procure our ſaluatiō vnto the end: Iob (I 60 ſay) excludeth not fayth in this place when he ſpeaketh of the feare of God: but hee ſheweth briefly, that the true wiſdome, is not ſpeculatiue, as we ſee many men trouble and diſquiet themſelues very much to know this or that, & they wote not why, there is no certaintie. If a man aske them ſaying, when will you haue cōprehended the things whiche are hidden from you? To what purpoſe are they? what ſhall they profite you? It is certayne they ſhall not profit thē at all, nother ſhall they bee a whit the better for them. It is not ynough to feede themſelues with winde & with fooliſhe fancie, nor to be puffed vp as S. Paule ſpeaketh of them, ſaying, that knowledge puffeth men vp. See what mens fondneſſe is. But cōtrariwife Iob ſaieth, that if we be wiſe after the maner that our Lord hath ordeyned, we ſhal be well edified to walke in the feare of God. Here ye ſee alſo why it is ſayd in the firſt and .9. chapters of the Prouerbs, that the feare of God is the entrance or beginning of wiſdome. True it is that ſome mē take this beginning to be as an apcee. VVhy is the feare of God the beginning of wiſdome? Bicauſe it is the thing that we muſte begin at: like as men will not at the firſte daſh ſet a yong childe to the hie and profounde ſciences, but muſte firſte teach him his entrāces or principles. But they which take Salomons words in that ſenſe, do ground thēſelues vpon that whiche is ſayde in the Canonicall Epiſtle of S. Iohn, where it is ſayd, that true & perfect loue doth driue away feare. But in that place, S. Iohn ſpeaketh of the feare that the Infidelles haue when they ſhunne God trembling at his Maieſtie, bicauſe they know not in what cace they be. For whoſoeuer haue not caughte holde of Gods goodneſſe to come vnto him and to truſte in him, (of whiche nūber all they be which know not that God intendeth to be at one with vs in our Lord Ieſus Chriſt, and therwithal that foraſmuch as he hath adopted vs, we muſt not doubt but that he will alwayes ſhew himſelfe louing toward vs, & receyue vs to mercy:) all they (I ſay) that haue not taſted of this, are afrayde and aſtonied when men ſpeake to them of God, & are like a wretched offender that could finde in his hearte that all Iuſtice were aboliſhed. Yee ſee then what the ſtate of all vnbeleeuers is, how they be half beſides themſelues, and eſche we God aſmuch as is poſsible. But when we be once perſwaded of Gods mercy: we bee drawne to him by his gracious goodneſſe, too ioyne with him, and wee come vnto him as it were with oure heads vpright. Not that we do at any time omit our reuerence and humilitie: but bycauſe we are fullye reſolued, that God lyketh well of vs. And ſo wee are no longer in the doubt and vnquietneſſe wherewith the wretched vnbeleeuers are tormented. S. Iohn ſpeaketh of the ſayde feare: but when it is ſayde in Salomon that the feare of God is the chiefe or beginning of wiſedome: it is to ſhew that it is the chiefe poynt. And to be ſhort, the very meening of all the things that are taught vs here by Iob, is that if men will be wiſe, they muſt learne to walke in the feare of God, and bee edified to rule their life accordingly, and not giue themſelues to ſpeculations which holde them in a mamering without any certaintie And ſurely heere you ſee alſo why Salomon in another text ſayeth, that the ſelf ſame feare of God is the fountaine of life. He woulde not call it the fountayne of life whiche draweth men out of deſtruction (as he addeth there:) except it behoued vs to hold vs wholly to it, and that it were our perfect felici [...]. [Page] So then wee ſee nowe what is the meening of this texte: Namely that ſuche as are edified to feare and obey God, are men of right vnderſtanding: and that the ſame is the thing wherevpon we muſte ſet our mindes, and not vpon wandring ſpeculatiōs: this will be the eaſier to vnderſtād, if we adde one other goodly text of the Prophet Eſay in the .33. chapter: There he ſpeaketh of the true reformatiō of the Church, that was before the ſcattering and deſtruction thereof. Therefore he ſayeth, that the things which were ſeene to bee turned vpſide downe as then, ſhoulde 10 come to their ſtate againe in the time of Ezechias, verely inaſmuch as he was a figure of our Lord Ieſus Chriſt: for no doubt but the Prophet Eſay treateth there of the perfection which ſhould be at the comming of Ieſus Chriſte. For hee ſayeth that ſtedfaſtneſſe, ſtrength, and ſaluation ſhall be the wiſedome and vnderſtanding of the tyme of Ezechias, and that the feare of God ſhall be his treaſure. Here we ſee how the Prophet declareth, that where God is not knowen, there all things muſte go to hauocke and vtter deſolation, like as it is alſo ſaid in another text, wher 20 the Prophet cōplaineth, that al was turned vpſide downe, bicauſe there was no knowledge of God in the lande, and men were giuen ouer to all euill. And is it any woonder when men abuſe thēſelues wilfully after that ſort, if God giue them ouer to a lewde minde, ſo as they be no more aſhamed to caſte themſelues into ſo outrageous and haynous things as are euen lothſome to the worlde? Yee ſee then why the ſame Prophete Eſay ſayeth, that the people were caried into deſtruction bicauſe they had no knowledge. So on the contrary part, in the text which we haue 30 alleadged, he ſheweth that when the Churche is ſet in hir perfect ſtate againe, and things brought into good order: then ſhall wiſedome and vnderſtanding bee the ſtabliſhment, welfare and ſtrength of them. As if he ſhoulde ſay, that the Churche cannot otherwiſe ſtande in good caſe, than if men be taught purely, to knowe what is for theyr profite. And heere it is too bee ſeene, what the popiſhe Churche is. For they haue pompe ynough, and we ſee alſo that they dare as it were face God with a Diueliſh pryde, and ſtraine no curteſie at all in attributing theſe braue titles 40 to themſelues, that they haue the holy gouernement of Heauen amongſte them, and the aſſuredneſſe of Gods truth and doctrine, and that they carrie the holy Ghoſte in their ſleeue, and holde God locked vp betweene their walles. But yet for all that, what manner of knowledge is it that they haue? Cleane contrariwiſe we ſee that they ſeeke nothing, but to make the wretched worlde brutiſh. And ſo wee may well conclude, that all the buylding of Gods Churche is ouerthrowen by them, and put to horrible confuſion. And why? For they want the wiſedome 50 whiche the Prophete Eſay auouched to bee the welfare, ſtrength, and ſtabliſhment of the Churche. Thus muche concerning the firſte poynt. But to fit the ſayde texte too that which is conteyned heere, it followeth that the feare of God was the treaſure of Ezechias, and of all his people. Eſay therfore doth well ſhewe there, that whiche Iob meeneth heere: that is to witte, that ſuche as knowe the things that God teacheth by his worde, will not be wedded to theſe ſmall and fonde ſuttleties, but will bee well grounded in knowledge how to rule their life, & to walk 60 in the feare of God. For vnder the woorde Treaſure, hee ſheweth that that is the thing wherevppon men muſte wholly ſettle themſelues, as vppon their full and perfecte felicitie, and wherein they muſte take their full contentation and reſte. Nowe wee ſee that the thing which is ſpoken here, is very true, that is to witte, that men ſhall then be wiſe and skilfull, when they ſhall haue profited ſo farre as to walke in obedience to God, and in holineſſe of lyfe. And furthermore lette vs come backe to that which hath bene touched already: that is to witte, that therewithall wee muſte applie oure whole ſtudie, and ſette our whole minde, vppon the things that are conteyued in the holie Scripture, bycauſe there is nothing there which is not for our profite. And ſurely it is vnpoſsible to feare God and to giue our ſelues to his ſeruice, vnleſſe wee be acquaynted with his goodneſſe: according as it is ſayde in the hundred and thirtith Pſalme, Lorde thou art good, and there is mercie with thee, too the ende that men ſhoulde feare thee. VVee ſee then that men can not bee grounded in the feare of God, vntill they haue knowen Gods mercie, and taken holde of it, to the ende to come to him with a free hearte and too ſeeke him. For ſo long as wee ſhunne God, we are fierce agaynſte him, and conſequently rebelles. But men ſhall neuer conceyue a ryghte taſte of his goodneſſe, except they bee taught it by the Scripture. And that alſo is the place where true feare is. For wee muſte not thinke that vnder this woorde Feare, the Scripture meeneth only ſome bondage that men ſhoulde yeelde vntoo God, as though they were enforced therevnto. But this feare heere importeth, that wee muſte bee fully minded to ſuffer ourſelues to be gouerned by gods hande, and aboue all things knowe what his goodneſſe and mercie is, and yeelde him ſuch reuerence as wee may be truely ioyned vnto him. And vndoubtedly, when hee ſpeaketh of the honor that belōgeth vnto him, he not only alledgeth his maieſtie, nor only ſayth that he is maſter and Lord: but therewithall alſo ſayeth that he is a father. For he cryeth out by his Prophet Malachie, If I bee your mayſter, where is your feare? And if I bee your father, where is your loue? True it is that in that place hee putteth a difference betweene loue and feare. But afterwarde hee ſheweth that thoſe two woordes come bothe to one ende: that is to wit, that foraſmuche as wee ought to acknowledge him both as a father and a mayſter: we ought to loue him, howbeeit with ſuche reuerence as in all oure life we deſire nothing, ne ſeeke nothing but to obey him. So then wee ſee nowe, that Iob is ſo farre off heere from intending to reiect fayth: that hee rather leadeth vs vnto it. For that alſo is the poynte whereat we muſte beginne too walke in the feare of our God. And this is the cauſe why Sainct Paule (when hee ſpeaketh of wiſedome) prayeth God to open the eyes of the Epheſians, too the ende they may know howe to hope for the ſaluation that God hath prepared for them in Heauen by the reſurrection of our Lord Ieſus Chriſt. And afterward in the third chapter he ſayeth, that it behooueth vs to knowe the kindneſſe of our Lorde Ieſus Chriſt, and the loue that he hath ſhewed to aſſure vs of our ſaluation: inſomuche that hee is oure length, breadth, heyghth, and depth. As if he ſhoulde ſay, wee might well ſtreyne our ſelues on all ſides, but if wee woulde mount vp neuer ſo high, we could not be able to go beyond the cōprehending of the loue whiche hath bin [Page] ſhewed in the perſon of our Lorde Ieſus Chriſt. Alſo we may well ſeeke all depths, but yet we muſt hold this for a certaintie, that when we haue gone to & fro, all that euer it behooueth vs to knowe, is but to conceyue howe God ſheweth himſelf a father & ſauiour, according as he hath adopted vs in the perſon of his Sonne, minding too make vs partakers of his goodneſſe & mercie, wherin our welfare conſiſteth. Now then we ſee, that to feare God it behoueth vs to be ſure of his goodneſſe. But here Iob hath ſet downe one particular for the whole, purpoſely to cō demne 10 the fond toyes wherevnto men gyue themſelues, when they haue not the affection & zeale to be edified in the feare of God. Furthermore wee haue to gather vpon this text, that the worde whiche is giuen vs, and alſo conteyned in the holy Scripture, is ſo excellent a treaſure, as we cānot ſet ſtore ynough by it. VVe know that wiſdome ſhall be eſteemed, yea euen of the moſt ignorant and verieſt idiotes. For our Lorde hath giuen vs this inſight by nature, that wee knowe true wiſedome to bee an amiable 20 thing. And our Lorde decketh his woorde with that honorable title, and telleth vs that if wee profit therein, it is the thing wherein our whole wiſedome conſiſteth. This then ought to inflame vs greatly, to ſeeke the things that are conteyned in the holy Scripture. To be ſhort, that we may profite in the ſchoole of our God: we muſt needes haue that, or els wee ſhewe our ſelues to reiect the thing which is to be deſired of it owne nature, yea and that we would fayne be bereft of it. VVherefore let vs learne to be inflamed with ſuche zeale to profite in the holy Scripture, as wee may preferre the doctrine that is conteyned 30 there, before all oure owne fanſies, and before all the vanities of the worlde that carie vs away. Furthermore it is not ynough for vs to haue ſuche a deſire to profite in the holy Scripture: but we muſte learne alſo to honour it accordingly. VVe ſhal ſee many fantaſticall perſons in theſe daies, which deſpiſe Gods worde, bicauſe (as it ſeemeth to them) there is nothing but ſimple ſtuffe for the common people, and that it woulde be but a dulling of their wittes if they ſhoulde ſet their mindes vpon the holy Scripture. But our Lorde payeth them as they are worthie. For if a 40 mā trie what is in them: he ſhall find them double blind, and that our Lorde bereueth them of common reaſon, ſo as they become the verieſt fooles, doltes, & idiotes in the world. See (I pray you) what is the wages of their pride, that make no account of Gods woorde. True it is that at the firſt bluſh we ſhall ſee great ſimplicitie there. For our Lorde vſeth no high ſtile, but rather tempereth himſelfe bothe to greate and ſmall. Yet doeth not that imbace the Maieſtie of the holye Scripture at all. VVhy ſo? Shoulde Gods goodneſſe deface his glorie? Ought it too barre vs 50 from humbling ourſelues vnto him, & from yelding him his due honour? No, but cleane contrary. For what is the cauſe that our Lorde ſpeaketh ſo groſly in the holy Scripture? It is his infinite goodneſſe: who ſeeing our wittes ſo dull, ſtāmereth with vs. Seeing the cace ſtandeth ſo, let vs learne to yeeld reuerence to the holy ſcripture, notwithſtanding that our Lord vſe an ordinary maner of ſpeach, yea euen ſuch a groſſe ſpeach as ſerueth for homely folks that are vnlearned. But there is yet more, for S. Paule telleth vs, that we muſt ſo much the better beholde the heauenly 60 power and godly maieſtie that is in the holy Scripture, ſeeing there is no paynting nor filed language after the manner of the worldlings that ſtudie Rethorike, and colour theyr woordes with a fonde brauery: In the holye Scripture then, we finde groſſe language: But behold, the Maieſtie of God ſheweth it ſelfe therewithall. There is no fleſhly nor earthly thing to ſet any gloſſe vpon it: but wee are conuinced that God diſcouereth his owne arme there, yea and we be conſtrayned to feele it and to ſpeake it. And therefore ſo little ought the ſimplicitie of the holy Scripture to cauſe vs to deſpiſe it, as we ſee the proude ſtinking ſorte doo, whiche make no account of it: that it ought rather to make vs perceyue, that God needeth not to borow any helpes elſewhere, & that his power ſheweth it ſelfe there, as it were too eyeſight, too the ende wee ſhould be the more moued to honour him, & to ſubmitte our ſelues wholly vnto him. Therfore let vs marke well that it is not ynough for vs to haue a good deſire to profite in the holy Scripture: but alſo that we muſt come to it with all reuerence, and deſire nothing but to embrace al that is conteyned there, not hauing oure tongues filed to prattle with God, nor bringing any doctrine or diſputations againſt the pure doctrine of the Scripture, but cōcluding generally, and ſaying: looke whatſoeuer is ſayde to vs here, or whatſoeuer we reade here, wee knowe it to be the truth of God. Lorde, ſeeing thou haſte ſpoken it, it is ynough for vs: It is not for vs to reply, it is meete for vs to ſtād to that which thou haſt vttered, without any gaynſaying, Ye ſee then, that the thing which we haue to note in this worde VViſdome, is that where as men are drawen away by theyr owne vayne imaginations, whē they buyld newe wiſdomes in the ayre: we muſt ſay, that our Lorde hath not without cauſe intitled his worde by the name of wiſdome. For his qualifying of it after that ſort, is to ſhew vs that we muſt come thither, and ſubmit ourſelues vnto it, & reſt wholly there. And why? For it is the thing wherin lyeth our whole perfectiō. And as touching that which is ſayde of the feare of God: like as Golde and Siluer are tryed in the fornace, or by the tutchſtone: ſo muſte we be tryed, that it may be knowne whither we haue profited in the holy Scripture, that is to ſay, whither wee bee edified in the feare of God or no. VVe go to a ſermon: and they that haue the commoditie doo reade Holye Scripture alſo. Very well, it is a good and holy exerciſe, and would God wee were yet much more giuen vnto it without all compariſon than we be. But yet therewithall it behoueth vs to know whither wee haue beſtowed our time well or no. And howe ſhall we knowe that? Not by that wee can skill to talke of it, and giue fayre anſweres to mennes demaundes, nor that we bee able to reſolue all doubtes that ſhall be alledged, nor that we can giue fitte expoſitions to the texte▪ to ſay, thus muſt they be vnderſtoode. True it is that theſe things are neceſſary: but that is not all. Howe then ſhall it bee knowne whither wee haue profited eyther by Sermons, or by reading of Gods woorde? [wee ſhall know it by this,] namely if our life yeelde recordes of it. If wee feare God, it is a token that wee haue ſtudied well in his ſchole, and that like as he on his ſide hath bene a good and faythfull ſchoolemaiſter, ſo wee on oure ſide haue not loſte our tyme. Thus muche haue wee too marke. And furthermore wee ſee, that when the holye Scripture intendeth too giue a good and ſure marke too [Page] diſcerne the faythfull from the deſpizers of God: it ſayeth, let thē that feare the Lord prayſe him: you that feare the Lorde enter into his houſe. Let them that feare God be glad and reioyce. Let men that feare God reſt boldly vpon him. Ye that feare God bleſſe the Lord. This (I ſay) is the true marke whereby to diſcerne Gods flocke from all the wilde beaſtes that raunge abroade. So then if wee come to a Sermon, or haue the Bible in our handes: let vs learne to knowe, that God meeneth not too puffe vs vp with vayne preſumptiō of knowledge, nor to ſcratch our 10 eares when they itch, nor yet to teach vs nice poynts: but to edifie vs in his feare, that wee may honoure and ſerue him▪ if we ſhoote at this marke, then ſhall we not roue in the holy Scripture as wee were wont to do. For whereof cōmeth this vice, that men cannot finde in their hartes to ſtoope to take holde of that which is for their profite, but euery man forgeth I wote not what by himſelfe? whereof alſo procede ſo many Errours, Hereſies, & falſe opinions ſo far out of ſquare? It is bicauſe we know not wherevnto God would guide vs by his word: & that alſo is the cauſe 20 why we caſt the feare of God behind our backes, bearing ourſelues in hand, that the holy Scripture is giuen vs to a far other vſe. Now ſeing that men do ſo abuſe Godsword, and euery man vnhalloweth it vngraciouſly: ſo much the more behooueth it vs to marke well this texte, where the holy Ghoſt giueth vs the maner of examination, whereby to trie who bee of good & right vnderſtanding. To bring this to paſſe (as I haue ſayd already) we muſte know God as hee is. For wee ſhall neuer feare him aright, vntill that like as he ſheweth himſelfe to vs, ſo we knowe him to bee 30 our God, our Mayſter, our Sauiour, and our Father. And here you ſee alſo why Salomon (in the text that we alledged out of the firſt chapter of his Prouerbes,) ſayeth that the knowledge of holy things is the true vnderſtanding. After he had ſpoken of the feare of God, he ſetteth down the knowledge of holie things. Seeing then that the holy Ghoſt hath knit theſe two things togither in vnſeparable bonde: it behooueth vs alſo to knit them togither. Hereby he meeneth, that the feare of God will neuer be in vs, till we be come to the poynt that we ſpake of: whiche is,40 that we know Gods mercy as it is offered vs in our Lord Ieſus Chriſte: Namely that wee bee drawne vnto him by his goodneſſe, where through he allureth vs, and that we haue the boldeneſſe to call vppon him as our father, ſo as wee returne vntoo him euen when wee bee vtterlye diſmayed. And this is the cauſe why he ſayeth in Ieremie, let not the wiſe man truſt in his wiſdome, nor the ſtrong man in his ſtrength, but let ſuche as reioyce, reioyce that they know mee, mee (ſayeth he) that am the Lorde which executeth iudgement, rightuouſneſſe and mercy. After that 50 Ieremie the Prophet hath abated mens pryde, & ſhewed them that all the wiſedome which thoſe thinke thēſelues too haue that deſpiſe God and ſhrinke away from him, is but ſmoke and leaſing: he bringeth them to this poynte, let not the wiſe man (ſaieth he) boaſt of any thing but that he knoweth God. And howe ſhall we knowe him? Is it by knowing the rule which he hath giuen vs, and whiche he hath appoynted for men to follow? It is not only by that: but by knowing him to be our Protectour, aſſuring ourſelues that it is his office to gouerne the worlde, and that 60 he holdeth all things in his hand: & therfore let vs pray him to receyue vs into his protection, & aboue all things to guyde and gouerne vs by his holy ſpirite. foraſmuch as of ourſelues we ſhould alwayes be confounded: aſſuring ourſelues alſo, that foraſmuch as thereis nothing but w [...]t & wretchedneſſe in vs, he muſt be fayne to watch for our welfare, and to bring vs to that perfection wherevnto he willeth vs to tend & trauell all the time of our life. Thus ye ſee wherevnto it behoueth vs to apply all our indeuer that wee may profite ourſelues by this doctrine. For the meenes whereby God draweth vs vnto him, are his feare and loue. True it is that many lightheadded perſons can ſpeake ynough of the grace of our Lord Ieſus Chriſt, and of the rigtuouſneſſe that is giuen vs in him, & can babble well of fayth: but yet they neuer taſted what it is to haue the grace of God, except they were rauiſhed to come vnto him, and that in ſo doing they haue the ſayde feare that is ſpoken of here. And in good ſooth ſeing that God hath bought vs ſo derely, is it meete that euery man ſhould be giuen to himſelfe & to his owne Iuſtes? Is it not reaſon, ſeeing that hee hath purchaſed vs, that euerye one of vs ſhoulde dedicate himſelfe vnto him, and become his true poſſeſsion and heritage? Seeing that he hath gathered vs as it were into his houſholde: ought we not to be obedient vnto him? Ye ſee then that the thing which wee haue to marke heere, is that when our Lorde calleth vs, as hee calleth vs now beeing here aſſembled to heare his worde, and as he calleth vs by giuing vs his holy Scripture, & by commaunding vs to exerciſe the ſame: wee muſte come vnto him in ſuch wiſe, as we acknowledge him to bee our father and mayſter, and learne to ſubmit our ſelues to his obedience and ſeruice, and vnhallowe not his holy Scripture, by ſeeking there for tryfling things, but keepe on forwarde continually to the ſayde marke of knowing our God to be ſuch as he ſheweth himſelfe to vs, and as he vttereth himſelfe by his word, which is▪ the meaſure that he will not haue vs to paſſe nor to turne aſide from, whatſoeuer come of it. And heerewithall lette vs marke, that the feare of God ought alſo to teache vs to ſhunne euill, according as it is ſet downe heere for a concluſion: namely, that ſuch as deſire to ſubmitte themſelues vnto God, and to rule their life according to his will, muſt fight agaynſt euill, as the thing wherevnto wee are inclined by nature: and as we knowe that wee are beſet with many temptations, and other things that turne vs from oure God, ſo as wee haue greate neede to reſiſte the temptations of oure fleſhe and all the allurementes of this worlde, and ſo too ſtrengthen▪ ourſelues, that our wicked affections prouoke vs not to ſtryue agaynſte God, but that all things whiche ſtirre vs vp thereto, may rather bee cutte off and hewen downe. And ſo let vs marke briefly, that we cānot go forwarde in the feare of God, but by renouncing our ſelues. For what haue wee elſe in our nature but a Sea and bottomleſſe pitte? But we muſte caſte off all that geare, and learne to exerciſe ourſelues in the things that God ſheweth vs by his worde, to the ende we fall not in the confuſion whereof wee haue ſpoken, but maye walke in the obedience of our God, and profite more and more in his ſchoole, ſo as he may allowe vs for his ſchollers, and wee yeld ſuch trial of our ſeruice, as he on his ſide may accept vs for his children, & ſhew himſelfe a father towards vs.

Now let vs fal downe before the face of our good God [Page] with the acknowledgement of our ſinnes, praying him to forgiue vs our faultes paſt, and to call vs in ſuch wiſe vnto him, as we may be increaſed and ſetled more and more in the grace of his holy ſpirit, ſo as we may be rid frō all the vices of our fleſhe, and therewithall that he forbeare vs in our imperfections, vntil he haue taken vs out of this preſent life, to make vs partakers of his euerlaſting glory. So let vs all ſay, Almightie God our heauenly father we acknowledge in our ſelues, and confeſſe as truth is, that we are not worthy to lifte vp our eyes vnto heauen to come before thy face, and that wee ought not to preſume ſo far that thou wilt heare our prayers if thou haue an eye too that which is in vs. For our conſciences accuſe vs, and our ſinnes beare witneſſe agaynſt vs, and we knowe that thou art a rightuous iudge that iuſtifieth not the ſinners & vnrightuous, but puniſheth the faultes of them that haue tranſgreſſed thy commaundements. Euen ſo Lord, in cō ſidering our whole life, &c.

29

The .Ciiij. Sermon, which is the first vpon the .xxix. Chapter.

IOb tooke vp his parable againe and ſayde:

2 VVould God I vvere as I vvas in times paſt, vvhen God preſerued mee.

3 VVhen his lampe ſhined vpon my head, and I vvalked in the darke by his light.

4 As I vvas in the dayes of my youthe, vvhen the Prouidence (or companie) of God vvas in my tent.

5 VVhen the Almightie vvas vvith mee, and my ſeruantes round about mee.

6 VVhen] I vvaſhed my pathes in butter, and the rocke povvred mee out Riuers of Oyle.

7 VVhen I vvent out to the gate of the Citie, and made a chayre to be ſet for mee there.

IT ſeemeth at the firſt ſight, that Iob bewayleth heere the time paſt, and is grieued that God had chaunged his ſtate by afflicting him ſo ſharply, wheras he had made him too proſper before: but his meening is not ſo. For he ſetteth himſelfe againſt thoſe that had iudged amiſſe of his affliction, as if he had bene a man forſaken of God. His intent therfore 30 is to ſhewe, that thoſe men iudged vntowardly, bycauſe they looked no further than to the things that were ſeene. For (as we ſhall ſee in the knitting vp) Iob ſheweth that if it were to be deemed ſo, they ſhoulde rather haue an eye to the tyme of his proſperitie. VVherefore let vs marke, that Iob repineth not here as one that was grieued for the loſſe of all the goodes that God had gyuen him: but rather that he reproueth his aduerſaries, ſhewing thē that they take a wrong way to iudge of him, bicauſe they thinke a man to be vtterly dāned, by reaſon of the change 40 which they ſee in his ſtate, and remember not at al, that in times paſt he had bene had in greate reuerence as an excellent and chozen man among all others. Therefore by the reading of this text, let vs learne to take example, not to bee oute of pacience thoughe God afflict vs. For wee ought rather to remember how we haue hearde Iob ſay, that ſithe wee haue receyued good at Gods hande, why ſhould wee not bee pacient too indure the aduerſitie alſo whiche he ſendeth? For we be vnthankfull to God, if the remembring of his benefites aſſuage not all oure griefes 50 when it pleaſeth him to exerciſe vs and to bring vs lowe. For then it behooueth vs to thinke, how nowe? hath not our Lorde dealt in ſuch wiſe with vs heeretofore, as it is good reaſon that we ſhould receiue whatſoeuer it pleaſed him? yea and it ought to cōfirme vs in Gods goodneſſe, ſo as we ſhould not doubt, but that he loueth vs, ſeing we haue found him ſo good vnto vs by experience. And haue wee not cauſe to bee contented when God ſheweth his loue towards vs, although things fall not out as we wold wiſh? Thus then ye ſee howe and in what ſort it behoueth 60 vs to remember our former proſperitie: when God afflicteth vs, it muſte not encreaſe our heauineſſe, nor pricke vs forward to any grudging: but it muſt rather bridle vs if we ſtormed to much: and if our paſsions were ouerheady the ſayd remembrance (ſay I) ought to aſſuage the miſerie whiche wee feele, in that God hath made vs too taſte his goodneſſe whiche is ſufficient matter of comfort for vs. Againe, ſeing he hath had ſuch care of vs, it is good reaſon that we ſhould yeeld ourſelues wholly vnto him, to ſuffer whatſoeuer it ſhall pleaſe him. And it is a right neceſſarie warning for vs, that when aduerſitie pincheth vs, and wee be at the laſt caſt, we ought to call to mind, that God hath not preſſed vs ſo alwayes, but hath had regard of our feebleneſſe, & borne with it, and thereby witneſſed his loue toward vs, to the ende that we ſhould truſt in him, & not doubte but that when hee ſhall haue tried our pacience in that ſort, he will remedie our aduerſities, & bring vs back agayne to our former ſtate. Behold (I ſay) how it behoueth vs to practiſe this doctrine in all our afflictions. But now let vs returne to the principal poynt of Iobs intent. I haue tolde you heeretofore, that heere Iob meeneth to ſhewe, that his aduerſaries are as it were blind and iudge fooliſhly, bicauſe they ſtay vpon the things which are ſeene with the eye. For, bicauſe Iob was in ſo greate extremitie, they imagined that God had forſaken him, & that he was to be eſteemed for a curſed man. But (as wee haue ſeene heeretofore) we muſte not go ſo to worke: but we muſt haue the wiſedome that is ſpoken of in the Pſalme, namely of brydling our ſelfe that wee haue compaſsion of ſuche as are in aduerſitie. And furthermore, wee muſte beginne at this point, that if we ſee a man ſmitten by Gods hand, we muſte conſider what his life hath bene. If hee haue bene a wicked and diſordered perſon: then our Lorde ſheweth vs the thing which he telleth vs ſo often, namely, that his threatnings are not in vayne, and that it behooueth vs to learne at an other mannes coſte (as they ſay) to walke in feare. It wyll ſeeme nowe and then that God looketh not downehere, and that he ſuffereth things to go to hauocke: but when he executeth his iudgementes, the ſame ought too teache vs rightuouſneſſe (as it is ſayde in the [Page] Prophet Eſay) and we muſt conſider that it is no playing with God. For although he wincke at things for a time, he will in the end call thoſe to account which thought thē ſelues to be eſcaped, and of whome the worlde ſuppoſed, that they ſhould abide vnpuniſhed. Yee ſee then that wee muſt not ſettle our iudgement ſimply vpon affliction, but conſider what the life of them hath bin, whome God puniſheth, to the ende we may acknowledge their chaſtizementes according to their deſerts, for the better profiting of ourſelues thereby. For if wee ſee a good man puniſhed 10 in ſuche wiſe as God may ſeeme too haue forgotten him, yea and euen to perſecute him: what ought we to ſay to that? It behooueth vs to ſuſpend our iudgementes: for it were an ouer great raſhneſſe, for vs to iudge of things ſecret and vnknowne. Therfore let vs know, that our Lord intendeth to humble vs, and that we muſt confeſſe him to be rightuous, although the reaſon of his doings be not altogither apparante. And ſo ought Iobs freendes to haue iudged, which cōdemned him wrōgfully: For inaſmuch as they had ſeene him to be as a mirror of holineſſe and all 20 perfectiō during all his whole life: when they ſaw him ſo ſmittē downe as it ſeemed that god ment to ouerwhelme him vtterly: They ought to haue come to this poynt, to haue ſayd, we know not what to ſay, our wittes are dazeled in this behalf, this man hath liued holily, doubtles he was neuer any wicked man, any whoremōger, any drunkard, any periured perſon, any looce liuer, any cruell perſon, nor any proude mā: ther were none of al theſe things in him, why then doeth God handle him ſo rigorouſlye? wee cannot tell. And therefore God mindeth to humble 30 vs here, to the ende that we ſhould know, that ſomtimes his iudgementes are as a bottomleſſe pitte, and that it is not for vs to wade into thē, but rather wee ought to glorifie him, yea euen by ſhetting our eyes vntill he ſhew vs why hee woorketh ſo. Yee ſee then what the wiſedome is wherof the Pſalme maketh mention when it ſayeth, that the man is happy which iudgeth rightly of him whiche is in aduerſitie. But heerewithall it behoueth vs alſo to apply this to our inſtruction. For (as oure Lorde ſayeth) if God doo make the greene wood to bee burned after that 40 ſort, what ſhall become of the drie? Then let vs compare ourſelues with ſuch as we haue knowne to bee good men and to haue God. And wee ſhall finde ſo groſſe faultes in ourſelues, as we ſhal be conſtreyned to ſay, alas I ſee well that God beareth with mee: and pitieth my weakeneſſe in handling me ſo gently: for I am worſe than ſuche a man: I ſee that if I ſhould be compared with him, I come farre ſhort of walking in ſuche vprightneſſe: and yet notwithſtanding ſee howe God afflicteth him, and I am ſtill at myne eaſe and reſte. And is this bycauſe I am woorthy of 50 it. No, but my God knoweth mee to bee ſo weake, that I coulde not beare ſuch afflictions: by reaſon whereof hee ſpareth mee, and therefore I muſte impute it to his goodneſſe. But if I bee ſtriken downe, and bee fayne to indure afflictions, I muſt not therfore ceaſſe to call ſtil vpō God, aſſuring my ſelfe that it is for my profit and welfare: and when I do but heare of his threanings, I muſte therevpon prepare my ſelfe to beare aduerſity, to the end that whē it ſhall pleaſe him to touch vs with his rodds, wee may not thinke it ſtraunge, bicauſe we haue bene prepared for it a 60 good while before hande. Thus yee ſee nowe what Iobs meening is, for he ſheweth, that ſuch as iudge by the preſent ſtate of things, & by the outwarde appearaunce, ſhall be conuinced by experience, bicauſe hee had walked after ſuch a ſort, as he was vnblamable, and euery man did rather woonder at him, than condemne his lyfe. Then muſt it not bee concluded, that bycauſe God afflicted him ſo, therfore he was a reprobate, and that all that ouer he had done was but hypocriſie: that were to vntowarde a dealing. By the way, although Iob ſpeake but too thoſe that come to accuſe him falſely: yet is this written for the inſtruction of all Gods children. Lo then let vs gather that whiche I haue ſayde already of this text: namely that wee muſt not iudge at rādon of any of the chaſtizementes and rods wherwith God ſtriketh men. Verely we muſt holde this for a generall rule in all afflictions, that they be witnes of Gods Iuſtice vpō our ſinnes. For if we were vtterly pure & innocent: vndoubtedly God would hādle vs after another faſhion than he doth. Therfore wheras we ſee men ſo miſerable, and tormented after ſo many faſhions: they be frutes of their ſinnes aſwel ſeuerally as in cōmon: but yet notwithſtanding we muſt not meaſure all men by one meatyard as they ſay. And why? For there bee diuers cauſes (as I haue declared afore) why God ſendeth afflictions vpon the world. Seeing then that God hath diuers reſpects, we muſt not wrap vp all togither, nor make al to paſſe vnder one collect (as they ſay:) But wee muſte bee wiſe in this behalfe, & as it were bridle our owne reaſon, that we paſſe not our meaſure & compaſſe. VVherfore (as I ſayd) let vs thinke vpon euery mās life: And if that thoſe be afflicted which haue deſpiſed God & his word, & led a lawles life, giuing thēſelues ouer to all naughtineſſe: let vs aſſure ourſelues that our Lord inſtructeth vs in their perſons to the ende we ſhoulde open our eyes to ſee that our faultes ſhall not eſcape cleere without cōming to account before the heauenly iudge. But if we ſee no cauſe why our Lord ſhould puniſh this man or that, but rather, the clean cōtrary: Then let vs learne to ſay, Lorde thou art rightuous howſoeuer the world goeth: true it is that we be dazeled in this behalfe, & that our ſinfull fleſh prouoketh & inforceth vs to murmur againſte thee. Neuertheleſſe wee wil not ſay as they do which demaund why God ſhold be ſo minded, and coulde finde in their hartes to go to lawe with him: No: but we wil be quiet and pacient, and tarry thy leyſure, till thou ſhewe the things that are as yet hidden from vs. Yee ſee in effect what we haue to remember in this text. But herewithall let vs marke alſo, that when we come to the iudging of ourſelues, wee muſte call this doctrine to minde, to the intent wee fall not in deſpaire, althoughe God preſſe vs, and wee feele his hande ouerharde vppon vs: but that wee take courage too call vppon him, and leaue not too comforte our ſelues in him. Thus yee ſee howe it behooueth vs too practiſe ſtyll this doctrine. Contrariwiſe, in tyme of proſperitie, let vs not bee ſo ſotted in oure owne eaſe and pleaſure, as wee ſee the worlde is, whiche abuſeth Gods goodneſſe in ſuche wyſe, as they become vtterly blinde, excepte God conſtrayne them by force to thinke vppon their ſinnes. Then if God lette vs alone in reſte, wee haue as it were a ſpirituall drunkenneſſe, ſo as our wittes bee rauiſhed, and we play the reſtie Iades. Lette vs keepe vs from mounting after that ſorte into pryde and preſumption, when God [Page] maketh vs to proſper: and rather let vs knowe (as I haue ſayde already) that hee gyueth vs leyſure to diſpoſe oure ſelues to the receyuing of the aduerſities whiche he ſhall ſende vs, beeing well aſſured that he will pitie vs, and not handle vs rigorouſly. Likewiſe if wee ſee that God letteth the wicked runne at rouers, and layeth the brydle in theyr necke, & deſtroyeth them not at the firſt brunt: let vs not thinke they make the better market for that, nother let vs be tempted to enuy their good fortune, as it is ſayd in the ſeuen and thirtith Pſalme: but let vs exerciſe 10 our faith in this cace, tarrying Gods leyſure, till he ſhewe vs his iudgementes which are hidden from vs for a time, according as it is not for vs to determine the day nor the houre. Then muſte the faithfull holde themſelues at a ſtay, as often as our Lorde ſheweth himſelfe fauorable to the wicked, and to ſuch as haue deſerued to bee quite and cleane rooted and wyped out of the world. For although he leaue them in proſperitie, they are not therefore in his fauor: but it is to make them the more vnexcuſable: and 20 needs muſt they pay deare for their abuſing of Gods pacience in that wiſe, when he calleth them to repentaunce by handling them ſo gently. Lo in effect what we haue to marke of this doctrine. And now let vs come to the particular words that Iob vſeth here. VVhy (ſayeth he) am I not as in tyme past when God kept mee? In ſaying that God kept him, Iob meeneth that hee had as nowe forſaken him. Not that he was ſettled in that opinion, but for that he had, an eye to his owne naturall vnderſtanding, as all the faithful do diuers times in praying vnto God. For they may well vſe this maner of ſpeache to ſay, Lord thou haſt forſaken 30 mee: Lord how long wilt thou forget mee? Lorde howe long wilt thou turne thy face from mee: Lorde how long will it be ere thou eaſe me of my miſerie? whē the faythfull ſpeake after that ſort: it is not for that they think that God hath forſaken them: for it were in vayne and to no purpoſe to call vpon God, if he had forgotten vs. VVhat ſhoulde we gayne by reſorting vnto God and by deſiring him to helpe vs at our neede, if God would not keepe vs? I pray you were it not loſt labour to ſay vnto him, Lorde helpe vs? So then the faithfull cōplayning that God hath 40 forſaken them, meene not that it is ſo: But there is in vs a double feeling & conceiuing. The one is by oure naturall witte, the other by faith. But what are the things that our naturall wit doth reſt vpon and looke at? The things that we feele, ſee and touche. Therefore when God leaueth vs in ſuch extremitie as we knowe not what ſhall become of vs, there ſeemeth to be a thicke cloude betwene him and vs, and that we be no more vnder his hād & guiding. But yet notwithſtāding ſee how God promiſeth to be neere at hand to vs. VVhē we thinke he is furtheſt off frō vs. And 50 when it ſhall ſeeme that his eyes are ſhut: he will haue vs to thinke thus, hath God ſpoken it? Let vs hardly hold vs to his promis. Now then we ſee that there is a double cō ceiuing in the faithfull: and it ſtandeth vs in hand to practiſe this well. It is not ynough too ſay it, but euery man muſt put it in vre in himſelfe. VVhē any aduerſitie befalleth vs, we cānot but think that God hath turned his back vpon vs. See wherevnto our nature driueth vs. But afterwarde it behoueth vs to run immediatly to the promiſes of God, who biddeth vs call vpon him in the day of our 60 trouble. In that he willeth vs to call vpon him it is a token that we are in his keeping & protectiō. So thē we ſee that fayth muſt ouerrule our naturall reaſon, to the ende wee may be quiet in the mids of all our miſeries, wayting for Gods ſuccour, & walking as hee commandeth vs. According herevnto Iob ſayeth here, VVhere are the tymes become wherein God preſerued mee? For he meeneth that God hath ſhewed by effect and by very eyſight, that he had preſerued him, as if ſome mā ſhold ſay, ſeeing that Iob is ſo perſecuted, is it to be ſayd that God keepeth him? Is it to be ſayd that God mainteineth him? No, but rather that God hath forſakē him as a wretched creature. Iob thē ſpeaketh not heere of the thing as it was in very deede, as thoughe God had at that time forgottē him: but he ſpeketh of that which might ſeeme to mē, & of that which he perceyueth by his naturall wit, howbeit that he reſiſted it by the force of faith, reſting himſelfe vpon Gods promiſes, & fighting againſt the tētation that was put vnto him. Yee ſee then in what wiſe it behoueth vs to take this text, & therewithall to apply it to ourſelues: and ſo let vs vnderſtande that if we be in proſperitie, we muſte not terme it good fortune (according to the maner of mē which alwaies are ſo malicious, that they rob and bereue God of his honour that belōgeth vnto him) but we muſt vſe ſuch language as this, namely that God preſerueth vs. VVhat is the cauſe then that God proſpereth vs? what is the cauſe that we liue & are ſtill mainteyned whē we be beſeeged with a thouſand deathes? It is bicauſe God pitieth vs & is our Protectour. Lo how it behoueth vs alwaies to reſort to Gods prouidēce, that we may yeeld him the prayſe of al the benefites which he beſtoweth vpō vs, yea euē in reſpect of this trā ſitory life. And furthermore, whē our Lord chaungeth to outward apperance, and ſuffereth vs to be aſſaulted on all ſides, ſo as one mā pilleth vs, and another defameth vs, & many aduerſities light vpō vs: might it not be ſayd to mās ſeeming, that God hath forſakē vs, & will no more come at vs? Yet notwithſtanding let vs not ceaſe to receyue the promis which God giueth vs, yea & to hope euen againſt hope, as which is the leſſon that is taught vs in the perſon of our father Abrahā, as S. Paule ſpeaketh of him. But Iob addeth, that in that time God had lightned his lampe vpō him and that he had walked in his lyght in the middes of darkeneſſe. Let vs marke how it is diuers times ſaid, that God inlighteneth vs when he teacheth vs by his worde, and for that cauſe is it termed a lampe. But in this text it hath another ſenſe. For Iob meeneth not ſimply that God taughte him by his lawe, or by any reuelation of the holy Ghoſte. But that God had giuen him comfort in all his aduerſities, & therwithall alſo a good & deſirable iſſue of them. VVhat then is the lampe of God? It was Iobs proſperitie, in that God ſtoode by him, according alſo as we ſee that the ſcripture likneth the afflictiōs of this preſent life vnto darkneſſe. As for exāple, if we be in warre or be troubled with famine or peſtilence: we are as it were in the night: Gods countenāce is hidden from vs: & we know not on which ſide to turne vs. So on the contrarie part, when our Lord hādleth vs louingly, it is aſmuche as if the ſunne did ſhine vpō vs, we ſee that the daylight maketh men glad, & cō trariwiſe that the light maketh men ſadde and heauy. Alſo when it is clowdie and raynie weather, we are after a ſort beaten downe and euery one of vs ſhrinketh. So then let vs marke, that Iob doth here cōtinue his matter, by ſaying [Page] that the lampe of God ſhined vpon him, when hee was in happie ſtate, & euery man laughed vpon him. VVherein is cōfirmed yet better, the doctrine which I haue touched: namely that neede muſt not father the proſperitie of this world vpon fortune, as we ſee theſe worldlings do, which looke not vnto Gods hād nother in weale nor wo. Therfore we muſte not do ſo, but rather whenſoeuer we haue any proſperitie, let vs conſider that God ſhineth vpon vs, and ſheweth vs a louing countenance, and would haue vs to know him to be our father, that we might glorifie him.10 Behold then how our Lord ſheweth vs his countenance in all proſperitie, to the end that by ſeeing him, we might haue occaſion to prayſe his goodneſſe, & alſo be drawen vnto him by his gentle allurement, and that both of them might giue vs courage too loue him and to yeelde oureſelues to his ſeruice. Nowe wee ſee that theſe manner of ſpeeches are not ſuperfluons, when in ſtead of ſaying after the manner of the vnbeleeuers, I haue had good fortune, I haue liued at mine eaſe: Iob ſayeth that God had ſhone 20 vpon him with his lampe, and addeth, that God had giuen him lyght in the middest of darkeneſſe. And hee ſayeth this, bicauſe it is not poſsible but that we muſt be in many inconueniences and daungers in this worlde, I meane euen thoſe which ſeeme to haue all things as they would wiſh. Although we perceyue ſome man to be as it were exempted from all trouble: Yet notwithſtanding ſo long as he is vpon earth he muſt nedes walke among thornes. VVe ſhall alwayes be threatned with many deaths: and though a man haue his Garners & Cellers full: yet is it not to be ſayde but that he may be made poore in the turning of a 30 hand. So then let vs marke well, that in the middes of this worlde, wee be alwaies as it were in darkeneſſe: that is to ſay we be beſette with many troubles and daungers, inſomuch that if our Lord prouided not for vs, we could not ſtep one pace forward, no nor ſo much as ſtirre one finger, but we ſhoulde ſtumble into many miſeries. But God remedieth all things by ſhewing vs his lampe, and by making it to ſhine vpon vs. Therfore let vs learne to yeelde him the prayſe that he deſerueth: which is that we cānot holde out in this tranſitorie life, vnleſſe wee doo alwayes 40 looke vpon vs and guide vs. And let vs pray him, that in guiding of vs he will alſo make vs feele by effect, that he is neere vs, & that he hath vs after ſuch a ſort in his protection, as we be exempted from many miſeries, bicauſe he ſuffereth vs not to fall into them. Now if God deſerue to haue this prayſe yeelded vnto him in reſpect of all things that concerne the ſtate of this life: I pray you what deſerueth he in reſpect of the inſtructiō which he giueth vs by his word? So lōg as we liue here below we liue as it were in darkneſſe as S. Peter ſayth, and we be as it were blinde 50 wretches: and moreouer as in reſpect of our wittes we be ſo groſſe headed, as of neceſsitie we ſhould fall into confuſion at euery ſteppe, if wee were not inlightened by the lampe of Gods word. VVe ſee then that in this great and thicke darkneſſe, we had nede to know Gods goodneſſe, and to open our eyes to beholde it, and to bee diligent to marke it, to the ende we may honour him for all his benenefites, and not deuour them, but depende wholly vpon his prouidence. Thus much haue we to marke in this ſentence: Now it is conſequently ſayde, that Iob in the time of 60 his youth had the prouidence of God alſo in his tent. The Hebrew worde whiche hee vſeth heere, doeth ſignifie a latertime: but by a ſimilitude it is taken for youth, not for the youth of fifteene yeeres, but for the time of mans cheefe courage and luſtineſſe, as from the yeres of fiue & twenty vnto the yeeres of fiue and thirty. And why? For then is a man in his cheefe floure, not for begetting of children as ſome haue expoūded it, (for that were to fond & groſſe:) but bycauſe that man is then in his full ripeneſſe too giue counſell, and to doo any thing that belongeth too mans life. For in that age wee ſee that men do ſo diſpoſe themſelues as they may bee put to the dooing of ſome ſeruice. So then, like as the latter time bringeth foorth his frutes: ſo alſo in that age man is fit to yeelde his frutes, that is to ſay, to bee imployed to ſome ſeruice. But in this texte, a man may well take that worde both in that ſignification, and ſometimes otherwyſe alſo by ſimilitude: whiche is, I would I were as in my later ſeazon, that is to ſay, as in the time when men gathered the frutes of mine aboundance. Lo what Iob meeneth. VVhen it is ſpring tyme of the yere, we ſee how the blade that ſhall beare corn, ſhooteth foorth, and the vynes beginne to budde. Howbeeit as yet there is nothing but hope: VVe ſee the meddowes ſpring vp with greene graſſe: but in the latter ſeaſon the cattell are fatte and well fed, bycauſe they haue had paſture, and the ryches of the earth are gathered and layde vp. Thus yee ſee the tyme of aboundance. And ſo I doubte not but Iob ment too ſaye, when I was in my ryches, when God had gyuen mee ſo greate aboundance of goods as they flowed in my houſe. And afterwarde hee addeth, that the prouidence or company of God was vpon his tent, purſewing the matter which he had talked of already. The Hebrewe word which Iob vſeth, ſignifieth prouidence or company, and both of them agree very well: therefore men neede not to trouble themſelues much, for the ſenſe continueth all one. Therefore [the meening of it is,] when I had the prouidence of God vpon my tent, that is to ſay, whē God watched ouer mee to guide all my affayres: or elſe when God kept mee company, that is to ſay when I found him fauorable vnto me, ſo as he was neere me to hold me as it were in his lap. Heere Iob continueth his acknowledging of Gods benefites. And lette vs marke well, that if a man which was tormented after that ſort, was notwithſtāding not ſo farre beſides himſelfe, but that he alwaies glorified God: what is to be ſayd to vs, if we thinke not vpon God whē he letteth vs alone quietly in the middes of our eaſe? VVe know that when a man is pinched with aduerſity, he is ſo diſmayed as hee remembreth nother God nor himſelfe, but is caried away, and his wits be amazed. And now in what ſtate was Iob? Haue we not ſeene, that there was neuer yet almoſte any creature, that was tormented after that faſhion? And yet neuertheleſſe it is ſeene, that he ſtill directeth himſelfe vnto God, and glorifieth him by confeſsing that the benefites which he had receyued in times paſte, fell not to him by caſuall aduenture, nor were purchaſed by his owne trauell and pollicie, nor that hee was beholding vntoo men for them. Howe then? It is God (ſayth he,) who hath lighted his lāpe vpon me, it is he that hath guided me, it is he that hath bene at hand with mee. VVhen Iob ſpeaketh ſo, ought it not to be a record to cō demne thoſe men double and treble which are not ſo diſmayed, and yet neuertheleſſe doo forget God, and ſwallowe [Page] vp his benefites without doing him any honor at all? Then let vs learne to glorifie God for all things, after the example of Iob, both in proſperitie and aduerſitie. And in ſo ſaying, hee addeth what his ſtate was for the time that God was with him as his companion and garde, that is to wit, that his feete were bathed in butter, & that the riuers flowed vnto him with oyle. By theſe ſimilitudes Iob ſignifieth, that God had ſet him in ſuch proſperitie, as he wanted nothing. And when he ſayth that he trode in butter and bathed his ſteppes in it: it is as much to ſay, as that god made 10 him to walke vpon all pleaſant things, according as it is ſayd in the foureſcore and eleuenth Pſalme, that the faithfull ſhall be borne vp by the handes of Angels, ſo as their feete ſhall not ſtumble nor daſh agaynſt any thing amiſſe. After the ſame maner Iob ſayth in this text, beholde, God hath delt ſo with me in times paſt, that I did not as it were treade vpon the ground, neither felt I the hard pauement vnder me, but rather God made mee a path as it were of butter and all ſweete things. To be ſhort, he meeneth that inſtead of being in the common ſtate of men, he did as it 20 were ſwimme in all pleaſures. Not that he ſotted himſelfe in them, as they doo that are rauiſhed in loue with theyr owne cace, and ouerioy and ouerſhoote themſelues in all things, as gluttons, drunkards, and wanton folke do: Iob intended no ſuch thing: but he meeneth that God hilde him in ſo great proſperitie, as hee was not able to expreſſe but by exceſſe of words. And herein is it to be ſene, that he magnified Gods benefites as much as he could, like as we alſo ought to do. And it is a poynt that we ought to marke well, bicauſe that when we be inforced to cōfeſſe the good 30 that God hath done vs: our acknowledging of it is not to magnifie it ſo highly, as ſo great a benefite ought to bee: but rather we diminiſh it through our owne maliciouſnes. Lo howe God is abated of his due by vs, as though ſome man that coulde not denie a whole debt, ſhoulde ſay, ô I thought it not too bee ſo much, according as we ſee, that theſe euill paymaſters are not ſo ſhameleſſe as too ſay, I owe you nought, when the thing is knowne and euident ynough: but they could find in their hart, to make an hundred florens but fiue, if it were poſsible. Euen ſo play wee 40 with God: wee nicke him through our vnkindneſſe and vnfaythfulneſſe, diminiſhing the gifts which we ought too magnifie. Contrariwiſe Iob ſheweth vs here, that whē God hath done vs any good, wee muſt not thinke to diſcharge our ſelues by ſaying in one worde, I am very much beholden vnto god, and this commeth to me of his grace, (theſe are to trifling ceremonies:) But we muſt learne to eſteme Gods benefits according as they be worthie. And in good fayth what are we? I pray you let vs conſider our ſtate, and from whence our Lorde hath drawne vs. Let vs conſider 50 on the other ſide, if wee haue deſerued that hee ſhoulde ſtretch out his hande to helpe vs and beſtowe all his creatures vpon vs to do vs ſeruice. Let vs marke theſe things a little, and ſurely we ſhall find the cleane contrarie: that is to wit, that God ought to ſhake vs off altogither, and yet notwithſtanding he ceaſſeth not to do vs good. Therfore let vs learne to eſteeme this fatherly loue which hee beareth vs, and to taſt it more earneſtly than wee haue done hitherto. Lo what wee haue to marke in this ſimilitude of butter & oyle, as if he ſhould ſay, when I compare my ſelfe with others, I find my ſelfe ſo greatly bound vnto God, as it is not poſsible for me to acknowledge it ſufficiently. And herevpon he ſheweth the honour wherein he was. He had ſpoken of his riches, ſaying: that his feete were bathed in butter, and that the ſtones yelded him honie, that is to ſay, that euen the hardſt things were turned vnto him into pleaſure: And now he ſheweth that he was had in honour and eſtimation. The Gouerners (ſayth he) taryed at the Gates, there I made a chayre to be ſet for mee, and euery man yeelded mee honor and reuerence. VVhen Iob ſayeth ſo, it is not in way of bragging, (for he beareth the ſhame that God had layde vpon him, with all humilitie) but he reproueth his aduerſaries. As if he ſhould ſay, you iudge of mee as nowe that I am a damned and curſed man. And why? For ye ſee mee a wretched carkaſſe, deſtitute of all helpe, and euerie man ſcorneth me. But ſee whither ye iudge rightly or no. For it is not long ago ſince I was honored of all men, and then would you haue douked to me too. Therfore you iudgement is not right and indifferent, bicauſe you ſtay vpō viſible things, wheras you ought to looke further. Now you ſee what Iobs meening is. VVherefore according to that which hath bin declared, foraſmuch as wee can go no further as now, let vs learne as oft as our Lorde doth vs any good, let vs learne (I ſay) too acknowledge that the ſame commeth not of fortune, but of the hand of God. And on the contrary part, whenſoeuer it pleaſeth him to afflict vs, let vs know that his intent is to waken vs by that meanes, and that it ſerueth not to put vs out of hart, but to humble vs. And therefore let vs not ceaſſe to reſort ſtill vntoo him, aſſuring our ſelues that when he hath beaten vs with his roddes, he can well cure vs againe, as he that knoweth the remedies that are fitteſt for our welfare.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him too make vs feele them in ſuch wiſe, that beeing hartely ſorie for them, we may ſeke nothing but to rid our ſelues of our fleſhly affections, that wee may bee fully clothed with his holy ſpirite, to the ende we may yeeld our ſelues to his obedience. And that we may know howe to profite our ſelues in ſuch wiſe, both by our owne afflictions, and by the afflictions of our neighbours, as we may be ſtill inſtructed more and more in his feare, & glorifie his iudgements, and not to bee ſo wrapped in theſe preſent things, but that wee may alwayes looke higher, and that in the middes of our afflictions, we may not ceaſſe to reſort vnto our good God, truſting that he wil continue his goodneſſe towards vs, euen till he ſhew vs that thing in effect and experience, which he nowe warranteth by his worde. That it may pleaſe him to graunt this grace, not onely too vs, but alſo to all people, &c.

The .Cv. Sermon, which is the ſecond vpon the .xxix. Chapter.

8 VVhen the yong men ſavve mee, they hidde themſelues, the Princes roſe vp, and ſtoode vpon their feete.

[Page]9 The Gouerners left ſpeaking vvhen I ſpake, and layde their hande vpon their mouth.

10 The Princes hilde their peace, and their tongue cleaued to the roofe of their mouth.

11 The eare that heard me ſayd I vvas happie, and the eye that ſavv vvitneſſed vvith me.

12 For I deliuered the poore vvhen he cryed, I helped the fatherleſſe that vvas ſuccorleſſe.

13 The bliſsing of him that vvas readie to periſhe came vpon mee, and I comforted the heart of the vvidovv.

THe more precious that a thing is, the warelier ought a man to kepe it, and the 10 more wiſely to diſpoſe it, and too put it to the better vſe: and we ſee that euery man doeth ſo in reſpect of worldely goods: True it is that ſome ſpare nothing, but waſt all, and yet euen thoſe do know, that it is a vice to be reproued, when men know not how to order a good thing, which they ought too ſet ſtore by, howbeeit herewithall, although we confeſſe that honeſtie is a mans cheefe treaſure: yet notwithſtanding men make no ſpare of it, but ſell it for little or naught. For proofe heereof,20 loke vpon them that be in moſt reputation, and to whom menne make moſte curteſiie: are they in eſtimation for theyr vertues? No: but cleane contrarie, if a man aske thoſe that humble themſelues before the great and riche ones, what moueth them ſo too doo: they will not ſay, bycauſe they are worthie of it: For their owne conſcience beareth them witneſſe, that the moſte parte of them are ſtarke naught. VVe ſee then, that honeſtie is quite ſhaken off, and yet notwithſtanding, men can well ynough ſay, it is the moſt precious thing that can be: And that is a foule 30 fault, according alſo as wee ſee, howe ſaint Iames, not only ſcorneth, but alſo ſharpely rebuketh thoſe that honour the wicked after that ſort: For it is a defiling of the thing, which God hath dedicated to a good vſe. VVhat ought men too honour ſauing God, and that which proceedeth from him? Therefore when wicked men are had in ſuche reputation: the thing that belongeth vntoo God is plucked from him, and giuen too the Diuell. True it is that if a wicked man bee in aucthoritie, men may well honour him, not in reſpect of his owne perſone, but in reſpect of 40 his office. But when vices are had in eſtimation, and prayſed for vertues: Is it not a mingle mangle to ouerthrowe all order? Therfore we ought to marke well this text, that whereas Iob ſpeaketh of the honour that was done vntoo him, hee ſayth not that it was by reaſon of his ryches or of his credite: but for his vertues, The young men (ſayeth bee) hidde themſelues when they ſawe mee. VVhat moued the yong men too hyde themſelues? For if a man paſſe his boundes, yong men will rather take the more boldeneſſe too doo euill, when they ſhall haue ſuche a ſhadowe and 50 proppe to beare them vp. Then if men ſtoode ſo much in awe of Iob, that they hid themſelues from his ſight: it is a ſigne that he had ſuch vertues in him, as men were inforced to honour him for them, and not for his ryches. Lo what we haue to marke in the firſt place. But herewithall let vs marke alſo, that this word Hyde, importeth a ſhame which thoſe had that feared not God. For yet neuertheleſſe they were hilde in awe before men, and were loth to haue their lewdneſſe knowne. And ſpecially if a vertuous man that haue ſome grauitie in him, do come in the way:60 they that meene to do euill, hyde themſelues from hys preſence. To what purpoſe ſerueth ſuch ſhamefaſtneſſe? For it ſeemeth to be a ſuperfluous thing. It is certaine that if a man abſteyne from dooing euill, onely in reſpect of ſome perſon: thereby he ſheweth, that he hath not as yet profited: and it is alſo a ſlender honouring of God. But yet notwithſtanding, there commeth double profite of it: The one is, that like as a childe before he know what reaſon is, or haue any diſcretion, ſhall neuertheleſſe bee inured to good things: Euen ſo our Lord cauſeth this ſhamefaſtneſſe (which of it ſelfe is naught) too ſerue too drawe thoſe forward by little and little, which haue not yet proceded ſo farre, as to loue vertue for it owne ſake. As for example: looke vpon a man, that is vnconſtant, and hath not the feare and loue of God yet rooted in him, but is altogither as it were dazeled, and taketh leaue to do euill, and to ouerſhoote himſelfe: yet hath he ſtill a bridle, and is not vtterly paſt ſhame. VVee ſhall ſee diuers which of themſelues will commonly bee ouerſeene when they are in euill companie, and a man ſhall no ſooner intice ſuche to do amiſſe, but they will bend to and fro: and yet for al that, if they haue any ſhamefaſtneſſe, as ſoone as a man whome they reuerence, doeth but caſt his eye aſide vpon them, they will bee ſo abaſhed, as they could finde in their hearts to bee buried: and if a man tell them their faultes: they haue not a word to anſwere, but will rather fal a weping, than reply. Thus ye ſee it is ſome token that a man is not altogither paſt hope of amendment, when hee keepeth ſtil this modeſtie of knowing the ſhamefulnes of his owne ſinne. Neuertheleſſe it is euident, that this ſhamefaſtneſſe is not a vertue of it ſelf. Howbeit ſuch a man will come home by little and little, and our Lorde cauſeth that medicine to ſerue him as a ſirop for a preparatiue agaynſt ſome diſeaſe, to the end that the pacient may afterwards receyue ſome ſtrong medicine. Lo heere a ſirop which doeth but alter. And what commeth of it. It healeth not the pacient, but yet it is a good preparatiue, and when a man hath taken halfe a chaunge after that ſort, ſo as hee is readie aforehand for the medicine: the medicine hath the more force. In like cace is it with ſhamefaſtneſſe. For of it ſelfe it is not able to heale our vyces, nor to clenſe vs of them, nor to make vs to walke as it becommeth vs: but it prepareth vs, ſo as wee do not vtterly paſſe our boundes. Thus then ye ſee one vſe and profit, which our Lord picked out of the ſhamefaſtnes that is in wauering and light mynded folke: which (as I ſayde) haue not ſuch foundation as they ought to haue, and in whom the feare of his name is not well rooted. But there is yet one other vſe, that is to wit, that all excuſes are taken from vs, and that God giueth vs a marke, as if hee ingraued it and brended it in our forehead, to ſay that we cannot iuſtifie our faults. VVhy ſo? I will go hyde mee from the preſence of a man. And what is the cauſe of it? Shame. And whence commeth this ſhame? God hath printed it in mee, as it were [Page] with a ſearingiron, inſomuche that whereas otherwyſe I woulde ſuffer the ſunne, the heauen, the earth, and men, to beare witneſſe of my lewdneſſe: Yet notwithſtanding I am reſtrayned when I ſee that men ſhall point at me with their fingers, and that I ſhall bee hated and abhorred: For vice is curſed of it ſelfe. VVee ſee then that this ſhamefaſtneſſe which men haue, is as a proceſſe, that God maketh agaynſt vs aforehande, as if he ſhoulde charge a Iewrie, and take informations and inditements agaynſt vs, to the end we ſhould be caſt, and that notwithſtanding al the 10 ſhifts that we could alledge, yet neuertheleſſe our brondmarke ſhoulde bewray that all vices are vices, and worthy to be condemned. And ſo although a man bee otherwiſe blockiſhe, and not touched any whitte with the knoweledge of his ſinnes: yet inaſmuch as he hath ſhamefaſtneſſe, by that meanes he is made vnexcuſable. Nowe then wee ſee what doctrine wee haue to gather of this ſtreyne. The firſt is, that our Lorde warneth vs, that when we haue any ſhame of euill doing, and ſhun mens preſence, and would be loth to haue our lewdneſſe knowne: wee muſt vnderſtande,20 that thereby God aduertiſeth vs, that it is not for vs to flatter our ſelues in our ſinnes, nor to hide them, but rather that wee muſt learne to condemne them. Furthermore, if we bee ſo abaſhed before men: let vs aſſure oure ſelues wee cannot eſcape the preſence of God. VVee maye well locke vp oure ſelues in oure lurking holes, but wee ſhall gaine nothing by it. His eie muſt alwayes ſee vs, and not onely marke the workes that are to bee ſeene of the worlde, but alſo our ſecreteſt and deepeſt thoughtes. Therefore let vs learne, not only to feare men, but ſpecially 30 the heauenly iudge that ſeeth vs: and alſo let not the ſaid ſhamefaſtneſſe gouern vs, for we muſt not ſtay there, as I haue ſayd alreadie. It were all one as if a childe ſhould abyde alwayes in his Apcee, or elſe as if a ſick man ſhould content himſelfe with a preparatiue, and afterwarde die vpon it for want of taking further phiſick. Then muſt not this ſhamefaſtneſſe raigne alone in vs, but it muſt leade vs further: that is to wit, that although men perceiue not our defaultes, and that wee might haue couerings to hyde our ſelues withall and to beguile the worlde: yet neuertheleſſe 40 our owne conſcience may watch, and keepe ward, and the iudgement of God may preſſe vs, and that we may ſo diſpoſe all our whole life, as wee may not deſire onely to be had in good reputation of men, but alſo to be allowed of our God. And for the bringing heereof to paſſe, wee muſt not onely abſteyne from open euill doing: but our hartes alſo muſt be clenſed, and we muſt haue our affectiōs corrected, ſo as wee may not haue any backe nooke to hyde our filthyneſſe in. Thus ye ſee what we haue to remember in this ſtreyne. But yet notwithſtanding wee ſee in what 50 tymes wee bee. For now a dayes, like as there is not any feare of God, ſo is there no ſhame of men: Iniquitie doeth ſo ouerflowe, that they which bee moſt ſhameleſſe, are moſt valiant. At leaſtwiſe, youth ought too haue ſome modeſtie: and vndoubtedly it is not without cauſe, that the Paynims did of their owne naturall witte, knowe that ſhamefaſtneſſe is the peculiar vertue of yong folkes. And why? For yong folke are not yet ſo well gouerned as were requiſite. They are full of boylings that ſtirre them vp vnto euill, the fire is in their heade, and therewithall 60 their luſts are ſo violent, as it is very hard to repreſſe them. Herevnto our Lorde giueth a remedie: which is, that although yong folke be verie headie: yet notwithſtanding they are conuicted & conſtreyned to know thēſelues, and they perceyue that they haue not yet ſuch a ſtayedneſſe in them as were requiſit: and that is the cauſe why they haue ſome ſhamefaſtneſſe in thē. But what is ſeene nowadayes? there wāteth no ſtore of yong ruſſians: behold theſe yong Cockerels, they are no ſooner cropen out of the ſhell, but by and by they muſt haue a ſworde by their ſide, and you ſhall ſee them vtterly voyde of al ſhame. They think they ought too bee like brothels of the ſtewes, and that (whatſoeuer they doo) neyther reuerence, nor Iuſtice nor anye things elſe ought to gouerne them. To bee ſhort, wee ſee how youth is become altogither diueliſh, and that not only there is no feare of God, but alſo no honeſtie at all in them. Sith we ſee this, let vs aſſure our ſelues, that there is a floud of iniquitie, and that things are ſo farre out of order, as they be paſt remedie. For it appeareth that the thing which ought to bee imprinted by nature in al men, and ſpecially in yong folke, (that is to ſay, ſhamefaſtneſſe, and modeſtie) is quite razed out, and yong folks are vtterly ſhameleſſe and ſtubborne, and paſſe not though they be mocked for their vnſhamfaſtneſſe. So then let vs learn to walke in greater feare and carefulneſſe. For we ſhall not bee excuſed by alledging that euerie man dooth as wee doo: for it is no meanes to acquite vs before God, too ſay, that other bee no better than our ſelues, but rather let the ſame be an occaſion vnto vs to drawe backe, that wee bee not wrapped in the vyces that raigne ſo in all men. And furthermore let vs remember howe it hath bin ſayde that we muſt not walke as men that looke but onely vpon the creatures: but let vs ſet God before our eyes, according alſo as we cannot ſcape his preſence. True it is that through our inclination too hypocriſie, wee ſeeke many windlaſſes [and ſtartingholes,] but yet muſt God needes follow vs euery where. Seeing it is ſo, let vs learne to dedicate our ſelues wholly vnto him, and to haue our ſight faſtened vpon him. And foraſmuch as hee inlighteneth vs by his worde: let vs thinke alſo vpon that which the Apoſtle telleth vs in the Epiſtle to the Hebrewes. For there he declareth that the worde which wee heare, is of the ſame nature that god himſelf is: which is to ſearch our thoughts, & to try out al that is in vs, & to deuide aſunder the mary from the bones, and the veynes, & all that is in vs. Seeing thē that when our lord ſendeth vs his word, he will make ſuch a triall, that all that euer lieth hid in men muſt come to light: let euery of vs walk as in the brode day, and conſider that we be no more in darkneſſe, ſeing our lord Ieſus Chriſt reigneth among vs by his goſpel. Thus ye ſee what ye haue to remēber in this text. And now Iob addeth, that the Princes roſe vp afore him, yea and that the cheef men and gouerners bild their peace when they heard him ſpeake. Here wee ſee an order that nature teacheth, were it not that the malapertneſſe of men peruerteth all things. And if we follow that which our Lord ſheweth, I ſay euen according to the order of nature: It is certaine that if there were a man that had the gift of teaching, and more iudgement and knowledge than other men, he ſhould be harkned vnto, and euery mā would hold their peace when he ſpake. VVhat is the cauſe then that whē a man ſhall ſpeake good reaſon, & haue the gift to edifie others: he is not receyued, but diſpiſed: [Page] and many bablers thruſt themſelues foorth and will needes be heard with their tongues running at ryot, by meanes whereof the truth ſhall be put backe, & thruſt vnder foote? what is the cauſe thereof: It is for that men cannot abyde that God ſhould guyde and gouerne them, but (as I ſay) they corrupt all the order of nature by their malapertneſſe, or rather madneſſe. For needes muſt we become wood beaſtes, when wee cannot abyde to ſubmit our ſelues to truth and reaſon, and to admitte them that are ordeyned ouer vs as it were in Gods ſteade. Therefore 10 let vs marke well this text. For Iob meeneth not too magnifie his owne perſone onely: No vndoubtedly, it is not his meening. VVhat then? Yeſterday I ſhewed you a peculiar reaſon, which hee had too ſpeake ſo. But further we may gather alſo a generall doctrine that God giueth vs by Iobs mouth: whiche is, that when there is an vpright and vertuous man, and therewithall indued with wiſedome: wee muſt giue eare too him, and receyue him among vs. For if wee followe not the rule whiche is ſhewed vs heere, wee not onely doo wrong vnto a mortall 20 man, but alſo God taketh the ſame wrong to be done as too his owne perſone. And not without cauſe: for if a a man bee able too gouerne vs with good doctrine, thinke wee that hee hath it of himſelfe? Euerie manne can well ynough ſay, that it is the gyft of God. Nowe when God aduaunceth a manne in ſuche wiſe by gyuing hym more largely of his holye ſpirite, it is too the intent hee ſhoulde purchaſe himſelfe eſtimation, and not rather for the common profite of all men? Hee that is ſo indued wyth any great giftes, is bounde ſo muche the more too his neighbours,30 and muſt ſo beſtowe that which is giuen him, as all menne maye bee partakers of it. But nowe if wee vouchſafe not too heare a man, when wee may profite vnder him: is it not a deſpyſing of the Spirite of God? Is it not a ſcorning of his Maieſtie, whiche hee woulde haue too bee knowne when hee ſendeth vs as a mortall man after that ſort in his name? Furthermore this pride is matched with vnthankefulneſſe. Beholde, God rayſeth vp men that are able too teache vs: let vs but onely heare them, and it ſhall bee for our welfare. If we vouchſafe 40 not too doo that: is it not a reiecting of the benefite that God offereth vs as muche as in vs lyeth. So then it is not for nought tolde vs heere, that if there bee a vertuous man whiche hath more skill than oure ſelues, hee deſerueth too haue eare gyuen him, and that men ſhoulde bee heedfull too receyue that whiche hee ſhall ſay. For (as I haue declared alreadie,) if men doo it not, wrong is offered vntoo God, and wee are alſo vnthankefull, in that wee will not be gouerned by him. There is yet more: And that is, that if wee ought to heare men whiche haue 50 ſome worldely skill: what ought wee too doo when they be purpoſely ſent to bring vs Gods worde, and are ſo furniſhed as they may ſay, that God ſendeth vs the meſſage of ſaluation by theyr mouthes? According as hee ſerued his turne by the Prophetes and Apoſtles during their lyues, and will haue the ſame order of gouernment to bee at this day in his Churche, and there too continue vntoo the worldes ende. Then if wee refuſe too heare Gods worde when it is preached by ſuch as are ordeyned to that office: Is it not a double rebellion? And ſhall wee not 60 bee ſo much the more too blame? So then wee bee warned here, to keepe ſilence when our Lord ſendeth vs his worde, and maketh both great and ſmall to ſtoupe vnto it, and too bee dumbe, but not deafe. I ſay wee muſte bee tonguetyde: for when God ſpeaketh, it ſtandeth vs in hand to herken without replying, and to receyue quietly whatſoeuer is ſayde vnto vs, and too conclude with Amen, So bee it. Againe, we muſt not bee deafe: but foraſmuch as we ſee that by nature we bee ſo ill diſpoſed to heare God, and to obey his worde, we haue to pray him to open our eares, and to correct the dulneſſe of hearing that is in vs, and our ſlowneſſe of obeying him, and ſpecially to gyue vs the vnderſtanding of his will: for elſe wee bee ſo brutiſhe, as wee ſhoulde neuer conceyue the thing that is for our welfare, except we were inlightened by his holy Spirite. And therefore let vs learne to brydle, not onely our tongues, but all our affections. For the thing that hindereth vs from the hearing of God, and from beeyng taught by his woorde, is not onely that wee bee to talkatiue and too full of babbling and prittleprattle: but alſo bycauſe wee bee full of luſtes and gainſtryuings, which do as it were breake off Gods talke. Now then let euery man looke well to himſelfe. For when wee come to a Sermon, or otherwiſe looke vpon the holy Scripture, no doubt but wee ſhall well vnderſtande ſome good ſayings and profitable ſentences heere and there: But what? By and by it ſlippeth from vs, and we forget it againe. And why ſo? For we be combered with our owne gainſtryuings. Therefore it is all one as if there were a great noyze in vs that brake off Gods worde, ſo as it was not receyued. Againe wee beare not away the hundredth part of that which is tolde vs. And why? Bycauſe we bee fleſhly, and our affections carie vs away. So then, (as I haue ſayde) if wee mynde to fare the better by Gods worde, we muſt not onely brydle our tongues which are ouer lauiſh: but we muſt alſo bridle our affections, to the ende there may bee a peaſable obedience yeelded to our God. Thus ye ſee what wee haue to marke. Neuertheleſſe, wee muſte alſo haue the ſayde ſoberneſſe and modeſtie of not beeing too haſtie too ſpeake, but rather yeelde oure ſelues teachable. It is ſayde that the wyſe manne ſhall wexe-wyzer by hearing. Salomon ſpeaketh not there of the ignorant and Idyots: But for ſo much as men take themſelues to bee great Clearkes and Doctors at the fyrſt day, and beare themſelues in hande that they haue profited ynoughe aſſoone as they haue anye little taſte of the doctrine: (as in good ſooth men will ſwell bigge ynoughe, euen lyke Toades, howbeeit that all theyr ſwolneneſſe is but wynde) foraſmuche then as men haue ſuche ouerweening of themſelues: therefore Salomon ſayeth that there is not ſo wyze a man, but hee groweth wyzer by hearing. VVhat is to bee done then? VVee muſte not bee ſo forwarde too ſpeake, but wee muſte alſo bee as readie too hearken, and too heare what is tolde vs. Lo what wee haue too beare alwayes in mynde vppon this ſtreyne. And verely ſeeing that Iob ſayeth expreſſely, that the gouerners, euen ſuche as were practyzed in wiſedome, and bare authoritie among men,) had gyuen eare too him bycauſe hee excelled: I pray you what ſhall become of them that can not chalendge ſuche skill too themſelues, nor haue had the lyke practyze, nor borne office whereby too get ſo muche vnderſtanding? And yet neuertheleſſe [Page] leſſe wee ſee there are verye fewe nowe adayes that can abyde to bee taught, but euery man taketh vpon him too be a teacher. And ſee howe ill we practiſe the leſſon that is giuen vs by Saint Iames, where he ſayeth, that we muſt not couet too bee many maſters: for contrarywiſe there is none of vs all, but hee thinkes himſelfe able to guide the whole worlde: and in the meane while there is not any man that can abyde to bee taught or tolde any thing, no though he bee but a yong Calfe. So much the more then ought we to marke this circumſtance, which I haue 10 purpoſely touched concerning Iob. The holy Ghoſte prayſeth the men that were wyſe and in authorite, who notwithſtanding yeelded themſelues peaſable, and refuſed not to be taught. Seeing the holy Ghoſt ſheweth vs this: let vs vnderſtande, that it is not onelye too commende the perſons, for they are vnknowne to vs at this day: but too giue vs example and inſtruction what wee haue to do. And this preſent admonition is not more than needeth, conſidering the pryde that is in vs. For (as I 20 ſayde) euerie man will bee wiſe, and no man can finde in his heart to ſtoupe ſo lowe, as too confeſſe that hee hathe neede to bee taught by others. Thus the cauſe why the holy Ghoſt ſetteth vs downe ſuche inſtruction heere: is for that although wee were the excellenteſt men in the worlde, yet muſt wee not imagine any ſuch perfection in our ſelues, but that wee haue neede too profite yet further. And heerewithall let vs marke well the giftes of God. VVhen wee ſee a man ſent to vs too teach vs: let vs vnderſtande that God hath ſent vs his treaſure too releeue oure want withall. It ſtandeth vs in hande too receyue 30 the ſame of God, as who is the fountayne of al wiſdome. It is true: neuertheleſſe hee maketh it too runne downe vntoo vs, as it were by ryuers and chanels. For when men receyue giftes at his hande it is too diſtribute them to vs by their meanes. And although a man haue no great gift: yet muſt wee giue him the hearing, if he ſpeake reaſon and truth: yea though it were a yong childe that tolde vs our faultes, yet is hee a meſſenger of Gods ſending. Nowe if wee may not refuze a little childe, no nor a ſilly Idiot that hathe no authoritie nor any excellente 40 gift, but muſt receyue correction at their hande: I pray you muſt wee not needes be out of our wittes if wee reiect the manifeſt giftes of God which hee woulde haue to bee magnified, by ſetting them in an open place too bee ſeene? Or when muſt it not bee ſayde that wee be ſtarke madde if we reiect them? So then foraſmuch as we haue neede to be continually ſtrengthened by receyuing doctrine and inſtruction by all meanes that can bee offered as long as we liue in this worlde: let vs accept Gods gifts (as I ſayd,) and whereſoeuer we ſee them, let vs do them 50 the honour too ſubmit our ſelues to them. Thus yee ſee what wee haue to marke in this ſtreyne. Iob declareth by and by after, that hee had beene honoured and commended, not onelye for hauing a ſharpe and ſuttle vnderſtanding, but alſo for mainteyning right among men. And that is a ſentence further well worthy to bee noted. True it is that when a man meddleth with teaching hys neighbors, it is not ynough for him to bee an honeſt man, and to haue a deſire to liue well, and to giue good example to all men. But hee muſt alſo haue a skilfulneſſe, and 60 God muſt haue giuen him wit and reaſon. Neuertheleſſe if a man were as skilfull as coulde bee wiſhed, and had his tongue readie to vtter, ſo as there were no blemiſhe in his ſpeache, and yet were of an euill conſcience, ſo as he were a ſcorner of God, or an heatheniſhe man in his life: hee deſerueth not to bee heard. For his life maketh him ſuſpected, ſo as men can hardly take any taſt of his doctrine. I meene not that the wickedneſſe of mennes lyues, ought to diminiſhe the authoritie of Gods worde, but I ſpeake of the common infirmitie that is in vs, inſomuche that if wee ſee a man that is wicked and frowarde, and withoute all vprightneſſe, who in his dooings ſcorneth all vertue: if ſuche a man ſpeake as an Angell, yet woulde not men vouchſafe too heare him. For they woulde thinke themſelues deceyued, bycauſe they ſee hee ſpeaketh not from his heart. So therefore it is a requiſite thing for him that dealeth with teaching, too haue the ſayde vprightneſſe, that men may knowe he ſpeaketh from his heart, and not feinedly, & that he telleth not a tale in ieſt, like as a player maye play his part in an enterlude, and yet when all is done, it is but a ieſt. And this is the cauſe why I ſayde that it is not ynough too ſpeake well, but that hee which myndeth too teache others, muſt not onely ſpeake with hys tongue, but alſo deale ſo as men may know that the ſame commeth from his heart: and he muſt ſo ratifie and ſee all his doctrine by his deedes, as men may ſee that the thing which he ſpeaketh is ſo ſettled in his heart, and ſo printed and ingrauen in him, that hee ſpeaketh as it were in the preſence of God. Ye ſee then what wee haue to marke in this ſentence, when Iob (after he had reported that he had bin commended of the greateſt and honourableſt ſort of men) addeth, that it was bycauſe he had ſuccoured the poore, and afflicted, and that the bliſsing of him that was readie too periſhe had bin vpon him, and that hee had bin the defender of the fatherleſſe, and the protector of the widowes. So then this vprightneſſe purchaſed him authoritie, according as it is ſayd in the fiftenth Pſalme, that we muſt honour them aboue all men, which haue the feare of God. And ſurely (as was declared not long ago) ſeeing that the feare of God is our wiſdome, yea euen our true wiſdome: wee muſt alſo cōſider whether a man deſerue to be heard or no. Furthermore when a man walketh vprightly, and giueth good aſſurance that his ſpeech is not feyned, and that he is no diſſembler that doth but babble from the teeth outward, and hath no affection at all in his hart: if a man bee ſuch a one, as that his whole life warranteth that hee intendeth too teach other men in good earneſt, to the intent that God may be ſerued & honored: let vs aſſure our ſelues that we muſt take ſuch a one for a mirrour or looking glaſſe: for if we make no recking of the good life of ſuch as ought to teach vs, we reiect the aſſurance that god giueth vs of his doctrine. True it is (as I haue ſaide,) that men cannot barre the worde of God from continuing in his full ſtate: for it dependeth not vpon the vertuous behauiour of men. But howſoeuer the worlde go, when God is ſo gracious vnto vs to teach vs by ſuch men as witneſſe by their liues, that their onely ſeeking is that men ſhoulde ſerue God, I ſay when we haue ſuch a recorde: it is as it were a ſealing of the doctrine, and it is all one as if God ſhould relieue our infirmitie by driuing and pricking vs forward, bycauſe hee ſeeth vs ſo negligent and ſlowe to come vntoo him. Is it not a ſigne that we bee ſlouthfull beaſtes, if wee make no [Page] accompt of this? So then let vs marke well this ſentence as it is touched here by Iob: and therewithall let ſuche as haue the charge to teach others looke wel to themſelues, that they behaue themſelues in ſuch wiſe, as their life may be a pattern to all men, and beare witneſſe that they ſpeak not in vaine, but that they ſpeake the word of God which is thoroughly ingrauen in them: and let vs alſo take warning in their perſons too haue the worde of God in eſtimation, that wee may yeelde our ſelues too his obedience as well as they. Thus ye ſee the thing which all miniſters 10 and magiſtrates, and ſuch as haue charge to gouern the people, and generally all ſuche as haue any degree or vocation of teaching, ought to thinke vpon: namely that our Lords will is, that they ſhould ſhew the way, and that his calling of them to that office, is vpon condition that they ſhoulde not onely ſpeake, but alſo witneſſe the ſame earneſtly and truely by their life. Yea and this doctryne extendeth to all men in generall: for there is no man but hee ought too teach his neighbours, in tyme and place conuenient when neede requireth. Therefore let vs conſider 20 that in condemning other men, wee hyde not oure owne faults, ne cauſe them to bee forgotten. Hee then that would be a good correctour of his neighbours, muſt firſt correct himſelfe. He that will teach other men, muſt firſt bee his owne ſchoolemayſter: that is to ſay, he muſt begin at himſelfe, and receyue good doctryne. Alſo let vs not forget that which wee haue ſayde: namely that wee muſt be readie to receiue inſtruction at euery mans hand, and yeeld our ſelues teachable without refuſing ſo great a benefit, when our Lorde goeth about to teach vs by any 30 maner of perſon. As touching that whiche Iob ſayeth here: the effect of it is, that hee hath ſhewed himſelfe to bee a man that feared God. Such as are led with ambition, woulde fayne ſhewe themſelues to bee men of renoume, and they neuer do any thing, but they looke for ſome prayſe and commendations for it afore men. Contrariwiſe, Iob declareth here, that he beſtowed his doings where was no hope of recompence, nor of purchaſing any great fame or renoume to the worldwarde: and that hee indeuered to do good vnto men, euen when they ſeemed 40 to be dead. Hereby he ſheweth wel, that he was not led by vaine glorie, nor ſought his hire here beneath in earth, but that he walked as in the ſight of God. For if a man ſeeke his owne preferment: it is certaine that when hee ought to do any man a good turne, hee will looke twice vpon it, and ſee whether the partie bee able too counteruaile it, and to render like for like. And thus ye ſee that none of the good turnes which are done in the worlde, are done freely, but rather for wages, and therfore their doings can not be ſayd to be a vertue. For it is not charitie that leadeth 50 them to do good one to another, or to helpe ſuch as haue neede: but euery man hath an eye to his owne profit, and to ſee whether the good that he doth vnto others may returne home againe to himſelfe. But contrariwiſe, it is ſhewed vs heere, that in ſeruing of God, wee muſt not haue regarde of any worldly recompence, nor couet to be commended and prayſed, according as wee ſee howe Iob ſayeth here, that the bliſsing of him that was readie too periſh, came vpon him. Let vs marke well this ſaying: for when a man is at deathes dore, it ſeemeth to vs, that whatſoeuer 60 good we ſhall haue don vnto him, it is as good as loſt, and alſo as to the worldwarde it is all quite gone. And veryly Iob ſpeaketh here of ſuch as were vtterly forſaken, and had no ſuccour: inſomuch that no man vouchſafed too thinke vppon them. There is then as it were a buryed man, or as it were a wretched coarſe, and I ſuccour him: If in ſo doing my reſpect bee too purchace any prayſe among men, then is it certaine that I will ſeeke ſome man to blaſe abroade my goodneſſe, and to tell how much hee is beholding and bounde vnto mee. But if I take a poore man, that is as good as halfe dead, and ſeemeth that hee muſt periſh out of hande: it is a token that I ſeeke not the prayſe of men. Agayne, what is the hyre that I ſhall looke for? The man is as it were condemned too death and there is no more hope of him. So then, if wee minde to proceede in ſuch vprightneſſe, wee muſt thruſt all ambition vnder foote, and there muſte no couetouſneſſe leade vs, but we muſt looke right forth vntoo God. That is the thing which Iob ment too betoken in effecte, and the ſame alſo is the cauſe, why hee ſetteth downe heere all the particulars that we haue touched, namely of widowes, of fatherleſſe children, and of ſuche as bee deſpyſed of the whole worlde. For vndoubtedly theſe alſo are the parties which are ſpecially recommended vntoo vs of God. As for them that haue the meanes too recompence the good turnes which they ſhall haue receyued: they recommend themſelues. But when a poore man is deſtitute of all fauour, and hath neyther kinſfolke nor freendes nor goodes nor authoritie on his ſide: if wee ſuccour him, it is a ſigne that wee looke rightfoorth vntoo God: And if wee do not, it is a token that there is no charitie in vs. And truely foraſmuche as euerye one of vs is ſo wedded to his owne profit: therfore doth our Lord expreſly commend vnto vs both the widowes, and the fatherleſſe, and thoſe that are in ſuch extremitie and are not able to helpe themſelues. God (I ſay) preſenteth them vnto vs, to trie our charitie in that behalfe. Yee ſee then a poynt in Iob which it ſtandeth vs in hande to marke, yea and to marke it in ſuche wiſe, as wee muſte aſſure our ſelues that all theſe things are ſpoken for our learning. For (as I haue touched alreadie) Iob vſeth no brauerie here, neither maketh he any brags to get himſelf eſtimation: but rather in his perſon the holy ghoſt ſheweth vs what is to be eſteemed: namely, not that which appeareth outwardly, & hath the fayreſt gloſſe afore men, for that oftētimes ſhal be but abhomination before god. VVhat then? when a man walketh as hauing none other record but god, ſo as all his doings are leuelled at that marke, to ſay, my God hath commaunded it me, it is the thing wherein he will trie me, it is the thing whervnto he tasketh me: when a man walketh by that rule: it is all one as if he ſhould baniſh all worldly reſpects too gather himſelfe vnto God. And euen ſo alſo muſt we do. Let vs ſeke none other alowance but of God: and let that ſuffice and content vs, & let vs not be turned aſide, nor drawne away by ambition or vainglorie. VVhen we intend to ſerue God, let vs not looke for our recompence at mans hande, but let vs ſerue God with ſuch vnfeynedneſſe and ſoundneſſe, as wee maye not ſtay vpon the things that haue fayreſt ſhewe, but vpon the things that are commaunded vs: and let vs fully conclude and be reſolued, that wee ought to deſire no further, but that God be obeyed. Therfore in all theſe things, let vs follow [Page] ſtill the example of Iob: and ſhew that we feare God: yea and let our ſhewing of it bee, not by I wote not what Ceremonies, wherein there is no ſubſtance, but by the things that oure Lorde commaundeth vs, eſpecially in hys lawe: whiche are that wee ſhoulde execute iuſtice, rightuouſneſſe and mercie: that is to ſay, that wee ſhoulde yeelde euery manne his right, that wee ſhoulde abſteyne from all euill, from all iniurie, craft, and violence, and indeuour to ſerue our neighbours, cheefely in hauing pitie and compaſsion vpon thoſe that are in aduerſitie, too 10 the ende to ſuccour them after the abilitie that God hath giuen vs.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him too haue pitie vppon vs, and too make vs ſo to feele oure ſinnes, as wee may bee humbled in true repentance, and come to ſeeke him in the perſon of our Lord Ieſus Chriſt: and that when hee ſhall haue receyued vs too mercie, it may pleaſe him ſo to guide vs with his holy ſpirite, as his glory may ſhine in vs, and we in the meane while may not couet to bee honoured of men, but holde our ſelues contented, that his glorie ſhineth ſo in vs, as his name bee exalted: and that it may pleaſe him to make vs to walke in ſuche ſoundneſſe vnder his obedience, that ſuch as wander and go aſtray, may bee brought into the way of ſaluation by meanes of oure example, ſo as all of vs togither may ſerue him with one common accord all the tyme of our lyfe. And for the performance heereof, it may pleaſe him too ſtyrre vppe true and faythfull Miniſters of hys worde, &c.

The .Cvj. Sermon, which is the third vpon the .xxix. Chapter.

13 The bliſsing of him that vvas readie to periſh, vvas vpon mee, and I comforted the vvydovves heart.

14 I vvas clothed vvith rightuouſneſſe, I apparayled my ſelfe vvith iudgement as vvith a Robe or a Crovvne.

15 I vvas the eye of the blinde, and the foote of the Cripple.

16 I vvas the father of the poore, and I ſought out diligently the cace that I knevve not.

17 I brake the chavves of the vvicked, and plucked the pray out of his teeth.

WEe began yeſterday too ſhewe howe Iob giueth here a triall of the vertues of a mā that feareth 30 god: which is, that he doth good without regard of the worlde, or without ſeking his recompence there, and is not led either with ambition or ſelf profit, but walketh as in the ſight of God. For as for thoſe which make a ſhew of vertue, & yet notwithſtanding walke not vprightly: they in doing good, haue alwayes an eye whether men be able to recompence them. And where they may be prayſed & cōmēded, & purchaſe 40 credite by the menes of it. But if a man giue himſelf to do good freely, that is to ſay, without hope of recompence in this worlde: the ſame ſheweth, that he is minded to ſerue God. And therefore Iob declareth, that hee regarded not whether thoſe to whom he did good, were able to recompence him or no For he did rather imploy himſelf vpō the pore, the fatherleſſe, the widowes, the lame and the blind. Herein then he ſheweth that his whole intent was to ſerue God. Beſides this, he ſheweth that he was not led by ambition, ne ſought that mē ſhould cōmend him. How ſo? for 50 he holdeth himſelf cōtēted, that the bliſsing of him which ſhould haue periſhed was vpō him. And this importeth as much as if he ſhoulde ſay, that he hath a deſire to ſuccour thoſe that were alredy as good as halfe dead. It ſemed that if he ſhewed them any fauor, or did thē any good, the ſame ſhould be loſt, & it ſhould neuer be ſpoken of. But this reſpect hindreth not Iob from doing well, bicauſe hee was ſure that although men die, God kepeth a reckning of our doings, and they continue in his regiſters. To be ſhort, we ſee always that Iob was none of thoſe, that are drawne hither 60 and thither by fleſhly affection: but had alwayes his eyes vpon this mark of regarding and following the thing that God aloweth. And here ye ſee how we ought to rule our life: for Iob here preacheth not his owne prayſes, but ſheweth vs how we ought to behaue our ſelues. And foraſmuch as there is nothing eaſier than to aduaunce our ſelues when the world laugheth vpon vs, and men prayſe vs, and we be in reputation and credit: here Iob bringeth vs vnto God, and telleth vs, that as he onely is our iudge, to whom perteyneth the authority to gouern vs, & to be our lawmaker: ſo alſo we muſt ſeeke to pleaſe him only, & to obey him in al that we do & ſay. Mark this for one point. Heerewithall let vs marke alſo, that God (to trie the loue which we beare him) offereth vs ſuch perſons as haue no meanes to recompence vs. For behold the true proof that we ſerue God, is that wee ſerue our neighbors when they haue neither pleaſured nor helped vs afore, or when it ſhal ſeme that we haue loſt both our labor and our coſt, & yet notwithſtanding ceaſſe not too imploy our ſelues ſtyll. VVhy ſo? For it is inough for vs that God alloweth our doings. That is the thing which will make vs not to play the hirelings. Now ſeing it is ſo, let vs be well aduiſed, that whenſoeuer we ſee any poore men in aduerſitie or miſintreated, (as whē ſome are in neceſsitie for want of worldly goods, ſome are wreſted and wronged by other men, ſome ſtand in need of counſell, and otherſome lack helpe:) then doth God meane to trie our charitie, then putteth hee vs to the touchſtone: and if we ſhrink aſide when the poore cryeth, and giue no eare to him: thereby we ſhew that we are neyther zealous nor willing too ſerue God. And let vs aſſure our ſelues that this threate (the poore cried, and thou wouldſt not heare him, and therefore thou ſhalt crie and not be heard, neyther ſhall any man pitie thee) ſhall be executed vpon our heades: for we ſhall find no mercy neither before God, nor before man, when wee haue bin [Page] pitileſſe to ſuch as God hath ſent too vs to bee ſuccoured. And thereafter as our hart ſhall haue beene hard and vnkinde: ſo will God ſhet the eyes of ſuch as ſee vs in pouertie, ſo as they ſhall haue no remorſe of vs: wee may well complaine and ſmart, but no man ſhall regard it. And why? For it is the payment that wee deſerued, when we had not compaſsion of thoſe that were in diſtreſſe: ſpecially ſeeing God ſendeth vs ſuch a tryall, of purpoſe too know whether we be willing to ſerue him or no. To bee ſhort, wee ſee heere, that mercie is one of the principall 10 parts of our life, if it be ruled by Gods order. And what importeth this ſaying? Euen that when we ſee any man in aduerſitie, and that he hath neede of our helpe, we ſhould be ſorie in our hart, and ſuffer with him in our owne perſon, and thereby be led to do for him according to the abilitie that God giueth vs. For it is not ynough for vs to helpe ſuch as haue neede of our ayde, but we muſt alſo do it with a hartie loue. The worde almes importeth as much as mercie. But men think they haue done an almes deed, when they neyther regarde nor eſteeme the perſon more 20 than a dog, nor ſuffer any part of his grief, nor (to be ſhort) haue any compaſsion on him, prouided onely that they giue him ſomwhat: but what (to ſpeak properly) that is no almes at all. Truly it is a witneſſe of almes, that is to ſay of mercie: but yet is it but a falſe witneſſe when a man hath not the ſayde compaſsion and hartie affection that I ſpake of. So then let vs marke well, that God will then alow of our life, when we bee hard harted, in pitying ſuch as are in aduerſitie, and therby are moued to ſuccor them to the vttermoſt of our power. Such as deale ſo, may well ſay that 30 they are gouerned by Gods ſpirit, and that their life is allowable. True it is that god commaundeth vs many other things in his law, neither ſaide I that this is all, but that it is one of the principall parts. Yet notwithſtāding a man may be as it were a little Angell in the reſidue, and the worlde may haue him in admiration: and yet if he bee cruell as a wild beaſt, & ſo hardharted as he careth not for the pore, nor for ſuch as be in aduerſitie: it is certa [...]at God will abhorre all his vertues, which might be had [...] eſtimation, So then, are we deſirous that in liuing cha [...]ly & ſoberly,40 in yeelding euerie man his right, and in offering no man wrong, violence, nor deceit, are we deſirous (I ſay) that our Lord ſhould take all theſe things in good worth, and that our doings ſhuld be an acceptable ſeruice vnto him. Then let mercie be matched inſeparably with them. For like as meates are vnſauery without ſalt▪ ſo alſo when we be not pitifull to relieue our neighbors, and to reach out our hād to ſuch as ſeeke our ſuccor: it is [...] that God taketh neither taſt nor ſauor of all the r [...] us ye ſee what we haue to bear away in this text, when Iob ſaith, that the bliſſing 50 of him that was readie to periſh, was vpon him, and that hee had bin the father of the widow, and the defender of the fatherleſse. And furthermore let vs marke well, that according as we ſee the wants and neceſsities of our neighbors, ſo is it all one, as if he ſhould ſay to vs, Behold, I ſhew you, that I would haue men to communicate togither. For god could well ynough bring to paſſe, that euery man ſhould be contented with his owne perſon, and to liue alone by himſelf. But we ſee that there is none of vs al which hath not need of others helpe. I ſpeake euen of the richeſt and thoſe that 60 haue moſt eaſe. Let vs take a man that is helthful & luſtie of his bodie, and hath ſtore of goods and welth, ſo that he ſhall ſeeme to haue al things to his own liking: & yet notwithſtanding, he hath need of all other men. Al mē cannot be husbandmen, al men cannot be Clothiers, al mē cannot be Tanners, & ſo of all other handicrafts. To be ſhort, we ſee that God bindeth vs one to another by force, and that neceſsitie is as it were a cheyne to hold vs faſt tied & knit togither. And beſides this, we ſee that our lord cōſtreineth vs yet better, when he ſendeth one man ſicknes, and another man pouertie, and one man this, and another that, ſo as the rich are no more priuileged than the poore, but we are oftentimes ſet in ſuch perplexities, as we know not on which ſide to turne vs. I ſay that God bringeth thē thither as they neuer thought of, euen them I ſay, which (to their own ſeeming) had the world at wil. And what is the cauſe hereof? As I ſayd afore, God perceyuing that men would ſet light one by another, and euery one liue to himſelfe (if it were poſsible) draggeth vs as it were by the heare of the head, and ſheweth vs that it is an ouergreat folly to deſire to exempt our ſelues from the ſtate wherein hee hath ſet all mankind. And therfore let vs marke well, that when any of our neighbors wanteth, (according as it is ſayd here, of the lame, of the blinde, of ſuch as were readie to periſhe, of the widowes, and of the fatherleſse,) euery of vs ought to cōſider, go to, how ought I to behaue my ſelfe in this cace? For if god haue giuen vs wherwith, he bindeth vs out of hand to help ſuch as want. And if we haue not that conſideration with vs: it is a diſappointing of our neighbors, and we rob them of the thing that God hath ordeyned to helpe them with: and further we muſt yeld an account for keping back of that thing which God had cōmitted vnto vs, to the vſe and end that ſuch as want it ſhould be ſuccored by it. So then let euery of vs conſider well the abilitie that is giuen him: for we ſhal pay deare for gods gifts, if they be not beſtowed as they ought to be▪ ſpecially if we cōſider no [...] that they be precious in gods ſight, and therevpon do vſe them purely as he cōmaundeth. There is not any of gods gifts ſo ſmal which is not worthy to be had in eſtimation: and that is then done, when we apply them to their right & lawful vſe. Therfore when god indueth a man with any gift: it behoueth him to thinke, this is not for my ſelf alone: true it is, that God will haue me to vſe it with thanks giuing: but his giuing of it is alſo, to the end that I ſhould haue wherwith to helpe my neighbors: and therefore I muſt ſtreyne my ſelf thervnto: and if I play the niggard in that behalfe, god cā wel ſhew that I am but as a ſteward of their goods, and that they are not mine to diſpoſe as I liſt, but that the dealing of them only is committed vnto me. VVherefore let euery man conſider in what wiſe god wil haue his gifts eſteemed, and let euery of vs ſo drinke of his owne waters (as Salomon ſayth) that our riuers may flow forth to our neighbors: let vs not play the gluttōs by our ſelues alone: but let vs haue ſuch a ſpring as may both ſatisfie our ſelues, & alſo releue ſuch as wāt. Let vs drink of the fountain that God hath giuē vs: but yet therwithal let vs ſo deal, as other men alſo may feele of it, and let vs not be like wilde beaſtes. Thus yee ſee what we haue to remember in this ſentence. And furthermore let vs alſo marke on the other ſide, that if wee bee not too cruell, the verie neceſsity [...]s themſelues ought too moue vs to ſuccor our neighbours. And truely though wee had neyther lawe written, nor [Page] the Prophets, nor aught elſe: Is not nature hir ſelfe a ſufficient good miſtreſſe to bowe vs, and to ſoften our harts, when we ſee men in any neceſsitie? Beholde, one man is blynde, another lame, and the third lacketh the goodes of the world, and another wanteth defence, and another hath neede of counſell: in this cace wee ſee our owne fleſh (as the Prophet Eſay ſayeth) we cannot renounce our owne nature. Therefore when we ſee men which are made after our owne likeneſſe in neceſsitie: if wee ſuccoure them not, are we not as ill or worſe than brute beaſts? So then 10 let vs bethinke our ſelues: for we may perchance alledge this and that, but no ignorāce can excuſe vs. For although we had not one word of teaching: yet doth very kynde it ſelfe ſhew vs, that we are blame worthy, if we indeuer not to help ſuch as are ſo in extremity. And the very heathē men beare ſufficiēt witneſſe, that the very nature of man teacheth vs in this behalfe aſmuch as is needefull: yea and euery one of vs is ſufficiently conuinced by experience. For when we ſee any man in aduerſitie: it is certayne that we haue then an inſtinct and motion within vs, ſo as if it 20 be poſsible, we muſt needes runne thither. But, what▪ Euery of vs ſtoppeth his eyes, we turne our backe at it, and we plucke our heads out of the coller by ſome vayne and trifling ſhift or other. Neuertheleſſe the ſayd inward motion of ours ſhall be as a proces againſt vs afore God, for that we haue not indeuered to help the neceſsitie of oure neighbors. For (as it hath bin ſayd already) wee muſte not thinke that mens wanting of ayde after that ſorte, commeth by caſual chaunce. God hath appoynted it after that faſhion, to the end that our charitie might be tried, or elſe 30 that wee might be conuinced to haue beene too cruell. Now Iob addeth, that he had made inquiſition of the cace that was not knowne vntoo him, bycauſe hee was mynded too know the truth out of hande. He ſpeaketh here, not in hys owne priuate perſon, but as one that had authoritie too do iuſtice, as we haue ſeene afore. And this is a poynt wel worthy to be noted of ſuch as are in office of iuſtice. For here he ſheweth, that they ought to be watchfull in ſearching out euery mans right, to the end they ſuffer not any to be oppreſſed, nor yet to do any deceit or wrōg. True 40 it is that herevpon we haue alſo a generall doctrine to gather. But firſt and formoſt, it behoueth magiſtrates and men of authoritie to knowe, that the holy ghoſt intended here to ſhew them their leſſon, and giue them a ſure rule, to the end they might faithfully diſcharge their dutie, if they liſted to bend themſelues to it: and contrariwiſe that they might be left without excuſe, if they diſcharge it not. This is it that is conteyned heere. Therefore let vs marke well, that it is not ynough for a Iudge too do no man wrong willingly, and to pronounce ſentence according to 50 that which he ſeeth: but alſo hee muſt be diligent in boulting out of things. It is not inough for a iudge to tary tyll men haue made the way opē afore him, & pointed him to the matter with their finger: but he muſt haue a care too ſpie out things himſelfe: and if the matter bee darke and doubtfull, he muſt bend all his wits about it, too the ende to be well informed of it. Now if ſuch diligence be required in all Iudges, I pray you what ſhall become of them when they ſhet their eyes willingly, & let things paſſe for fauour, or for hatred, or for bribes, ſo as they be caried away 60 to ſpoyle one man of his goodes, and to fauor another man, and to incumber the third? VVhat & how horrible damnation ſhal they haue whē they deale ſo? Therefore let vs take good heede to this doctrine. For if a man intend to ſerue god faythfully, & to performe the charge that is cōmitted vnto hym, when he is called to office in the common welth: he muſt firſt vnderſtande, that hee is not ſet there as an Idoll. And in good ſooth why hath god promiſed to giue the ſpirit of diſcretion to kings, princes, and magiſtrates, but bycauſe they haue neede of it, as of a ſingular gift aboue others? Therefore ſuche as are in that ſtate, haue need to pray vnto God, ſo to guide thē as they may haue ſuch wiſedome and right vnderſtanding to trye and diſcern things, as they may not in any wiſe deale vnaduiſedly. And are they once ſo commended vnto God? Then the ſecond poynt is, for them to be diligent to finde out the truth of things: and when a matter is vnknowne vnto thē, they muſt not thinke themſelues diſcharged by ſaying, I knew nothing of it, for that negligence of theirs ſhall coſt them deare before god. Therfore the iudge that intēdeth to performe his dutie, muſt be vigilant to knowe how things go, and get inſtruction of the truth to the vttermoſt, ſo much as is poſsible for him by any meanes to do. Hereby it is ſeene, that it is a fond excuſe to ſay, I wiſt not of it. Yea, men will go about to enforme thē with lyes which ſit in Gods ſeat: and I pray you, if they will be deceyued willingly, and bee contented to ſift the matter no further, but let the miſcheef ſlip (as truly oftentimes they ſhet their eyes:) is it not a very fond ſhift? They occupie Gods roome: and is God an Idol that hath a curteyn before his eies, ſo as he cānot iudge betwene white & black? But what diſhonor do ſuch Iudges to their maſter, when they be wilfully ignorāt, or when they fal ſo aſlepe, & can find in their harts that men ſhould beguile thē? Beholde, there is a man that hath the worſt cace in the world, & he goeth about to bleare the Iudges ſight, as if he ſhould caſt a handfull of aſhes in his eyes, or ſet ſome other let in hys way: and the Iudge is contented with it, & ſayth, I ſee not awhit: & what a trayterouſneſſe is that? Gods ſeat ought to be holy, and men go about to defile it as much as they can. For there is not a more villanouſe defiling than lyes, when men ſuffer thē to peruert iudgemente & right after that ſort. Peraduenture they wil ſay, there is a reaſon. And what reaſon? A ſtark lye. Thē if Iudges be double minded, that men may bend thē like Reedes that wauer with euery wind, & that the Iudges like well of it, ſo as there is no ſtedfaſtneſſe nor firmneſſe in them: I pray you ſhall they therfore ceaſſe to be guiltie before God? But we ſhall ſee many, which not only are well at eaſe, when men beguile them, & deſire no better than too haue ſome colour and gloze, but alſo becomē thēſelues aduocates of vntruthes, and fall to foyſting in of lies to ouerthrow the right. Perchance ſome cace ſhal be ſo throughly clere, that euē little children (if they were ſet there) could tell how the matter goeth according vnto truth: and yet the iudges ſhall caſt I wote not what doubtes, the cace ſhall bee true and cleare ynoughe of it ſelfe: and one ſhall come and alledge I wote not what, to intangle all the matter. The Iudges (I ſay) tary not til ſome Proctor or Aduocate come to bring in his lies, and lewd allegations to turken the whole cace: but they themſelues are ready to ſay, tuſhe it is thus and thus. The cace ſhall be very good and vtterly cleare and [Page] euident: and yet notwithſtanding, they will thruſt in their lyes to ſnarle and intangle it vtterly. To be ſhort, there is nothing to bee ſeene but ſo villaynous ſhameleſneſſe, that the very babes may iudge of it. And will God do nothing in the meane while? VVill hee ſuffer men to ſcorne his Maieſtie after that ſorte, and to defile his ſacred ſeate whiche hee had dedicated too his owne name? No no. So then wee ſee that ſuche as are ſet in the ſeate of iuſtice, ſhall haue a terrible account too make, and that there is a dreadfull curſe prepared for them, vnleſſe they bee vigilāt 10 in ſearching out of things, ſo as they iudge not at aduē ture, ne verefie the Prouerb which ſayeth, a fooliſh Iudge gyueth a haſtie ſentence, but doo their indeuer too learne how things go, ſo as they may always proteſt before God, and alſo ſhew by their deedes afore men, that there was no lette in themſelues, that they wer not fully enformed, and that the truth of matters was not knowne vnto them. Now if this negligence bee puniſhed ſo roughly, and that ſuch as haue drawne the curteines before them, can not ſcape the hande of God, what ſhal become of thoſe which 20 through an euill conſcience corrupted with bribes, and forepoſſeſſed with parcialitie or hatred, fall to flinging after that ſort like wilde beaſts, and ourthrowe all as muche as in them lyeth, inſomuch as men know not where they are, and when they flee to iuſtice for refuge, they are there in as good plight as among a ſort of the eues. And I pray you when they be come to that point, how ſhall they appeare before God, although he winke at them for a time? Now then we ſee, that there is not a harder thing, than to miniſter iuſtice, ſeeing that god requireth ſuch watchfulneſſe 30 in it. And therwithall let vs mark alſo, that euery mā particularly (ſo much as in him lieth) ought too make inquiry of good & euil, to the end we grieue not our neighbors. For although we be no iudges to pronounce publike ſentence: yet notwithſtāding we oftētimes do our neighbors wrong by iudging amiſſe of thē, & we may do them harme many wayes for want of true information. Therefore let vs ſet our minds throughly to try & ſerch out the truth, that we be not deceyued with lying, and thereby do wrong to any man. Furthermore, when Iob hath treated 40 of the wiſdom & careleſnes which ought to be in men of authoritie: he addeth an other vertue, whiche is as requiſite in thē, that is to ſay, vncorruptneſſe of cōſcience, ſo as they ſet thēſe Iues againſt all wrongs & violence, & ſuffer not any outrage to be done to any mā, without redreſsing it as much as in them lieth. And that is the cauſe why Iob proteſteth, that be brake the chawes of the wicked, and plucked the pray frō betwene his teeth But this cannot bee done vnleſſe the Iudges and Magiſtrates haue ſuch a ſtoutneſſe in thē, as they cannot abide any euill without reſiſting it. And 50 this vertue is alſo a ſpeciall gift of god. For although a mā be of ſtout courage: yet notwithſtāding whē he ſeeth men fal into many incōueniences, by purchaſing folks diſpleaſure: it plucketh him backe, & cooleth him. True it is that there are many examples to be found, yea euē among the Paynims, and thoſe whiche neuer knewe God, that they bowed not for any cauſe, but mainteyned the right, and gaue their hand and ſuccour, to ſuche as were wrongfully oppreſſed. A man may wel ſee many examples of this. But God worketh after that maner in that behalfe, to the end 60 to take away all excuſe frō thē, which pretend his name, when they haue ſwarued or diſſembled and ſuffred good men to be oppreſſed and wronged, and the wolues to deuour the ſheepe. Yet notwithſtanding (as I ſayd afore) thys vertue of inuincible ſtoutneſſe or cōſtancie, is the ſpeciall gift of God And ſo they which are ſet in the ſeate of iuſtice, after they haue deſired God to giue them wiſdome to iudge rightly, and indeuered themſelues to the vttermoſt to diſcharge their duetie, and to reach their hand to ſuch as are troden vnder foot, ought to ſet themſelues as ſheeldes agaynſt ſuche as woulde take away other mens goods by force, and ſet their feet vpō pore mens throtes: Iudges ought to applie themſelues to this. True it is, that when men ſee wicked folke haue the bridle lye looce in their neck, and no body reſiſteth them, they will ſay what can I do to it? I cannot redreſſe it: but ſuch excuſes are to no purpoſe before God. I ſee (will ſome men ſay) that no man [...] eareth me company, all drag behind in that behalfe, if I would do my dutie, they that ſhould ioyne with me will leaue me there: if a lewd fellow or twain do but gren at me, I quake for feare, and I wote not what to do, and ſo it is not my fault, I woulde faine it were remedied, but I cannot do it alone. Theſe reaſons may wel cary ſome colour before men: but needs muſt they fal to the groūd before God. For (as I haue declared) here the holy ghoſt giueth a common leſſon too all ſuch as haue that charge committed vntoo them: which leſſon is, that they muſte ſhew themſelues flat enemies to the wicked: and when they ſee them ſo lyke madde beaſtes, and that their teeth be ſharpned too eate vp one, and too byte another: they muſt barre them of their doings, and ſtep before them, employing againſt them the credite and authoritie which God hath giuen them. For it is no ſmall ſaying when it is ſayd here, I haue broken the Chawes of the wicked, and plucked the pray out of their teeth. But now let vs mark, that when God ordeineth magiſtrates, that is to ſay, when he calleth mē to the office of iuſtice, and armeth thē with his ſword, in ſo doing he bindeth them to maintein the good & the innocent, and to take vpon them the defence of right, & alſo to ſet themſelues againſt al wrongs, miſdealings, and violences. Now if a Iudge ſay, I know not who had right or wrong: who was to blame for it? For firſt of all God will neuer faile to giue wiſdome to ſuch as aske it: and again, he will alſo bliſſe their labor, which trauell faithfully to ſeeke out the right. But what Iudges are ſo farre of frō making inquiſition for ſuch as are oppreſſed: that if men do ſo complayne vnto them, that the ayre ſhall ring of it, yet notwithſtanding in the meane while the eares of ſuch as ought to ſet to their hands to remedie it, are deafe? If a mā haue paciently put vp a wrong, & the Iudge be made priuie to the cace, he is not to be excuſed, he cannot ſay, he came not to complayne to me: no, but the fault was committed before thine eyes, and it was thyne office too redreſſe it, but thou haſt made no account of it, and thinkeſt thou to eſcape cleere before God? But yee ſhall ſee poore folke complaine, and come ſhew their right, & yet can haue no redreſſe. And cōtrariwiſe, where no euil hath bin done, there the ſword muſt be drawne, and the matter muſt be hādled with vehemencie as if he were mad. Some [...]n will ſay, it is but the zeale of iuſtice. It is much to the purpoſe: no it is too vilanouſe a ſhameleſneſſe wherein there is neyther rime nor reaſon, when they ſuffer a poore [Page] man to be troubled, and in the meane while deale with all the rigour that may be in a matter of nothing. If a poore man that is wronged do comp [...]ayn & lay foorth his right, tuſh it is nothing, come againe a ſeuennight hence: & then he ſhall be delayed ſo long, that he ſhal be tired. If a plaine man haue not rents and reuenues to liue vpon, if he haue not men at his beck to ſolicite his matter, if he be a handicrafts man: hee muſt ſterue for hunger, if hee will recouer right in a matter that is neuer ſo euident. He hath wrong done him, the worlde ſeeth it, the matter is apparantly 10 knowne, and yet in the ende will hee haue right? then muſt hee haue a full purſe, he muſt ſhet vp his ſhop, and he muſt make his account to be idle halfe the yeare. And when he hath folowed hys matter a good while: yet ſhall he be but laughed to ſcorne. VVe ſee this diſorder at this day: and therefore how can they make their account afore God which are placed in the holy ſeate of iuſtice? True it is, that they will cleare thēſelues before men, but yet ſhall not thys doctrine be diſanulled for them. And ſo (as I ſayde) it were a very ofward thing to be inquiſitiue,20 ſith we ſee, that when things are brought to light, there is no zeale to ſuccor thoſe that are ſo miſuſed & oppreſſed, yea and it is alſo ſene, that the wicked becom the bolder, euen by reaſon of the libertie that is giuen them whē they ſhal haue committed any euill and ſcape vnpuniſhed: it is al one as if libertie and priuiledge were giuen them to do harme to all men. VVell then, they vſe it, and abuſe it, and therevpon proceede further and further: and in the meane while the iudge can ſtill ſay indeede ſuche an euill was committed: yea and there happened a ſecond, a third,30 and a fourth, inſomuch that at length all is out of order, and yet in the meane while, where is the redreſſe? VVill not God haue his ſeate to be honored? And how can that be except there be the ſayd vertue of ſtoutneſſe and conſtancie to repreſſe the euill? Therefore if there bee ſuch libertie, as the wicked ſort may play the Lions, Beares, & other wood beaſts: let ſuch as be in the authoritie of God remember with themſelues, I ought to ſerue my maiſter, and how ſhall I diſcharge my ſelfe? If I do my dutie, then ſhall I haue him on my ſide, and I ſhall be vphilde by hys 40 hande. Ye ſee then wherevpon a iudge ought to thynke, and then ſhall hee haue a Lions heart too ſet himſelfe againſt the woodde beaſtes, and to plucke the pray out of their teeth, and too breake theyr Chawes. And in good faith let vs mark, that theſe maner of ſpeeches are not ſuperfluous: for in effect, Iob (or rather the holy Ghoſte by his mouth) ment to declare, that ſuch as will execute iuſtice duly, ſhall neuer bring it to paſſe, except they vſe the ſword which God hath put in their hande to breake the chawes of the wicked: that is to ſay, except they vſe ſharpneſſe 50 and rigor. For if a iudge be effeminate, and that whē it commeth to the puniſhing of offenders, he fall too ſaying, I wote not where I am, I wote not what to ſay, and ſo be deſtitute of ſtoutneſſe to redreſſe matters that are out of order: it is certayne that hee ſhall neuer performe hys dutie. Therefore whereas heere is mention made of the breaking of wicked mens teeth: let vs vnderſtād that our Lord warneth thoſe to whome he hath giuen his ſworde, to vſe it ſtoutly againſt the wicked, whiche commonly are ouerhardy: and that like as they are brute beaſts, ſo the iuſheers 60 also muſt haue a ſtedfaſt, and ſtout heart to repreſſe all their violence and rage. Thus ye ſee what we haue to marke in this ſtreyne. Now for a concluſion let vs marke this ſentence which Iob ſetteth downe: whiche is, that hee had clothed himſelfe with his rightuouſneſſe, and that he hadde made Iuſtice (that is to ſay vprightnes) as his Robe or Crowne: that is too ſaye that hee was decked with vertue, and not with brauerie, as thoſe bee whome God hath aduaunced to ſome credite, who beare themſelues in hande, that the world is not worthy to looke them in the face: they play the Peacockes, and ſpread their wings abroade. Ye ſee then the decking of thoſe which at this day are in authoritie and ſtate of Iuſtice: for there is nothing to bee ſeene but pride, there is nothing but pompe and brauerie, and yet they thinke themſelues not to bee mortall men. But contrariwiſe it is ſayde heere, that the man which regardeth God, and indeuereth to execute his duty faythfully, taketh rightuouſneſſe for his Robe, and vpright dealing for his Cloake or apparell. I pray you if it were but for honeſtie ſake, woulde a man ſuffer his coate and cloake too bee plucked from him, and himſelfe too bee ſent too picke pagles, as the prouerbe ſayeth? If it were neyther whote nor colde, woulde he not keepe his cloathes ſtill, to the intent he might honeſtly keepe company among men? But if a man bee ſtripped, and chaunce to bee in the rayne and winde, ſo as hee is left readie too ſtarue for colde, or too ſwelt for heate, and his coate is pluckt in peeces: will it not greeue him at the hart? And yet notwithſtanding, rightuouſneſſe and vpright dealing are our verie cloathes, and coates where with we bee apparayled. And if a man haue behaued himſelfe faythfully in dooing his duetie: God mainteyneth him, and hee is fenced by protection from aboue, hee ſhall bee in Gods fauour, although no man made him good countenance among men. Yee ſee then in what ſort wee ought to be cloathed and apparelled before God and his Angels: namely by keeping the ſaid rightuouſneſſe and vpright dealing, ſo as wee haue not beene ſpoyled and deſtitute of it. Then although that diuerſe tymes either by flatterie, or by briberie, or by threatning or by hatred, or by ſome other temptations, men labour too get away this clothing and apparell of rightuouſneſſe, and vpright dealing from vs: let vs take good heede that we bee not ſpoyled of it, except wee will haue our ſhame and diſhoneſtie ſhewed openly before God and his Angelles. Furthermore, as touching the worlde, and this preſent life, let vs bee well ware, that we lay not our ſelues open to the cold or heate: that is too ſaye, that God ſuffer vs not to fall intoo many wantes, and therewithall ſende vs no ſuccour. And why? For when wee haue beene ſo cowardely or ſlouthfull, to ſuffer our ſelues to bee ſpoyled of oure cloathes: It is good reaſon that wee ſhoulde ſmarte for it afterwarde. I had a cloake to couer me, and keepe mee from the rayne: and I haue let it goe at aduenture. Nowe, am I not woorthie to bee wette to the skinne, ſeeing I hilde ſcorne too caſt my cloake about mee? Beholde, God declareth vnto vs, that to the intent wee ſhoulde bee well clad, hee himſelfe hath cloathed vs with his owne rightuouſneſſe. And wee caſt away that rightuouſneſſe as a thing of no value: we make no account of the ſayd vpright dealing and equitie which hee commendeth ſo greatly vnto vs: But wee caſt it away [Page] as it were into the wynd. Seeing then, that wee vnclothe our ſelues after that ſort, I pray you, deſerue we not that oure Lorde ſhould gyue vs vp to all ſhame, to be mocked and skorned, and therewithall to bee left vtterly deſtitute of all things, and finally too haue no ayde nor ſuccour, neyther of God nor man? Lo what wee haue to marke in this text. But truly wee can neuer diſcharge our ſelues throughly of that duetie, I meane not onely the Magiſtrates which haue ſo highe and harde a charge, but alſo them which haue no more to gouern but themſelues,10 and theyr houſholdes: It is vnpoſsible that they ſhoulde haue ſuche perfection, as to bee garniſhed wyth rightuouſneſſe and vpright dealing in all poyntes. VVhat haue wee then to doo? VVee muſte then reſort to oure Lorde Ieſus Chriſt for twoo cauſes. For firſt wee finde not in our ſelues the things that are conteyned heere: we bee ſlowe vntoo goodneſſe, and ſwift vntoo euill: there is neyther wiſedome, nor diſcretion in vs: and therefore it behoueth vs too drawe it out of Ieſus Chriſt, to whom the ſpirite of wiſedome and ſtrength is gyuen, as it is 20 ſayde in the eleuenth Chapter of the Prophete Eſay. Then if wee bee clothed with the rightuouſneſſe of oure Lorde Ieſus Chryſt, and with the vprightneſſe and wiſedome which he will giue vs by his holy ſpirite: then ſhall wee bee garniſhed and decked conueniently too appeare before God. But foraſmuch as in this preſent life, there will alwayes bee ſome imperfection in vs, and ſo me what will alwayes bee amſſe: our Lorde Ieſus Chriſt muſte of his meere grace couer all our faultes, ſo as they may be pardoned for hys ſake, and hee ſupplie our wantes, and therewithall continually increaſe the giftes of his holy ſpirite in vs more and more, and guide vs by the power of the ſame, vntill hee haue cleare ridde vs from all the infirmities and corruptions of our fleſh, and that we bee come to the marke wherevnto we be going.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faultes, praying him too make vs ſo to feele them, that being vtterly diſmayd, in our ſelues wee may make our recourſe vnto hym, truſting that the ſame ſhall not bee in vayne, bycauſe hee is willing and ready to help all them that ſeeke him. And ſo let vs all ſay, Almighty God our heauenly father. &c.

The .Cvij. Sermon, which is the fourth vpon the .xxix. Chapter.

18 I ſayd, I ſhall dye in my neſt, and I ſhall multiplie my dayes as the ſande.

19 My roote is ſpread out to the vvater, and the deavve ſhall lye vppon my harueſt, and it ſhall bee verie great.

20 My glorie ſhall be renued, and my bovve ſhall be ſtrengthned in my hande.

21 Men heard me vvith longing, and hilde their toung at my counſell.

22 They replyed not to my vvordes, and my talke dropped as rayne vpon the hearers.

23 They vvayted for it as for the deavv, and they opened their mouth as after a deſired rayne.

24 If I laughed vvith them they beleeued me not, neyther ſuffered they the lyght of my countenaunce to fall.

25 VVhen I came in vvay, I had the chief roome, I vvas among them as a king vvith his armie, and as a comforter of them that mourned.

IOb hauing ſpoken of the authoritie that he had purchaſed by hys vertues, and by the gifts of grace that God had putte in him, doth nowe adde that it ſeemed that his ſtate ſhoulde neuer haue chaunged. And therein he ſheweth that he was not like thoſe which reigne ouer mē whether they wil or no, and are alwayes in doubt and vncertaintie: according as we ſee that ſuch as attain to honour and authoritie wrōgfully, may well beare great ſway, and make all the world to quake vnder them, but aſſoone as the winde turneth, the leaſt chaunge in the world ouerthroweth them. VVhy 50 ſo? For as they bee feared, ſo are they hated, and ſuche as crouch and creepe to them, wiſh with all their harts to ſee them ouerthrowne, and to be ſhort, they haue no foundation at all. But Iob ſheweth that hee had not a fleeting credit, that ſhould continue but for two or three days: but that it was ſo well grounded, as a man might haue ſayde, that his ſtate ſhould neuer haue beene chaunged it was ſo well vnderpropped on all ſides. Lo what his meenig was. Yet notwithſtanding, God ſmote him in ſuch wiſe, as hee became the miſerableſt creature in the world. Therefore 60 it is no maruell though hee were in ſuche anguiſh as hee coulde no more: for hee fell intoo an aduerſitie that hee neuer looked for. And that is the cauſe why hee ouerſhootes himſelfe oftentimes in hys talke: and althoughe he haue alwayes an eye vntoo God, yet is hee exceſsiue, and that tootoo muche. This therefore muſte not bee thought ſtraunge, conſidering that the myſerie whyche hee indured was incomprehenſible, and ſuche a one as men had neuer thought on afore. But this muſt ſerue for oure learning, that wee may alwayes ſtande vpon our gard. If God ſende vs any proſperitie, let vs not bee too ſleepie: but lette vs conſider that thys mortall life is ſubiect to all the chaunges that we can deuiſe, yea truly notwithſtanding all the proppes that wee can haue. And although the whole worlde ſeeme to fauour vs, and that wee haue a hundred thouſande ſhoulders to beare vs vp: yet muſt we neuertheleſſe thinke, that there is no ſettledneſſe heere bylow, but that all things are tranſitorie, ſo as all thinges are chaunged in the turning of a hande, and thoſe that were lifted higheſt vp, are caſt loweſt downe. Beholde (I ſay) the leſſon that we haue to gather of thys texte. And it is a very needefull doctrine for vs. For there is nothing eaſier with a man, than to make himſelfe beleeue, that hee ſhall alwayes continue in happie [Page] ſtate, when he is once in it. VVee ſee what Dauid hymſelfe confeſſeth: VVhen I was in my proſperitie (ſayeth he) I ſayd I ſhall neuer be remoued. True it is, that in the tenth Pſalme, he putteth it ouer to the deſpizers of God. For in ſpeaking of theyr proſperitie, he ſayeth, that they beare themſelues in hande, that although the whole world ſhoulde bee turned vpſide downe, yet are they ſo exceedingly well fenced, that they ſhall continue ſafe ſtill. Yee ſee then, that the worldlings and vnbeleeuers preſume vpon their owne power, and take themſelues to be ſo wel 10 armed on all ſides, as nothing may hurt them, according alſo as all the holy Scripture ſpeaketh of that pride of theirs. But Dauid in his owne perſon (in the forealledged text of the thirtith Pſalme) ſayeth that he fell aſleepe ſince the time that God had ſettled him in the kingdome, and made him to proſper, and giuen him the vpper hand of all his enemies: and that therevpon he made his reckening, neuer to remoue from that ſtate. But (ſayeth hee) Lorde thou haſt well taught me by experience, that the only fauor of thy good will aduaunced me after that maner.20 For as ſoone as I felt thy hand, behold I was in ſuch plight, that I was vtterly at my wits end. Dauid then ſheweth, that euen the children of God, althoughe they bee not puffed vp with pride that is in the vnbeleuers, do ſo [...] themſelues in their good fortune as they terme it, and are notwithſtanding not able to ſtay frō promiſing thēſelues more than is needefull. For they imagine that their good dayes ſhall laſt for euer, and that their proſperitie ſhall neuer fayle. Sith we are inclined to ſuche vice, inſomuche that euen Dauid was not altogither clere of it, what haue 30 we elſe to do but to take heede to ourſelues? And in what ſort. Dauid in marking this vice, doth alſo ſhew the remedie of it, whē he ſayth, Lord the ſureneſſe and ſafetie both of me, and of my kingdome, are grounded vpon thine only goodneſſe. If we acknowledge that all our welfare dependeth vppon Gods good pleaſure wee ſhall conclude, that there is no certaintie nor ſettledneſſe in our ſelues: So then let vs call vpon God, and wayte at his hande for whatſoeuer it ſhall pleaſe him to ſend vs. And although wee hope that hee will continue his goodneſſe towardes 40 vs: yet notwithſtanding let vs not ceaſſe too prepare oure ſelues whenſoeuer it ſhall pleaſe him to meeken vs, and to exerciſe our pacience by aduerſitie: but let vs alwayes bee in a readineſſe for it, and not thinke it ſtraunge when it commeth. Furthermore letvs marke well howe Dauid ſayth, that he was troubled. And why? For it is all one, as if he ſhould come vpon a man that is faſt aſleepe. VVill not we then be in like trouble when the hand of God ſtriketh vs? Let vs diſpoſe our ſelues to it aforehand, and lette vs preuent all the changes that are to be ſeene with the eye,50 and which God ſheweth, vs too the ende that euery of vs ſhould keepe good watch. Thus ye ſee, why I ſay that the doctrine whiche is conteyned heere, is very neceſſary for vs: which is, that we muſt not thinke to dye in our neſt after the manner of the ſimilitude which Iob vſeth heere: but muſt be as birds vppon a bough too remoue at Gods pleaſure, that when we are inriched, wee may be impoueriſhed if he liſt that when we haue bin in great honour & eſtimation, we may come to ſuch reproch and ſhame, as in maneral the whole world may mocke vs, if it be his pleaſure▪ 60 and that wee may take all in good woorth, and (as I ſayd) be in a readineſſe before hand, to the end we bee not troubled when our Lord ſhall viſite vs in that maner. And we haue ſpeciall neede to be warned heereof, bycauſe the ſtate of Chriſtians is to be chaungeable. For S. Paule ſayth that both himſelfe and his fellowes were without reſt. He vſeth that word, not that we ought not to be conſtant. For it behoueth vs to determine with ourſelues, neuer too ſwarue. But as touching the outward and viſible ſtate too the worldward, we muſt be faine to be fleeting, and without any reſt. So then, ſeeing that God hath called vs thervnto. Let euery one of vs take heed that he make not hys reckening without his hoſt, ne beare himſelf in hand, that he ſhall continue, alwayes in one ſtate. And why? For hee warranteth himſelfe that which he cannot performe. Behold heere two things which we haue to marke. The one is, that what proſperitie ſoeuer we haue, the ſame is no certayne and abiding ſtate. And why? For ſo is the good pleaſure of God: lyke as if a Prince ſhould gyue a man the poſſeſsion of ſome Lordſhip, not in feeſimple, but to holde of him as Tenant at will. He hath it but from day too day, and the Prince may reuoke hys graunt when it pleaſeth hym. In like cace is it with all the thinges that God giueth vs in thys worlde. For the condition of them is not that we ſhould inioy them both in life and deathe, but onely when it pleaſeth hym, according alſo as hee knoweth what is expedient for vs. Lo here the firſt point. The ſeconde poynt is, that we muſt conſider it to be the good will of our God, to remoue vs from time to tyme, ſo long as we be in this world. And why? For if he ſhould ſuffer vs to ſettle long, ſurely we would as it were gather ruſt, and drawe muche ſuperfluous baggage to vs. God therefore remoueth vs, that is too ſaye, hee chaungeth our ſtate▪ hee afflicteth vs, hee maketh vs poore, and after he hath lifted vs vp, hee caſteth vs downe: and all is too the ende we ſhoulde not bee ſnarled in the goods of thys world, nor become ſo fooliſh, as not to keepe on our way continually to the heauenly life. Thus ye ſee what we haue to beare away in this texte. Furthermore, let euery of vs inure himſelfe too conſider the turnings that wee ſee in this world. For our Lorde ſheweth vs them, to the intent wee ſhoulde fare the better by them. And ſpecially if wee ſee any thyng that was neuer miſtruſted nor looked for afore: as if ſome man were aduaunced to great credit, and nothing went againſt him, but he had both wind and weather at will (as they ſay) ſo as hee ſhall haue gathered great riches and gotten great freends, & haue alied hymſelfe well, and gotten infinit ſtayes: if wee ſee ſuch a one fall, bycauſe God layeth his hand vpon him to beate hym downe▪ let vs be think ourſelues, that it behoueth vs then to wake, and that God declareth vnto vs, that ther is nothing certaine in this world, to the ende we ſhould come hide our ſelues vnder his wings, and alſo diſpoſe our ſelues to aduerſitie, whenſoeuer it ſhal pleaſe him to ſend it. And if we happen to fall: let vs not be too much aſtonied and diſmayde, bycauſe we haue minded it a long time before hande▪ Verely ſometimes God maketh alterations, not onely vpon men▪ but alſo vpon Cities, Countries▪ and kingdoms. VVhen any of theſe great Courtiers that were had in ſuch reputation, as mē thought them to be aduanced aboue the Clowdes, are ſeene to come to decay: that is a chaunge ryght great and woonderfull. But if you ſee a [Page] Citie, a Shire, yea or a Reahn ouerthrown (as I ſayd afore) where a man would haue thought there had bin ſo muche help as it had beene vnpoſsible too haue come vnto it: I ſay if we ſee all this ouerthrowne: let vs vnderſtand, that our Lord ſetteth that looking glaſſe before our eyes, to the end that euery of vs ſhoulde thinke the better vppon his owne frailtie, and not fall aſleepe in any preſumption or vayne truſt. Thus ye ſee how we ought to profit oure ſelues by this text, and by the experience which our Lord giueth vs of it all our life long. But Iob vſeth the mo ſimilitudes 10 to expreſſe that which he had ſayde, that is too ſay, that the deaw ſhall lye alwayes vpon his harueſt, or vpon his braunches: (for the Hebrewe woorde importeth both twayn, and all commeth to one end.) And againe, that his dayes ſhall be multiplyed as the ſand. As if hee ſhoulde ſaye, without number. And againe, that his glory ſhall be renued, and that his bow ſhall not be beaten down. True it is, that ſome men vnderſtand theſe ſayings to concerne the hope of the reſurrection: but men may ſee by the whole proces of the matter, that Iob treateth of the ſtate of this preſent lyfe.20 Therefore we muſt not climb ſo hye, nor ſeeke ſo curious a gloze: but content our ſelues with the naturall ſenſe which I haue ſet downe already: whiche is, that Iob meeneth heere to ſay, that his ſtate was well ſettled, ſo as men thought not that euer they ſhould haue ſeene it fall intoo ſo miſerable a plight as it was then. And (as I ſayd) that is a circumſtance to make many men to wonder. For whē we ſee ſuch changes: we fall to reaſoning with ourſelues, how happeneth it that God thundereth vppon ſo hye mountaynes, and ſmiteth ſo great heads? Is it poſsible? we conſider 30 not that God intendeth too vtter his power in that cace, to the end that men ſhoulde not truſt ſo muche too themſelues, but learne to referre themſelues wholly vnto him, and to reſt altogithervpon his goodneſſe, and not to promiſe themſelues any thing after their owne imagination. So much the more then behoueth it vs to marke wel this circumſtance, that Iobs aduauncement was not onely for a day, two, or three, or for ſome ſhort time: but that hee ſeemed to be vtterly exempted from all dangers, and too be no more in perill of any misfortune: and yet notwithſtanding,40 that God ſmote ſo roughly vpon him with hys hand, as he was vtterly defaced. VVherefore let vs vnderſtand, that God ment to giue vs a notable looking glaſſe heere, to the end we ſhould always kepe good watch: and whē we haue called vpō god, if it pleaſe him to ſend vs any affliction, we might receiue it paciētly, inaſmuch as we had after that ſort forſene it. And ſurely whatſoeuer vertu there be in vs, the ſame muſt not ſtir vs vp the more, whē ther hapneth any change: but we muſt vnderſtād that according as our Lord hath giuen vs of his gracious gifts, & 50 ſpecially after as he ſhal haue gouerned vs by his holy ſpirit, to vſe thē well, and as it becommeth vs: the ſame muſt ſerue to ſtabliſh vs in pacientneſſe, notwithſtanding that we be weakened, yea and vtterly beaten down in our bodies. Then let vs aſſure ourſelues, that God will come to vtter the ſtrength of his ſpirit in ſuſtcining vs, to the end we may fight againſt ſuch temptations, and that the victory which we ſhall haue gotten, may be ſo much the more glorious, bycauſe his goodneſſe hath bin the more increaſed towards vs. Lo heere what wee haue to marke. And 60 now Iob goeth on with his matter which he had dealt in before: which is the great authoritie that hee had gotten, not through vain reputatiō, but by his wiſdom and grauitie, & bicauſe he had ſo gouerned himſelf, that euery man reuerēced him. Therfore he ſayth expreſly, that al mē herkned to him, yea and that they berkned in ſuch ſort as they waited for his words, and euery man gaped, as a man that is athirſt, or as we ſee how the earth when it is very dry doth crany, as if ſo be it deſired rain to drinke. Iob then declareth, that he himſelfe was ſuch a one: that is to wit that hee was as the rain and the deaw, and that all ſuch as heard him, were as it were altered at his words, and hung vpon his talke as vpō an vnreuocable iudgement. And this is declared vntoo vs purpoſely, to the end we ſhould know firſt what a mā Iob was, whom we ſee ſo ſore ſmitten by Gods hand. Therefore let vs not complayne & grudge againſt God, nor accuſe him of cruelty, when he afflicteth vs. For we ſee what Iob gayned by it namely that he abode vanquiſhed & cō founded whē he went about to ſtriue againſt the chaſtizementes that God ſent him, and yet neuertheleſſe, ye ſee what holineſſe of life, and what perfection was in hym. Therfore let vs learn that God is always iuſt in afflicting vs, and that if we compare ourſelues with Iob, we ſhal find ourſelues to be far ſhort of the perfectiō that was in him, and yet was he beaten more ſharply than we be. So thē we haue none other ſhift, but to receyue Gods ſtripes wyth all lowlineſſe and pacience. Marke that for one point. And herewithal we ſee in Iobs perſon, what reuerēce we ought to beare to ſuch as God ſendeth to teach vs faythfully. It is ſayd that men hearkened to him with longing: wherein he ſheweth that mē ought to haue a deſire to profit in knowledge, & that ſeing nature prouoketh thē to deſire to eate and drinke for the nouriſhment of their bodies: they muſt not deſpiſe the foode of their ſoules, whiche is the knowledge and lerning of goodneſſe, wherby they differ from brute beaſts. VVhē we know a thing to be good to mainteine vs: we neede neither maſter nor teacher to teach vs to couet it: neither need we any prouocation to it, or any body to put vs in mind of it. Euery man (as I ſayd) can skil to couet to eate and drinke, euery man can deſire too bee clothed. VVhy ſo? For we know that thoſe things cōcerne our life. But now, is not our ſoule the excellenteſt part of vs? And how ought that to be interteyned? Not with eating and drinking: But there is a thing agreeable too the nature of it, which is to haue reaſon & vnderſtanding, that our life be not brutiſh, but that we may ſhew ourſelues to be creatures formed after the image of God. So then, in this verſe it is ſhewed vs, that if we be not too blockiſh (or at leaſtwiſe if we haue any reaſon at all in vs) wee oughte cōtinually to deuiſe how we may profit, by knowing too what end man is borne in this world: namely to be more and more ſtabliſhed in the knowledge of God, after wee haue once receyued it. But wee ſee many ſo retchleſſe, as they paſſe not to heare any thing: & we ſee otherſom that cannot be ſatisfied with diſpiſing the doctrin, but they alſo hate it, & vtterly abſent thēſelues from it aſmuche as they cā. And do ſuch folk deſerue to be counted men? No: for the thing wherin wee differ from brute beaſtes, is that we haue ſome reaſon & vnderſtanding in vs, to diſcerne betwene good and euil: yet notwithſtanding ther is ſuch groſnes & infirmitie in our wits, as we haue neede of [Page] furtherances. Yea and though wee had al the furtherances that could be wiſhed: yet is it apparant, that there is ſtill default in vs. For what is the cauſe that wee reiect all the benefites that God offereth vs, but bycauſe we bee woiſe than beaſts? So then wee muſt needes conclude, that if a man knew the ende of his creation, and why hee liueth in this world: he would always be moued to profit in knowledge, as to ſet his mind therevpon, and hee would neuer refuſe the meanes whē they were offred, but would think with himſelf, behold, God intendeth to teach me, & therfore 10 it behoueth me to yeelde my ſelfe willing to learne, and to giue eare to his doctrine which he ſetteth afore me, as which is good and auailable for my ſaluation. Lo what deſire ought to be in vs. But now let vs looke vpon oure owne retchleſneſſe: For God is ſo gracious vnto vs, as to giue vs his word, and not only ſendeth vs ſome man that hath a good wit and vnderſtanding: but alſo is willing too do the duty of a maſter himſelfe. And although hee come not downe from heauen in his owne viſible perſon: yet haue we his law, his Prophets, and his Goſpel, which giue 20 vs infallible aſſurance and record that it is he which ſpeaketh there. Then ſeing that God openeth his holy mouth to teache vs, although hee vſe mortall men as his inſtruments: I pray you are not we too vnthākfull, if we vouchſafe not to profit in his ſchoole? And yet neuertheleſſe, we ſee how we fare in that behalfe. VVherfore it behoueth vs to remember well the leſſon that is ſhewed heere, in reſpect that God vpbraydeth vs, according alſo as Ieſus Chriſt hath done the Iewes and hypocrites, ſaying, you cā skill to diſcerne the ſeaſons, you can tell when the Sunne 30 will cheere the earth, you know when the weather will be cleare and fayre, ſo as you may go about your buſineſſe. And why diſcerne we not that whiche belongeth to oure ſoules? Bicauſe we are too much wedded to thys preſente life. There is none of vs but he wiſheth for raine when he knoweth it to be needefull, ſaying: O, nowe it were good for the earth to be watered. Agayne, if we haue neede of heate, or of faire weather, or of any thing elſe: wee can ſo good skill to forecaſt the things that cōcerne the commodities of this temporall life, as there is no lacke at al in vs 40 in that behalfe. But behold, God ſendeth vs his word, and we know not the due time of his viſitation, to enter whē the gate is opened vs: hee calleth vs on all ſides, and wee take ſcorne to come in. Furthermore let vs marke well, that this ſimilitude is not ſet downe without cauſe, where Iob ſayeth, That his words were wiſhed and wayted for, as the raine or deaw. And Moyſes alſo vſeth the ſame in his ſong: ye heauens (ſaith he) let my wordes drop as the deaw, or the raine in their ſeaſon. Now for the vnderſtanding hereof, we muſt not only conſider the raine in it ſelfe, but alſo 50 marke the vſe and profit that it bringeth vs. Rain in ſome reſpect may be hurtfull, as vnto them that are wet too the hard skin, when they go abrode in the feelds: and to all other men alſo, when it keepeth them within the doores. But yet for all that, a ſeaſonable rayne bringeth vs ſuſtenance by moyſting the earth whiche could yeeld no frute without it. Thus ye ſee why rayne is to be deſired. And ſo let vs vnderſtand, that wee on oure part are muche more barreyn than the earth. For proofe heereof we can bryng foorth nothing but ſhrewd weedes. True it is that in reſpect 60 of euil we be too fruteſtil: but in reſpect of good, we cannot bring foorth ſo muche as one grayne of corne, or one braunch of good herb, and much leſſe can wee bryng foorth any one good nouriſhing frute wherewith to feede our ſelues, or ſhoote foorth one blade of good corne, vntil god haue chaunged our nature. But hath God put good into vs. He muſt alſo be faine to water it, or elſe it will bee either choked with briars, or elſe grow wilde. Our Lorde then muſt worke in that behalfe. And beholde the meane that he intendeth to keepe, is that he ſendeth vs his word as raine, to the ende that beeing ſo moyſtned, wee maye ſee what his woorking and cheerefulneſſe is, and that the good roote which he hath planted in vs, may not periſh, but increaſe more and more, and bud & bring foorth good frute. Furthermore let vs take heede we become not like ſtones and blockes, when God rayneth ſo vppon vs. The rain doth the earth good, when it is well tilled, but will it do any good to a rock? No, none at all, the rayne is but loſt vpon it. Euē ſo is it with men. If we be well tilled, and minded to yeelde vnder the obedience of oure God, when he maketh his word to raine vpon vs. Certenly it will enter into our harts, and we ſhal feele the working of it, ſo as we ſhal be the more diſpoſed vnto goodneſſe, and our good works ſhal ſhewe that we haue not bin watered in vayne, and that Gods minde was not that his graces ſhould be loſt in vs. But if we continue alwayes in oure curſed nature, as many men do which are wilfull and froward: then ſhall we be like rocks, hee will raine vpon vs, but what for that? VVee ſhall haue no diſpoſition to receyue the raine, and that will coſt vs right deere. Therefore let vs vnderſtand, that it is a raine of Gods ſending, when he will haue his worde preached vnto vs. And that if when it ſtreameth downe vpon vs, we make it too vaniſh in the aire, and ſuffer it not to light vpon the ground, we may be ſure that ſuch vnthankfulneſſe ſhall not ſcape vnpuniſhed. Thus ye ſee to what end it behoueth vs too apply the ſimilitude that Iob vſeth heere, when he ſayth that his wordes were wayted for, and longed for as the rayne and deawe. That is to wit, we muſt aſſure ourſelues, that the good doctrine whiche God ſendeth vnto vs for oure welfare, commeth to vs from heauen, and that although we heare it at a mortall mans hand, yet notwithſtādyng it is of Gods ſending. Ye ſee then how Gods deſire is too water vs. Too what intent? To make vs receyue good ſeede out of hand, and to bring foorth good frute according as it is added heere. For Iob not only ſayth that hys words were longed and wayted for. But alſo that men receiued them immediatly with greate and earneſt good will, and alſo that there was no more replying to the cō trary. Then if it pleaſe God to teach vs, and (for the doing thereof) to raiſe vp meete men induced with the grace of his holy ſpirit, vnder whome wee may profite. Let vs giue eare to them with all reuerence, and yeeld too theyr good doctrine without any conſtraint. True it is that we ought to examine ſpirits, and that wee muſt not at all aduenture receyue all doctrines that are ſet afore vs, vntill wee be ſure that they are of God. But when we knowe that it is God that ſpeaketh, that is too ſay, when wee are ſure that we be taught in hys name, and as it were by his mouth: then is there no replying, but wee muſt doo him the honoure to ſettle ourſelues fully vpon his word, ſo as we may yeld ourſelues obediēt vnto it, & it may haue full [Page] courſe and authoritie among vs. True it is that many can find in their harts to ſuffer God too ſpeake without kicking againſt him, ſo as they know the things to bee good which are preached vnto them: but yet doo they ſtriue againſt him in their life. And that is the thing wherein our Lord intendeth to trie whether we be his or no. Haue wee heard Gods word? VVe muſt not reply againſt it, but we muſt glorify God, aſſuring our ſelues that there is nothing better for vs than to obey him. Haue we once acknowledged that? Let euery of vs (when we be retourned 10 intoo oure houſes) ſhewe by oure deedes that wee haue borne away the doctrine, and do alow it as good. For he that doth contrary to that whyche he confeſſeth, is double condemnable. And ſurely as there bee folke that doo muche woorſe in ſecrete than if their wickedneſſe were opened too the worlde: So alſo, theyr replying againſte God, extendeth not onely to the mouth, but alſo to the lyfe. Therefore when folke lyue not as they are taught by the Goſpell: their works replye ſufficiently agaynſte God. VVhen any man troubleth his neighboure, ſo as he 20 riſeth vp openly againſt him and doth him any violence, it is certayne that ſuche outrage ſhall not bee borne withall but ſhall be puniſhed at Gods hande, howe long ſo euer hee tarrie. And although oure going about to anoy our neighbours, be by ſuttle tie and as it were by vndermining, ſo as our ſlights bee cheefly conueyed and couered, and we cannot be reproued of men, nother can any man (to our ſeeming) finde fault with vs: yet notwithſtanding, the crye mounteth vp to Heauen, and craueth vengeance at Gods hand for the extortion that we haue ſo committed 30 in ſecret. VVherefore let vs marke well, that although we haue yeelded ſuch reuerence vnto Gods word, as to heare it as good and holy doctrine, and to receiue it as the very foode of our ſoules, and as the meane too bring vs to the euer laſting life and the ſaluation which we pretend to deſire: yet it behoueth euery one of vs too take good heede to hymſelfe, that hee replye not agaynſt it by hys life. And nowe let vs conſider a little, if a man may euer find this vertue in the world. Behold Iob ſpeaketh in ſuch a time as Gods doctrine was yet very darke: for it is 40 not well knowne whither he liued after the law of Moyſes, or before: howbeit it is certayne, that hee was auncienter than the Prophets. For when he is ſpoken of in the Prophets, hee is ſpoken of as a man that had bin of auncient time. Now ſeeyng it is ſo I pray you ought not the world at this day to be more giuen to receiue Gods doctrine, than at that tyme? For (as I haue ſayde) the doctrine of God was very darke in thoſe dayes, and God ſent it but as it were drop by drop, euen as when ther falleth a ſmall deaw in the night. Too bee ſhorte, men are 50 taught it but ſlightly in compariſon of the abundance of grace which God ſendeth into the worlde in theſe dayes. For in the Goſpell we haue infinite treaſures of wiſdome and knowledge, God ſheweth hymſelfe familiarly vntoo vs, he will haue vs to be filled, and throughly filled wyth all perfection of his doctrine, and he giueth ſo cleere and certayne vnderſtanding as can be poſsible. And yet for all this, where is the reuerence that Iob ſpeaketh of? where is the deſire? where is the amiable obedience▪ Nay contrariwiſe we ſee skornefulneſſe as I haue touched already. Againe,60 when the doctrine is preached, how many are there that giue attentiue eare vnto it? Nay the moſt parte are buſied about theyr owne fancies and earthly cares, where they haue I wote not what matters within them, that ſhut God out of dores, ſo that they play the reſty iades in kicking againſt the doctrine. Theyr comming to Sermons is but for faſhion ſake, and they returne home from them as wiſe as they went thither. So then there are very fewe folke in whome the reuerence is to be founde that is ſpoken of heere. And as for conforming themſelues fully vnto it, that is a very rare vertue. For euery man will be wiſe and cunning, and after that ſort? In not obeying God, and in not comming to the knowledge of the holy ſcripture: nay mary ſay they, I thynke thus, and thus it ſeemeth to me: And men are not aſhamed to alledge theyr weenings before God: and it is the cheefe articles of the fayth of the Papiſts at this day, that in their opinion God ought too ſet greate ſtore by them for thys theyr ouerdiueliſh pride, in that they would haue all men to holde themſelues too all their deuiſes. And they that blaſpheme not ſo openly with theyr mouthes, are neuertheleſſe ſeene by theyr deedes, that they rebell agaynſte God. For wee ſee howe God doth nowadayes ſet out the whole perfection of wiſedome in the Goſpell, and commeth ſo familiarly vnto vs, deſiring to fill vs to the full. And yet notwithſtanding wee finde no taſt in hys worde, but vtterly deſpiſe it, and when it is declared vnto vs, wee go about to reſiſt it, or at leaſtwiſe too deface it by our doings. Seeyng then that we are ſo maliciouſe, ſhall not they that heare Iob, beare witneſſe againſt vs? Shall they not vpbrayde vs wyth the obedience whiche they yeelded vnto Iob, who in deede was a Prophete of God, but yet had no ſuche recorde of his calling, as oure Lorde Ieſus Chriſt hathe giuen to thoſe that preache his Goſpell in theſe dayes? And therefore let vs marke well thys texte. For like as it is ſayd that the leaſt in the kingdome of heauen (that is to ſaye of them that preache the Goſpell in theſe dayes) is more excellent in his miniſterie, than Iohn Baptiſt and all the Prophets: ſo on the contrary parte, when we deſpiſe the doctrine that God ſendeth, ſeeing that he commaundeth it to be ſo honoured: it is certayne that we ſhall be double giltie. Thus ye ſee what we haue to marke in thys text. And it is ſayd immediatly, that if Iob iested with them, they beleeued it not. VVhereby he meeneth, that hee had ſuche a grauitie in him, as men durſt not beleeue that hee woulde ieſt, bycauſe that in all his conuerſation he ſhewed himſelfe as a Prophete of God, and had gotten ſo greate credite as the very reuerence whiche men beare vnto him, was a cauſe that men thought not that hee would abace himſelfe to become fellow like and companion with others. And afterward hee addeth, they conſtreyned me too let the light of my countenance fall: that is to ſay, they compelled me to hyde my cheerefull countenance, bycauſe that although they were glad to ſee it, yet durſt they not ſhew like countenance againe, for feare of offending him by any manner of way. This ſerueth to confirme the matter more which was ſpoken of already. For the holy Ghoſt ſheweth vs as it were in a looking glaſſe, what the reuerence of the whole people was in thoſe dayes, towards a man that was indued with excellent giftes, notwithſtanding, the ſame ſpirite that reſted in him, ſpeaketh at [Page] this day vnto vs. Then if men honored him in ſuch wiſe as they durſt not ſhewe like countenance when he laughhed, for feare of diſpleaſing him: It ſheweth well the obedience which wee ſhould yeelde too Gods worde, and that wee ought to eſteeme and honoure the doctrine, in as much as wee knowe it proceedeth from him for oure welfare. And herewithall Iob ſheweth alſo after what ſort he behaued him ſelfe among thoſe that honoured him ſo and gaue him the cheefe roome as vnto a king: namely, that he had bene a comforter of the afflicted. Therefore hee 10 ſheweth that for his parte, hee abuſed not the authoritie that was giuen him by taking vpon him as a Lorde, after the manner of falſe Prophetes (according as it is ſayde in Ezechiell) whiche vſe ſuche and extreme ſterneneſſe as though they woulde ſet their feete vpon the neckes of thoſe that feare God, by thundering and ſtorming againſt them, and in the meane while haue not any humanitie in them, nor regarde to reach out their hand to ſuch as are afflicted. Iob then declareth, that his grauitie was not tvrantlike, that is to ſaye it was not a ſturdie ſtatelyneſſe 20 to daunt poore folke, and to make them afraid: but although hee ſhewed himſelfe familiar to them, yet they ſtoode in awe of him, and durſte not dallie with him, bycauſe they knewe he had receiued Gods ſpirit abundantly. VVherefore let vs vnderſtand, that like as he had bin milde and courteous vnto al men: ſo alſo it is a leſſon for all thoſe whome God hath called to the teaching of their neyghbors, and generally for all the faythfull, euery man in his owne behalfe. Then if God giue vs any authoritie, or ſo repleniſhe vs with his holie ſpirite, as wee be honoured 30 among other men: It is not for vs too aduaunce ourſelues, nor to ouerrule them like Lords (for that were an abuſing of Gods giftes, and a wreſting of them cleane contrarie to his meening:) but it behoueth vs to knowe, that oure Lorde imployeth vs to the comforting of the poore that are afflicted: that is to wit, that ſuche as ſeeke to ſerue God with all lowlineſſe, may be cheered by hearing and ſeeing vs▪ For like as Gods worde is hated of the wicked ſort, and of the deſpizers thereof, bicauſe it telleth them of their deſtruction: ſo alſo they that are caſt down in them ſelues and are not aduaunced with pryde, preſumption or ſtubbornneſſe, but are always lowly minded; and to be ſhort all the ſcholers of Ieſus Chriſt, muſt needs be cheered at his doctrine, according to his ſaying, come vnto mee all yee that labour and are heauie loden, and I will refreſh you. So then let ſuch as haue charge to vtter Gods word, loke well that they make the doctrine which they carrie, to be found ſweete and amiable to all ſuch as are oppreſſed and ouerwhelmed in them ſelues through the knowledge of their owne wantes and miſeries. And therewithall▪ if they deale roughly: let it be towards thoſe that haue need to be roughly handled and tamed by reaſon of the hardneſſe that is in them.

Nowe let vs fall downe before the face of oure good God with acknowledging of our ſinnes, praying him that when hee hath made vs perceyue them, he will alſo giue vs ſuche repentance as wee may hartely deſire to be healed by the remedies that hee ſendeth vs: and that for as much as his worde is the true medicine to purge all oure diſeaſes, he will make the ſame to worke effectually: and when hee hath giuen vs health, hee will feede vs with the ſelfeſame foode, and ſtrengthen vs more and more therby, ſo as we may ſhewe by effect, howe it is he that liueth in vs, and therefore that we may not liue any more after the worlde and the fleſhe, notwithſtanding that we dwell here: but that our liuing may only be to feed our ſoules with his worde, vntill hee haue called vs intoo the kingdome of heauen with his Angels, where wee ſhall neede no more teaching, nor to haue the meanes whiche are requiſite for oure infirmitie as nowe. That it maye pleaſe him too graunt this grace not onely to vs but alſo too all people and nations of the earth, &c.

30

The .Cviij. Sermon, which is the first vpon the .xxx. Chapter.

NOvve they mocke mee vvhich are yonger than I, vvhoſe fathers I haue refuſed to ſet vvith the dogges of my flocke.

2 For vvhereto did the ſtrength of their handes ſerue me, ſeeing that age vvas periſhed in them?

3 They being deſtitute by meanes of dearth and famine, fled into the place that vvas ſolitiarie, dark, deſolate and vvaſte.

4 They did cut vp vveedes by the trees, and the Iuniper roote vvas their meate.

5 They vvere chaſed from among men, and men ſhouted after them as after a theefe.

6 They dvvelt in the clefts of riuers, in caues of the earth and in rockes.

7 They roared among the trees, and gathered themſelues togither vnder the buſhes.

8 The children of fooles, yea the children vvithoute renoume vvere brought lovver than the earth.

9 But novv am I their ſong, and their matter to talke vpon.

10 They abhorre me and flee farre from me: and forbeare not to ſpit in my face.

WE haue ſeene the honoure wherein Iob had bene for a time: and his reherſing of it is, too the ende that by comparing it with the reproche wherein hee was, hee might ſhewe howe he had the more cauſe to bee 60 ſad, and that it was an intollerable greefe too ſee himſelfe ſcorned with extremitie, euen of thoſe that had feared him and ſtood in awe of him afore. Nowe when a man hath beene aduaunced to great honour and hyghe eſtate, and afterwarde ſeeth himſelfe deſpized, it is a naturall thing for him too bee greeued the more thereat. For he looketh not vpon the thing that is left him, but vpon the excellent ſtate from whence hee is [Page] falne. A poore man that ſhall haue liued at home in the countrie, and neuer taſted of honoure and pompe, is alwayes at a poynt with him ſelfe, when menne ſcorne and diſdayne him, or ſhewe any token of contempt towardes his perſon. The good men alſo which ſhall haue lyued in ſimplicitie, will not bee ſo greatly greeued at it, but will ouerpaſſe it. But as for him that hath bene brought vp in pleaſure, and hath had aboundance of riches, he can abyde no ſhame without deadly wounding to the heart, bicauſe men hilde him in ſome eſtimation. And althoughe men 10 come not too ſpyte him to his face? yet if there bee anye crooked dealing that tendeth too the ſhaking of him off, and to his contempte, it greeueth him ſore. Yee ſee then howe it is a naturall thing for ſuch as haue bin in honour, to be vnable to beare their owne defacing, and to bee the more greued at it. And that is the thing that Iob declareth heere. For like as he had declared the reuerence that men bere vnto him, in ſo much that all men gaue eare to him, not in reſpecte of his riches, but bycauſe God had giuen him wiſedome and diſcretion aboue other menne, ſo as 20 they might reſt vpon him, and hee was as a mirroure and pattern of al vertue for them to take example at through out his whole life: So nowe when he ſawe himſelfe ſcorned, and euerie man pointed at him with their finger, it is a croſſe much heauier and bitterer for him to beare, than if he had neuer bene aduaunced heretofore. But heereof we haue a good leſſon to gather, which is, that commonly when a man is noozeled in pleaſure, therby he waxeth ouertender: in ſo much that it is not for our profite to be ſo brought vp in honoure, ſo as men ſhoulde neuer diſpleaſe 30 vs, nor ſpeake any thing to vs that ſhoulde not rather tickle our eare than ſcratch them. VVhy ſo? For we knowe that our Lord commendeth vs aboue all things, if we be pacient and acknowledge our faultes when we bee blamed to our faces. If men yeelde vs no honoure, but rather ſcorne vs: let the ſame put vs in mynde, that we haue not honoured our God to whome all honour belongeth, and therefore it is good reaſon that wee ſhould receyue ſuch reward of ſhame vpon our heads. God then intendeth to trie our lowlyneſſe in this behalfe, by oure meeke 40 receyuing of the iniuries that men doe vnto vs withoute ſtomaking of them. For this delicate bringing vp of vs in pleaſure (as I ſayde) cauſeth vs to be vnpacient, ſo as wee can not beare any thing: but as ſoone as a man doth but poynte at vs with his finger, it greeueth vs, yea and it is ſuch a corzie to vs, as wee wote not whiche way to turne vs. Then if our Lorde inure vs to the ſuffering of wrongs [...]nd reproches: let vs learne that therin he procureth our welfare and profite, to the intent we ſhould bee all whole and ſounde as they ſay. And this is the cauſe why Sainte 50 Paule ſaith that it behoueth vs to be armed on both ſides, that we may paſſe through ſhame and reproch, as well as through honour. If God liſt to haue vs in eſtimination, let vs not therevpon gather▪ that we ſhall alwayes continue in that ſtate, nother let vs ſotte our ſelues with vaine glorie and ambition. But let vs vnderſtand that our Lord bindeth vs ſo much the more vnto him, for the good edifying of our neyghboures. VVhen a man is in any preheminence, hee ought to conſider, that all men looke vppon him, and that our Lorde hath ſet him as a candle on 60 a cubbard or a table, to giue light. Therefore it ſtandeth him in hande to walke the more carefully, and to beware that hee giueth no occaſion of ſtumbling vnto any man. Thus yee ſee howe the honoure which God gyueth vs ought to bee applyed, not too oure vayne glorie, but to the edifying of oure neyghbours. And on the other ſide alſo, let vs marke howe Saint Paule ſaith, that it behoueth vs to be throughly acquainted with reproches, & to haue our eares beaten with them. If men ſlaunder vs, let vs neuertheleſſe take all in good woorth, and yet notwithſtanding let vs take good heede, that their ſcoffing at vs may not be for our faults. Furthermore, if our conſcience bee cleere before God, ſo as wee be ſure that they which raile vpon vs and backbite vs, do it of malice and without cauſe: let vs put it ouer wholly vnto God, and contente our ſelues with his allowance. And therewithal (as I ſaid) let vs be vtterly inured thervnto a long time before hād. For it is a lewde thing, when men be ſo tender and haue their eares ſo nice, as they are able to beare no miſreport. Thus yee ſee what we haue to marke in this text. But for as muche as this doctrine is harde to practize: let vs alſo marke the examples that are giuen vs in the Scripture. Behold Dauid, for we will take a man renoumed among others. After he had bin king and continued in ſuche proſperitie as it was openly ſeene that God guided him with his hand, & that he was not aduanced by worldly means, nor by his owne pollycie, but after ſuche a ſorte as God meent to ſhewe a ſpeciall working of his owne power in him: After he had bene ſo honored: behold he was afflicted in the turning of a hande, yea and that by his owne ſonne. Stones were throwne at his heade. Semei his owne ſubiect perſecuted him both in deede and words, and ſpited him, ſaying, thou murtherer thou receyueſt thy payment. VVherein he vpbraideth him as if God had ſente him the reward due for the cruelties which hee had committed againſt the houſe of Saule. Neuertheleſſe, Dauid who might well haue beene inflamed with anger againſte Semei, ſpecially conſidering the circumſtances which wee haue touched, in that he ſawe his owne ſubiecte bend him ſelfe openly againſt him beeing ſo excellent and renoumed a king: Firſte and formoſt calleth to mynde, that it was God whiche had exalted him, yea and that hee had done it of his owne meere grace, and that whereas he was nowe caſt downe: the ſame came not by any caſualtie of miſfortune, but of Gods wil, who would haue him bayted by men. It is God (ſaith he) which hath appoynted him to do ſo: not that Semeis outrage and pride was allowed of God, but bicauſe Dauid knew that the ſame came not to paſſe without the heuenly prouidēce. And therfore he hū bleth him ſelfe to the furtherance heereof: it booted him greatly that hee had beene brought vp as a poore countrey cloyne or a ſheepeheard or a netehearde wyth his father: For in his youth hee kepte his fathers Lambes, and was not brought vp ſo dayntily, as not too knowe what it was to beſcorned: that bringing vp therfore did greatly profite him. And heere yee ſee why I ſayde that if God ſhould not waken vs, but rather ſuffer vs to bee alwayes flattered by men: if it would not bee for oure behoofe. VVherefore let vs vnderſtand, that when men vſe ſuch miſſayings and raylings againſt vs▪ God doth by that meanes prepare vs, to the ende it ſhoulde nor be ſtrange t [...] vs, if hee liſted nowe and then to abace vs. Nowe then [Page] when ſuch extremities betide vs, out Lorde prepareth vs to pacience. And therevpon let vs marke the example of Dauid, who was a man ſubiect to paſsions as wee bee, and yet notwithſtanding ſubmitteth himſelfe wiilingly, when he perceiued it to bee Gods will that hee ſhould bee as it were torne in peeces, yea though it were wrongfully. For that is not the matter that muſt greeue vs: but rather we muſt bee of good cheere when our conſciences aunſwereth well for vs before God, and when wee knowe that men perſecute vs wrongfully. This (ſaye I) is a thing 10 that ought to vphold vs the better: for we muſt not be ſo fooliſhe as to ſay, what nowe, what cauſe can men find to ſcorne me after this ſort? True it is that if wee be reproched for oure ſinnes ſake, the ſame ought to frame vs ſo much the more vnto pacience. But if our Lord ſuffer vs to be ſlandered by them, and to be ſcorned by them, whē notwithſtanding wee ſhall haue liued well, and not haue giuen occaſion to the wicked and to backbiters to doe vs iniurie let vs aſſure ourſelues that our Lord hath graunted vs a ſingular grace, in exempting vs ſo from the ſpitefulneſſe 20 of men, as all their ill will towards vs is without cauſe. And therefore if he will haue vs to ſuffer vniuſtly, let vs paſſe thorough it, and not thinke it ſtrange. Thus ye ſee the doctrine which we haue to gather vpon this texte. But now it behoueth vs to marke, that although the gracious giftes and benefites which we ſhall haue receiued at Gods hande ought to comforte vs in our afflictions: yet notwithſtanding it is not poſsible, but that if we haue bin in eſtimation, it will be a great greefe and a dubble hartſore to vs, to ſee our ſelues ſcorned afterwarde: but yet it 30 behoueth vs to reſiſte ſuch temptations. Our pacience muſt not bee a ſenſleſneſſe: but it conſiſteth in this, that when we fele the things which are declared here by Iob: yet neuertheleſſe we take courage to walke ſtil as before God: and if it pleaſe him that wee ſhall bee wrongfully ſlaundered, wee arme our ſelues againſt ſuch battels, that we may not bee foyled how ſo euer the world go. For the thing that Sathan practizeth by ſtirring vp maliciouſe folke, and by inforcing them too ſlaunder and backebite vs, is that wee ſhould conclude that wee haue loſt oure 40 time in dooing good. VVhat? I haue indeuered to lyue without blame, I haue ſtreined my ſelfe to doe good to euerie man. There is no man that can ſay that I haue eyther done him hurt or harme, and yet I ſee I am perſecuted after this manner. VVhat haue I gayned then by walking vprightly? Thus ye ſee that the craft and pollicie of Sathan, is to make vs beleeue that wee loſe oure laboure in doing good: and therevpon to carrie vs ſo away, as we ſhould no more ſticke to anoy or hinder men. And on the otherſide let vs marke, that mens vnkindneſſe ought to 50 prouoke vs ſo much the more to remit our ſelues wholly vnto God, beeing ſure that it is hee to whome we muſt yeelde our account, and that his allowing of vs ought to ſuffiſe vs. Do wee then ſee men vnthankfull towardes vs, ſo as when wee haue indeuered to doe them good, they turne and ſpit in oure faces, and burden vs with falſe ſlaunders? Let vs aſſure our ſelues that thereby God calleth vs too him, as if hee ſhould ſay, I will haue you too walke as it were before my face, and therefore you ſhall not be recompenced nowe here bylowe, but be you contented 60 to haue obeyed me in all points. VVheras men do ſo rayle vpon you: it is to the ende you ſhoulde not ſtay your ſelues, nother vpon them, nor vpon their opinion, nor beeled with ſuche fondneſſe, as to ſay, you haue well deſerued that men ſhould praiſe your vertues. Thus yee ſee after what ſorte wee ought to fight againſt this temptation which is ſpoken of heere. And by the waye let vs marke, that our Lorde ment to giue vs a ſingular inſtruction by theſe chaunges heere: I meane by the chaunge that happened vntoo Iob, and by all the other chaunges which we ſee in the holie Scripture, and which we behold dayly with our eyes and reade in heathen ſtories. And why? Firſt of all (as was declared yeſterday) they that are aduaunced too honoure and dignitie, haue a bridle too reine them backe from warranting them ſelues too continue alwayes in that ſtate, and to make them know, that in the turning of a hande, God not onely can ſhake them▪ but alſo vtterly ouerthrowe them from the hyghneſſe wherein he hath ſet them: So that in ſtead of the honour which he hath gyuen them, they ſhall ſee them ſelues aſſaulted on all ſides with wrongs, ſcornings, and ſlanders. Yee ſee then that all ſuche as feare God, ought to brydle them ſelues when they are in ſuch ſtate and dignitie, and make their account that earely or late all maye chaunge. For God to proue their meekeneſſe, will giue menne libertie to ſcorne them, and to doe them many outrages. Alſo we ſee that the verie Paynims knewe this, and that they haue made many common Prouerbes of it, whiche ſerue to take away all excuſe from vs. True it is that they did ill put them in vre. And why? Bycauſe it is hard for men to hold themſelues ſober when they haue the world at will, and that fortune (as they terme it) doth ſmile vpon them. It is too common a vice among men too beſotte themſelues in their proſperitie, and wee can well ynough ſay it, but there be fewe of vs that take heede of it. Although then that thoſe ſayings be ordinary euery where, and all men confeſſe them to bee true, namely that a man ought not to glorie of his proſperitie, nor to ſotte himſelf in it: nor to beleeue that it ſhall tarrie with him for euer: but that he ought to thinke vpon the changes and alterations that may happen: yet notwithſtanding no man applyeth his indeuer to doe ſo: and therefore ſo muche the more behoueth it vs to take payne, bycauſe wee ſee oure ſelues ſo ſoone ouertaken with the delightes and gloriouſneſſe of this world. To the end therefore that no man ſuffer him ſelfe to be caried away by his inordinate luſtes, it behoueth vs to marke the doctrine ſo muche the better which is ſet downe heere. And ſo let all menne that feare God bethinke them ſelues whyle they are in honoure, that God is well able too bring them downe, yea and that they muſte not promiſe them ſelues eyther monethes, or dayes, but diſpoſe themſelues euerie minute to haue their ſhoulders readie too beare the burthen of reproch, when ſo euer it ſhall pleaſe God too put them too ſhame before men. Marke that for one point And ſurely conſidering the frowardneſſe which we ſee in the worlde noweadayes, it ſtandeth vs ſo much the more in hande to take warning hereof▪ For it is a wonder that a man which walketh vprightly can be honoured at this day. True it is that the wicked may bee held ſo ſhort ſpite of their teeth, as they ſhall be fayne to leaue vertue: but yet miſſe they not afterward to fall againe to ſuch outrage, as to ſlander [Page] the good, and to turne light into darkneſſe. Although thē that God haue ingraued ſuche an inſight in the deſpiſers of his maieſtie, that they commend all things which they know to proceede of him: yet neuertheleſſe they by and by after fal to ſuch a rage, as they ſhut their eyes, and become brutiſhe wilfully. And why? to the intent to ſpue out their blaſphemies and raylings againſt God, and againſt the giftes and grace of the holie ſpirite. Therefore it is no wonder though ſuche as feare God and walke in ſoundneſſe of life, be ſubiect to many ſlaunders and reuylings:10 ſpecially ſeeing that Satan thruſteth forwarde the wicked after that ſorte, bereauing them of all modeſtie, yea and inflaming them as it were with a firie rage. VVe ſee theſe things too commonly: and therefore it behoueth vs too bee warned, to paſſe through the wrongs and ſlaunders of this world. By the way, when ſo euer God liſteth to haue vs reuyled after that ſort, if it bee by reaſon of our ſinnes as I ſayd afore: we haue ſo much the more cauſe to hold oure tungs, and to beare the reproche quietly which wee haue deſerued as the iuſt hire of our faults. And therevppon 20 it behoueth euerie man too bethinke him ſelfe aduiſedly: and as ſone as any man ſhall backbite vs, or mocke vs, or make vs as it were a tale and laughingſtocke, wee muſt learne to acknowledge, that God putteth vs in mind to make oure owne accuſation. Euen the heathen men could well skil to ſay, that our deadly enemies do oftentimes profite vs more than our freendes: And why? Our freendes beare with vs, and that cauſeth vs to feede oure owne vices. For although their intent bee not to flatter vs, yet notwithſtanding the gentleneſſe which they vſe 30 in bearing with vs, is a cauſe that we thinke not vpon our imperfections to amend them. But our enemies doe prie vpon vs, and ſeeke all the meanes that can be, to lay open all the faultes that are in vs. Therefore when any man findeth faulte with vs, and ſcoffeth at vs, it behoueth vs too thinke thus: gotoo, I ſee here that God citeth me to make mine owne proces, and to accuſe my ſelfe, ſo as I may bee mine owne iudge too condemne my ſelfe, that by ſo doing, my ſhame may be couered and buried. Lo howe wee ought to deale in this behalfe. And if we knowe that ſuch 40 as ſpeake euill of vs, haue any reaſon ſo to doe, although they doe it of malice: yet notwithſtanding, let vs not reply to ſay, this man is led with deſire of reuenge. Let vs not looke at any ſuch thing, but let vs pleade guiltie, and pray God to blot out all our offences, to the end we may be quit both before God and the worlde. Yea and if wee know not any reaſon why the partie ſhoulde ſpeake euill of vs in that behalfe: yet let vs acknowledge, though I be not faultie in this poynte whereof I am blamed, yet are there many other vices whereof I am guiltie, but my God 50 ſpareth mee, and will not haue them come to the knowledge of men: if it pleaſed him to ſtur abroade all my filthineſſe: what a ſtinke would there bee? Let vs conſider (I ſay) that by that meanes God intendeth to ſet ſecretely before our eyes the ſinnes whiche wee would haue caſte behinde oure backe, and that is to make vs to hate the euill that is in vs, withoute anye flattering of oure ſelues. Marke that for the ſecond point. And finally, if our conſciences be cleere: not that we can in all points and all reſpectes be vtterly faultleſſe, and like the Angels: but bycauſe 60 that wee ſee that men haue no cauſe too perſecute vs, but that they do it wrongfully, and ourſuffering is for that we haue followed Gods word, or for executing oute office and dutie faithfully: I ſay if men do blame vs for it (as indeed they be ful of rancour and malice) let vs aſſure our ſelues that our Lordes will is, that oure receyuing of ſuch rewarde, ſhall be to the ende wee ſhould looke for a better at his hande, as I ſayd afore. And if we ſee no cauſe at all, but are vtterly abaſhed in our ſelues: let vs not therfore ceaſſe to ſay, Lorde thou art rightuous, what ſo euer come of it. Thus yee ſee to what poynt it behoueth vs to come. And heerewithall let vs indeuer too profite oure ſelues by all the chaſtizementes whiche God ſendeth vs from day to day: and let vs vnderſtand that thereby God intendeth to faſhion vs to yeelde him the prayſe, and to glorifie him, euen when weſee good men had in reproch. For like as euerie of vs ought to bee pacient, and by his pacience to prayſe God in all things that he ſuffereth: ſo alſo muſte wee not blame him, when wee ſee him ſuffer good men to be ſlaundered. VVherefore let vs not be to muche greeued when wee ſee an honeſt man ſlaundered and reuyled, ſo as mens tungs run riot againſt him. VVee ſee what happened vnto Iob. Hee was (as I haue ſayde) a patterne of all holineſſe: And yet notwithſtanding wee ſee him in ſuch reproche, as it ſeemeth to bee vtterly paſt recouerie. Can we blame God in this behalfe? or can we skorne againſt him? Nay, rather when wee ſee ſuch afflictions happen vnto a vertuous man: we ought to humble our ſelues. And although the reaſon why God doth ſo, be not apparant vnto vs: yet notwithſtanding let vs aſſure our ſelues, he doth it not without cauſe, and therefore we ought to glorifie him in all his iudgements, although they be incomprehenſible to vs. Marke that againe for one other point. But let vs come to thoſe that are ſo proude, as to diſdaine, and not only to diſdayne, but alſo villanouſly too reuile thoſe whome God hathe honoured by giuing them excellent vertues. Heere wee ſee in the perſon of thoſe whome Iob ſpeaketh, that it is a deteſtable vice. Is there any man that condemneth not this pryde, or rather this ſhamefull beaſtlineſſe, that raſcals and naughtipackes ſhould ſo lifte vp themſelues againſt a man whome they ought to honoure and reuerence for his vertues? Behold theſe dogges bark, yea and they barke where they can not bite. For (as we haue ſeene alreadie) Iob was none of thoſe that are in credite for their riches or authoritie, or any worldly reſpect: but for his vertues, bycauſe men ſaw as it were theſe markes of Gods glorie in him: and yet yee ſee heere, that raſcalles, and ribawdes, and ſuche as haue no skill either of honoure or honeſtie, doe ruſhe againſt him, and raile vpon him with their tungs. See ye not what an intollerable villanie this is? And may not a man compare them to curre dogges which barke and gnaſhe their teeth although they can not bite. So then this vice is not to be borne withall, but we bee conuinced by verie truth and reaſon, that it is to be condemned. VVherefore let vs learne, not to follow that which we miſlike and condemn in others. And ſo when God maketh any chaunges, ſo as man falleth downe whereas he had bene in great eſtimation afore: Let vs not be ſo farre ouerſeene, as to crie out againſt him: but let it come to our remembrance, that by making ſuch alterations in this worlde, God intendeth to waken euerie of vs, that we ſhould not be preſumptuous [Page] according to our owne nature, which is too muche inclyned therevnto. But I am a poore man, I was neuer in credite or eſtimation, the world hath not heard any talke of me: Nowe if I ſee a great perſonage caſt downe, it is as if a mountaine fell downe: and what elſe ſhould I thinke of it, but that oure Lorde intendeth to ſet ſo muche the greater brightneſſe vpon his iudgementes, to the intente that I ſhoulde conſider what I am my ſelfe? I am heere a ſillie woorme, I doe but creepe vpon the earth, and ſuche a one did as it were ſoare aboue the cloudes: and yet 10 notwithſtanding I ſee that God hath caſt him downe before myne eyes. VVell then: arte not thou a ſtarke foole if thou prayſe and eſteeme thy ſelfe? Yee ſee howe the little ones ought too take warning too walke in feare and carefulneſſe, and that when our Lord doth ſo caſt downe the greate ones before their eyes, they muſt conſider on their partes, that hee can caſt them downe likewiſe when ſoeuer they go about to aduaunce them ſelues, how ſtately ſoeuer men be, God is able inough to plucke them out of their high neſtes. And when they be ſetled in ſuch degree,20 as it ſhall ſeeme vnto them, that fortune can not doe any thing agaynſte them: God will ſhewe that it is to no purpoſe for men to fancie a fortune as they doe, but that God ſtretcheth out his hande through all things. Nowe if the Princes and great men of this worlde, ought to bee afrayde when they ſee God thunder vppon the myghtie ones, and ſuch as are aduaunced th hie degree: I pray you what ought the meaneſt ſorte to doe? And furthermore, let vs be well aduiſed alſo, that wee lifte not vp our ſelues againſt other men. And in good ſooth is it not a thing 30 agaynſte nature, when a man that hathe nothing in hym worthie of commendation doth ſo vaunt himſelfe againſt others? For men may alwayes ſay, what arte thou? Put the cace that this man deſerue to bee ſet light by: yet is it not for thee to doe it. For if we deſpiſe a man bycauſe hee is not rich, or bycauſe he is not wiſe, or bycauſe hee hath no commendable qualities, or bycauſe he is not a gentleman: we ſhal finde that there are no more of theſe things in vs than in him. VVhat is to bee doone then, but that they which are of lowe degree ſhould behaue themſelues 40 lowely? Thoughe wee were great: yet behoueth it vs to ſtoupe, according as Sainte Paule admoniſheth vs, that if wee be Gods children, he that is in hie degree muſt ſtoup too make him ſelfe equall with the little ones, yea, euen with the leaſt. But nowe if I bee deſtitute both of vertue and knowledge, and nobilitie, and worldly goodes, ſo as I haue nothing to boaſt of, and yet do ruſhe againſt a poore man, that is as it were troden vnder foote: doe not I deſerue to bee abhorred of the whole worlde? So then, let vs take warning by this text, to looke well to our ſelues:50 and if any man bee brought to contempte, let vs conſider that as much or more might befall vnto vs, and therefore let vs holde oure tungs. This is the inſtruction whiche wee haue to take. Nowe had we this leſſon well printed in our mynde, wee ſhould not ſee ſo manye backbytings, raylings, and ſcoffings as are in the worlde. For euerie of vs woulde take him ſelfe by the noſe (as they ſaye.) And truely thoughe a man haue in him ſome vertue, ryches, or authoritie, yet notwithſtanding no man ſhall finde him ſelfe ſo perfecte, but that God gyueth him many 60 cauſes to hang downe his heade. Therefore if euerie of vs examine throughly what is in him ſelfe: Surely wee ſhall bee hilde within the boundes of modeſtie, ſo as wee ſhall not deſpiſe thoſe that are vnder foote, nor vaunt our ſelues againſt thoſe whome our Lord putteth to reproch. Thus ye ſee what we haue to beare in minde. But nowe let vs come to Iobs woordes, he ſayth, that the yong folke mocked him; yea euen thoſe whoſe fathers hee woulde not haue vouchſafed too haue made his d [...]g [...]eepers. I [...] ſ [...]o [...]lde ſeme that Iob ſpeaketh here with great ſcornfulneſſe. For he gathereth togither al that is poſsible for him in diſdain of thoſe that ſcorned him: as when he ſaith, their fathers were beggers, I helde ſcorne of their ſeruice, they were raſcalles, and poore ſteruelings that ſcraped vp the earth with their nayles too gather rootes, and they did eate the berries of Iuniper in the woodes: and nowe I ſee my ſelf ſcorned by them. It ſeemeth (I ſay) at the firſt bluſhe, that Iob is inflamed with ſome ſcornfulneſſe and preſumptiō. But like as I haue declared heretofore that hee expreſ [...]ed the temptations which hee felte, but yet conſented not vnto them: ſo it behoueth vs to remember this text, that Iob loketh vpon the thing as it is, and yet in the meane while ceaſſeth not too fight againſte the gripes that gnawed his hart and his maree, to the intent he might paciently beare ſuch reproches. For ſurely when we be ſcorned by ſuch as haue not any cōmendable thing in thē: that is much more hard and ſtrange to vs. VVe bee deſpized at honeſt mens handes, we conſider that we muſt not ſooth our ſelues in this cace for to make excuſe: for there is ſome cauſe why, ſeing that ſuch men do find fault with vs. But if they that be wicked and vnruly, & ful of al ſhamefulneſſe, do mock vs: ſurely ſuch an extremitie maketh the reproche ſeeme the greater, ſo as we be the more greeued with it. Thus ye ſe what Iob loked at, in ſaying that thoſe which were ſuch abiects, had lift vp thēſelues againſt him. And let vs mark well howe Iob hath declared heretofore, that he was not honored for his riches, for his high eſtate, or for his noble birth: (thoſe are not the things wheron he grounded him ſelf) but bicauſe he had walked in ſo great vprightneſſe & perfectiō, that at the ſight of the vertues which God had put into him, men were conſtreyned to yeelde him reuerence, and he had not abuſed thoſe graces. Now thē ye ſee why he thought it a very hard and greuous cace to be deſpiſed by thoſe in whome there was nothing worthie of praiſe. Howbeit foraſmuch as we ſee that Iob was brought ſo low: let vs vnderſtand that if our Lord ſend the like in theſe days, it behoueth vs to be ſtrengthned by this example. And therfore although the thing be heauy & hard for vs to beare: yet notwithſtanding let vs be ſo mylde as to ſtoupe as often as it ſhall pleaſe God to afflict vs. Verely ther is euen a natural reaſon which ought to teach vs this. As how? VVe muſt not thinke it ſtrange, though verlets and ſuche as haue neither honeſtie nor good qualitie, nor maners in them, do ruſh out into rayling. For we ſee this come to paſſe dayly: and the thing that is of cuſtome and ordinarie with vs, ought to ſeeme no noueltie: but wee ought to be throughly acquainted with it. But beſides this naturall reaſon, let vs alſo cōſider (as I haue touched alredy) that it is our Lords intent to trie our pacience the better, when he caſteth vs after that manner into contempt, not only of thoſe that are in authoritie and eſtimatiō, but alſo of thoſe that are the verieſt ſhakerags, ſo as we would [Page] thinke our ſelues to bee aſſaulted rather of brute beaſtes, than of men. Therefore when our Lord afflicteth vs by any ſuch means, it is to meeken vs: VVe ſee it is a general thing euen vnto all mankynd. Howe hapneth it that lice, fleas, and flies, and ſuch other vermine make warre both againſt great and ſmall? For no man can exempt himſelf from them. And although al men bee not combred with filth and ſtinck, yet notwithſtanding our Lord maketh vs ſubiect to thoſe wormes, as it were to anoy vs, euē though we be kings and princes, ſo as euerie one of vs muſt abyde 10 it. And wherfore is it ſo, but only to humble vs the more? So then let vs marke it to be Gods wil, that when he putteth vs to ſuch extremitie, that perſons of bace ſtate vaūt them ſelues againſt vs. It is alwayes to the ende to take away all vaineglorie and preſumption from vs. VVherfore in that behalfe let vs be as men that haue put themſelues into the hands of God, and ſay: Lord I ſee my ſelf vtterly vnderfoote, and as it were at the laſt caſt: But vouchſafe thou to ſlake thy hand, and to draw me out of the reproch wherevnto thou haſt put me. Butherewithall it behoueth 20 vs alſo to be readie to behaue ourſelues well in the thing whiche wee ſee ordinarily: whiche is, that thoſe whiche crouch and creepe and play the liamhounds to a man whē he is in authoritie and credit, are redie to leap in his neck, as ſoone as his ſtate is chaunged, that they ſee him ouerthrowne: and they do it with ſuch exceſſe, as they ſeeme to take pleſure in it. And hereby ye ſee the maliciouſneſſe that is hid in them. Therfore like as euerie of vs ought to be armed afore, and to leaue ſuch reproches paciently: ſo alſo let euerie of vs trie himſelfe, to the ende he may behaue 30 himſelfe wiſely in that cace. For ſometimes wee honoure thoſe whome God abhorreth, and we perceiue not that in ſo doing there is a peece of hypocriſie in vs: in ſo much as if God ouerthrowe them, oftentimes we will be the firſt that ſhall runne vpon them. VVe ſee ſuch examples in ſtories of Souldiours that haue riſen againſt their owne Princes. Looke vpon the great Captaines whiche haue borne ſuch ſway, as they made all to quake, and yee ſhall ſee that when a great Prince hath bin ouerthrowne, euen they that had hazarded their liues in his defence,40 ſhall (either to gratifie his ſucceſſour or his enemie) fall to practiſing of treaſon, and to committing of ſuch cruelties, as his enemies would not haue done. For where the enemie woulde haue ſhewed pitie: they which earſt had hazarded their liues for his ſafetie, doe paſſe into all outrage ſo much the more cruelly and furiouſly. VVhen wee ſee ſuch examples, let vs call our wittes about vs, and beware that we be not infected with any ſuch vice. Moreouer a man might ſay here, that Iob ſeemeth to bee contrarie to him ſelfe, when he ſayth, that hee would not haue vouchſafed 50 to haue ſet their fathers to be keepers of the dogges of his flocks. For in the laſt Chapter he had ſhewed himſelfe to bee of ſo great curteſie, as hee was not only the father of the fatherleſſe, and the defender of the widowes: but alſo the eye of the blinde, and the fote of the lame: that is to ſay, that he had had compaſsion of all poore folkes, and vſed kyndneſſe towardes them in ſuccoring them. Now therfore to ſay that hee vouchſafed not to match their fathers with his Dogges, it ſeemeth cleane contrarie. But let vs marke, that Iob ſpeaketh not heere, of his owne diſpoſition 60 towards them, but of the thing as it was in it ſelf: as if he ſhould ſay, that the worlde counted not the fathers of them worthy to keepe Dogges. Thus yee ſee in effecte what Iob ment to ſignifie. But yet we muſt beare in mind, that although men haue not any thing in them woorthy of eſtimation, we muſt not therefore diſdeyne them, but know them to bee Gods creatures, and ſuche as reſemble our ſelues. Therefore let vs honour them: for whoſoeuer is hieſt in degree, may perchance alledge this and that, to ſort out himſelfe from the reſt of men: but yet notwythſtanding though he be a King, he muſt haue brotherhood with the pooreſt ſhepeherds and neatherds in the world, except hee can put off his owne nature. And out of doubt, as for the cheefe and excellenteſt thing that a king hathe in him, that is to ſay, manhood: hath not the ſhepehearde it aſwell as hee? O (ſayth the king) I am come of ſuche a princely ſtocke. My freends, are not all men diſcended of Adam, and afterward of Noe: Surely as touching linages, the world ſeeth how they go. For the nobleſt and moſt renowmed lynages, are not the beſt. Inſomuch that oftē times, it were better too bee a ſhepeherdes ſonne of the Countrey, borne of honeſt father and mother, than to bee the ſonne of ſome great perſonage that is had in eſtimation of the world. For ſo may he oftentimes be the ſonne of a theefe, or of a brothell, notwithſtanding, that they be aduaunced too ſo high degree: and therefore that is not the thing wherein they ought to glory. Contrariwiſe, we muſt come backe againe to the poynt that hee ſpake of: which is, that the excellenteſt thing that a king hathe in himſelfe, is that he is a man: and that haue the neateheards of the Countrie, as well as the king. Therefore lette the great and honourable perſonages of the world boaſt thē ſelues as much as they liſt. They may make great bragges in that behalfe: but yet ſhall they be but men ſtill: and the verieſt raſcalles and miſerableſt men whome they deſpiſe, are ſo as well as they. VVherefore let vs conſider, that God hath made vs all of one ſelfeſame nature, and ſet an vnion among vs in that behalfe, to the end to binde vs one to another. Thus ye ſee what Iob ment in this text. And therefore let vs marke, that in all this reherſall hee maketh as it were a liuely picture, wherein God ſheweth vs the chaunges and alterations of this world, to the ende we ſhould not be wedded to it, but paſſe further longing for the heauenly life, where we ſhal haue a continual ſtedfaſtneſſe. Alſo let vs learne to know, that in this preſente life, there is nothing but frailtie, and miſerie, and that we ſhall always be ſubiect vnto them, vntill God haue taken vs hence too make vs parttakers of the euerlaſting reſt, which he hath prepared for vs in heauen.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of oure faultes, praying him to make vs feele them in ſuche wiſe, as wee maye learne too condemne them in oureſelues, according as in deede wee haue all curſedneſſe: and therewithall, that if he afflict vs, wee may by that meanes be inured to be ſorie for oure offences, and to mourne for them, referring our ſelues vnto him, and praying him to deface the faults that we haue committed, and to wipe them out of remē brance, not only before him, but alſo before men, too the intent that our life may not be a ſtumbling blocke, but an edifying vnto all men. And that all of vs both greate and ſmall, may learne to frame our ſelues too his obedience, [Page] that hauing mutuall felowſhip one with an other, we may liue toogither in good peace and brotherly loue, and by beholding the chaunges of this worlde, bee led further to the hope of the heauenly life, to the ende wee may paſſe heere bylowe as through a pilgrimage, wherein hee will not haue vs to reſt. That it may pleaſe him to graunt this grace, not only to vs, but alſo to al people and nations of the earth, &c.

The .Cix. Sermon which is the ſecond vpon the .xxx. Chapter.

11 Bicauſe the Lorde hath broken my corde and afflicted mee, they alſo haue broken their brydle againſt mee.

12 Theyong men riſe vp at one ſide, they pinched my feete, yea and they did beſet my pathes with their ſtumblingblockes.

13 They marred my vvay, and indeuered to hurt me, and no man helped me.

14 They came againſt me as an ouerflovving riuer, and perſecuted me vvrongfully by reaſon of this calamitie.

15 Feare turned vpon me, they purſued mine excellencie as the vvinde, and my vvelfare paſſed avvay as a cloude.

16 My ſoule vvas poured out vpon me: the time of aduerſitie caught holde of me.

17 My bones are perced by night, and there is no reſt in me.

18 My clothing hath chaunged coloure through the greatneſſe of my miſerie, and the hemme of my garment cleaueth to me.

19 He hath caſt me to the ground, and I am become as duſt and aſhes.

20 VVhen I crie vnto thee thou heareſt me not, and although I vvaite, thou regardeſt it not.

21 Thou art become cruell vnto me, and art againſt me vvith the ſtrength of thy hand.

BYcauſe Iob had heeretofore declared, that menne of more value had ſtepped vppe ſo malapertly againſte 30 him: hee addeth, that ſuche things coulde not haue beene doone vnto him, if God had not broken all his ſtrength in ſuche wiſe, as hee was weakened, yea and vtterly made feeble to the worldward, ſo as euerie man might deſpiſe him. For that is the thing which he meeneth by this ſimilitude, that God had broken his ſinew or cord. His meening then is, that when we be vphild by the hand of God, we haue as it were a ſtrong rope to holde by: but if it like God to breake that rope,40 wee ſlide awaye, and can no longer abide, but all goeth to wrecke with vs. Thus yee ſee howe Iobs meening is, that the raſcalles, and ſuch as beare no countenaunce at al, had not aſſayled him ſo malapertly, ne durſte haue ſet themſelues againſte him, vnleſſe God had be refte him of his ſtrength, and lefte him nothing too mainteyne him in his ſtate. True it is that ſome expounde this texte, as if Iob ſhould ſay, that men made a beaſt of him, ſo as one while they let him looce, and another while tied him vp againe: but that is too much ſtreyned. VVee ſee then what the 50 naturall ſenſe is: and it is a pointe well worthy to bee noted. For when men doe rayle after that ſorte againſt vs, it behoueth vs always to come back to this ſimilitude, that God hath as it were loozened vs, ſo as there is no more knitting: but we are in cace as if our bodie were without ſinewes, like as if a fagot or a ſheaf of corne or ſome ſuch like thing were vnbounde. The thing that can not holde togither of it ſelfe, had neede to be gathered vp and hilde togither otherwiſe. Nowe of our ſelues we haue not any thing that can keepe vs togither. And therefore it behoueth 60 our Lord to bind vs vp. Marke that for one poynte. On the contrarie parte alſo, when it pleaſeth him too vnbinde vs, by and by wee fall aſunder, and there is nothing that can mainteine vs, in ſo muche that menne ſhall haue their full ſcope ouer vs, I meene euen the verieſt raſcals. VVe haue ſeene heretofore, howe it is the office of God to girde Kings with their girdles and alſo to cut their girdles aſunder: whereby it was ſignified vnto vs, that where as Kings and Princes are in authoritie, it is bycauſe God hathe committed the ſword vnto them, and holdeth them faſt, and will haue them ſo reuerenced. But contrariwiſe when God liſteth to cut their gyrdle aſunder, there is no more power, ſtrength and authoritie in them than in women, but much leſſe. And heere wee haue a generall doctrine which euerie man muſt apply to him ſelfe: whiche is, that if wee haue any apparant vertue or ſtrength, wee muſt not imagin it to come of our ſelues, but bicauſe God ſtrengthneth vs. Therefore let vs alwayes ſubmit oure ſelues vntoo him, too the ende wee bee not touched with vaine preſumption. For when God ſeeth men imagine that they haue that thing of them ſelues which hee hath giuen them: hee bereeueth them of it to make them better aduiſed too knowe what his grace is, and howe they ought to haue eſteemed it at ſuch time as hee made them to feele it. VVherefore (as I ſayd) let vs learne, not to ſurmize any vertue or ſtrength in oure ſelues: but let vs acknowledge that we be vphild by the hand of God, like as a ſheafe of corne is held togither by the band. Therwithal let vs know alſo, that if our Lord liſt to vnbind vs, and too vntie our cord, immediatly we ſhal fall aſunder and not to haue any abiding ſtate, further forth than it pleaſeth him to continue his grace towards vs. And if we happen to be trampled vnder foote, or too bee troubled and incombered, and yet haue no helpe nor meane too reuenge oure ſelues, let vs call too rememberaunce, that men ſhoulde [Page] haue no ſuch aduauntage of vs, except it were giuen them from aboue. For as much then as our Lorde maketh vs deſpiſed, euerie man can lift vp himſelfe againſt vs: and it behoueth vs to beare this leſſon well in mynde, to humble our ſelues withall. For vntill wee haue the skill too knowe that it is God which putteth vs to reproch, and alſo which giueth men leaue to perſecute vs: we ſhal neuer be tamed as wee ought to bee. Marke that for one pointe. But after that Iob hath ſpoken ſo, hee addeth other like complaintes: that is to ſay, that the yong men which had as 10 it were couched downe before him heeretofore, roſe vp at one ſide, and tripped vp his heeles to make him fall, or caſt ſtones in his way for him to daſh or ſtumble at. Heereby hee meeneth that he was mocked on all ſides, and had no more the reuerence that he ſpake of before. To be ſhort, he meeneth that God had layde him open to all iniuries. And afterward he addeth, that his ſoule vexed him: VVherfore hee ſheweth that hee was wounded throughe and through. For it might fall out that a man ſhould be mocked and not paſſe greatly for it. But Iob ſheweth that the 20 reproches and iniuries which men did vnto him, touched him to the hearte. And that is the cauſe why hee ſayeth. That his ſoule had beene perſecuted, and his welfare as it were plucked from him. The Hebrue worde which he vſeth doth properly ſignifie Royall, Princely, or excellent: and alſo boū tifull, liberall, willing, or freeharted: and the worde Soule is not expreſſed. Therefore it ſeemeth that Iob ment too name his ſoule, and to terme it Royall or princely, as the nobleſt, freeſt, liberalleſt or boūtifulleſt part, like as kings and princes are termed bountifull or liberall, bicauſe they 30 be full of liberalitie, and haue wherewith to do it. Howbeit for as much as it is the manner of the Hebrewe tung diuers times to repete one thing twice: or elſe to ſet down two wordes that are neere of ſignification the one to the other, and tende both to one ende: the verie meening of this text is, That Iob ſayth that his highneſse was ouerthrowne, and his welfare taken quite from him. Firſt therefore he ſetteth downe the worde Excellencie or Highneſſe, and afterward addeth the word Welfare, which hath a further ſcope. The naturall meening then is, that whereas hee had bene 40 in great dignitie before: nowe all was quite daſhed: And whereas he had bin well garded, ſo as it might ſeeme that no aduerſitie coulde euer haue touched him: his welfare was ſo appayred and oppreſſed by men, that he is become almoſt vtterly deſtitute of the comfort of all thoſe whom he had vſed theretofore. And hereby we are alwayes put in mynde, (as I touched yeſterday) to fenſe oure ſelues againſt ſuch chaunges, ſeeing wee haue the example of Iob. He was excellent among menne for a time, and his ſtate had bin as noble as any mans. And now behold God ſetteth 50 him as a horrible gaſingſtocke: Euerie man had bin readie to ſerue hin, and it ſeemed that the whole worlde ſhould haue fauored him. And yet notwithſtanding euen they that had earſt bin his freends, become as wild beaſts, and raged againſt him to bereaue him of his welfare. For as much as we ſee this, let vs prepare ourſelues, if it pleaſe God to afflict vs after the ſame ſort. And if he do it, let it not trouble vs out of meaſure, ſeeing that the ſame happened vnto Iob. For although God exerciſed his ſeruaunt in ſuch wiſe for a time, as hee might ſeeme to haue vtterly 60 forſaken him: yet notwithſtanding we ſee that he looked alwayes vpon him with pitie, and the iſſue ſheweth that it was not in vaine for him to haue wayghted his leyſure, at whoſe hand he had receiued ſo many benefites before: and to haue called vpon him▪ and to haue fled to him for refuge. Therefore let vs do the like, let vs repoſe our ſelues vpon Gods goodneſſe: and let vs hold vs always to his promiſe, and he will make vs feele that the ende ſhall be none other towards vs, than it was towardes Iob. Furthermore although I ſtand not vpon euery word: it behoueth euerie of vs to mynde the things that are treated of here. For Iob ment to expreſſe vnto vs, that his ſtate was ſo miſerable, as it was able to make our hairs ſtand vp vpon our head. And why? Firſt and formoſt (as I haue ſhewed) he excuſeth himſelfe of his impaciencie and of his tormenting of himſelf, bicauſe his afflictions greued him: For the exceſsiueneſſe of them cauſed him to doe ſo. In the meane while let vs not doubt, but that the holie Ghoſte ſpeaketh by his mouth too the intent that if oure aduerſities ſeeme great and vnable to bee borne, wee may compare them with the things that hapned to Iob. And ſeeing that he was ſcourged much more than we can be, we muſt not be ſo nyce (and as it were childiſhe) when oure aduerſities pinch vs, and to think that God afflicteth vs to ſore. [But let vs ſay] how now? did there not happen as much vnto Iob? Yea and was not the miſerie which hee indured much more exceſsiue and outrageous than this? Yee ſee then how we muſt learn pacience by that which is declared here at length, touching the aduerſities that Iob ſuffered. And herewithall commeth to this purpoſe the thing whiche I haue touched: that is too wit, that the miſerie which Iob indured, was with in him, and that he was not only mocked, ſcorned and wronged by men: but alſo was caſt downe in himſelf. For although a mans enemies mocke him, and he perceiue well that they backebyte him on all ſides; yet if he be at reſt in himſelfe, ſuch a man ſhall not be ſo greatly tormented, as he that is vtterly diſmayed and can indure no more. And vndoubtedly if a man ſee ſuche crueltie in men, as they are not ſatiſfyed with the miſerie that hee indureth, but alſo fall to blowing of the fire, and to greeuing of him further when they ſee him as good as halfe deade alreadie, ſo as euerie man ſtriketh at him too murther him, and to increaſe the torment wherwith he is alreadie afflicted to the vttermoſte: that augmenteth his greef and anguiſh much more. Thus ye ſee what Iob ment in this ſtreine when he ſayth that terrour tooke hold on him, that he had no reſt, that his pulſes did beat continually, and that he had no releef at all: like as a man that is in a continuall ague, or that is ſo tormented as he hath no leyſure to take his breath. Iob then by ſuch complaints ſignifieth, that hee is not onely mocked as diuers are, which yet for all that forſake not their meate and drinke and myrth, nor as they that are able to defend thēſelues, ſo as though men practize euil againſt them, they are not able to bring it to paſſe: but contrariwiſe he ſheweth that he was ſo afflicted, as he ſtoode in feare of it. And vnder this worde Feare, hee comprehendeth all the anguiſhes that wee can feele, when either our Lord God, or men, do ſet themſelues againſt vs. Yea and that word importeth much more than heauineſſe or anguiſhe: for heauineſſe is a greef for aduerſities preſent. But when we are in feare, it is as if we ſawe death threaten vs, and that wee were beſieged with [Page] many daungers. For then we imagin, how now? Indeede I am in miſerie alreadie: but that is nothing. For ſuche a miſerie may happen moreouer: and peraduenture alſo an other on the other ſide, and yet another to that. Therefore when we foreſee ſuch daungers, and it ſeemeth vnto vs that when we bee eſcaped from one death, there commeth a ſecond, and a thirde, and to be ſhort, we are aſſayled on all ſides: that is a thing that ſtryketh our hart dead: and that is it which Iob meeneth by ſaying, that feare had caught holde of him within: And this text ought to bee well 10 marked of vs. For the chiefe benefit which wee haue and which men do alſo naturally deſire, is to be in ſafetie: and God alſo when hee ſpeaketh of his bliſsings, doeth aboue all things promiſe vs reſt, and that when we be in his cuſtodie, we ſhall ſleepe at our eaſe without feare of beeing waked, ſo as we ſhall not feare to ſleepe, euen vnder a tree or by a highe wayes ſide: and although wee had neither doore, nor barre, nor lock, nor key to our chamber, yet we ſhall be ſafe vnder his protection. Neuertheleſſe wee ſee how Iob ſayeth, that he was poſſeſſed with feare. It ſeemeth 20 then that hee had no more truſt in God, and conſequently that he was bereft of the ſouerain benefit that we deſire, and which God hath promiſed too all his children. And verely the faythfull ſhal always haue finally ſuch reſt in thēſelues, as they may be cheerfull in their aduerſities: and that is bycauſe they reſt vpon Gods goodneſſe, and know well that he will neuer forget thē. Ye ſee then a reſt which can neuer fail al the faithful, ſo long as they truſt in God: and that did Iob well feele in part. But herewithall let vs mark, that now and then God will caſt his ſeruants 30 in ſuch trouble (I meane for a little while) as they ſhall not know where they be. And this ioy of the holy Ghoſt is as it were ouerwhelmed and choked in them, ſo as they cannot reſort vnto God, nor warrant themſelues that he watcheth ouer them, nor be ſure to ſay, no, no: Howſoeuer the world goeth, yet will my God preſerue me: indeed I perceyue not that he is minded to ſuccour me: but yet will I tary his leyſure paciently. The faithfull then may at times be ſcarce fully out of doubt: and they ſhall be toſſed with ſo great waues and ſtormes as they ſhall not know where 40 to becom, but ſhall be caried with ſuch violence, and toſſed and turmoyled after ſuch a faſhion, as their reſt ſhall bee turned into trouble: and what is to be done then? It behoueth vs to vnderſtande, that firſt of all, to be peaceable, yea euen in the middeſt of all our aduerſities▪, it ſtandeth vs in hande to flee to our God, & to be out of doubt that his promiſing too bee alwayes with vs, is not vaine. Therefore let vs mind Gods promiſes, that we may be armed with them on all ſides, ſo as we may bee quiet in the middeſt of our aduerſities. For there is none other ſafetie 50 for vs: but the hope of ſuccour at Gods hand. So long as we haue that, we cannot but fal vpon our feet, as the prouerbe ſayth. But aſſone as we bee turned away from God, and cannot beleue that he will helpe vs, and hath a fatherly care of our welfare, wee are vtterly diſmayed and ſo amazed, as we knowe no meanes in the world to quiet our ſelues. And therefore let vs learne to ſettle our ſelues in Gods promiſes, if we wil not be ouerwhelmed with trembling and fearefulneſſe in the middes of our aduerſityes. Furthermore if now and then we be ſo fore oppreſſed as 60 we knowe not where to become: yet let vs not ceaſſe to reſort to our God, hoping that hee will chace away oure darkneſſe, and not ſuffer vs to continue alwayes in ſuche diſtreſſe, as there ſhould be no remedie nor aſſwagement of our ſorrowes. Now ſith wee ſee that the like happened vnto Iob, and alſo vnto Dauid, who are two myriours of pacience, fayth and hope: let vs not bee too much diſcomforted, when it ſeemeth too the infirmitie of our fleſhe, that we be vtterly ouerwhelmed with aduerſitie, and ſeazed with ſuch feare, as we be vtterly forlorne. For ſurely God will worke continually in his faythfull ones, and although his woorke appeare not to the eye: yet ſhall they feele it. And truly although the faythfull bee in ſuch anguiſh and feare, as there ſeemeth to bee no more hope for them in the goodneſſe of God: yet ſhal they not quayle, but be ſuccored by him, notwithſtanding that they be not able to perceyue his ſuccour by their natural reaſon. Thus ye ſee how wee ought to proceede in our heauineſſe, and howe wee ought to practiſe this doctrine to profite oure ſelues by it. And when as Iob addeth, that God had caſt him to the ground, and that he was become like duſt and aſhes (for he had erſt ſayde, that his garments were chaunged and cleaued as it were to his skin:) Thereby he ſheweth that he was vtterly ouerthrowne, and that there was not one ſparke of hope of lyfe left in him, inſomuch that it might haue bin ſayde: beholde a man vtterly conſumed, in whom there reigneth nothing but death. For by theſe wordes carth, dust, and aſhes, he not onely meeneth that his ſtrength fayled him: but alſo that hee was become as a dead coarſe, yea euen as good as halfe rotten. Iob then ſheweth right wel, that there was no more token of life in this extreeme affliction which he indured: but rather that hee was condemned, yea euen of all men, wherein it is ſhewed vs, that our truſt muſte not bee tyed too the things that are ſeene, but that wee muſte truſt in God, yea euen in the middeſt of death. And that when wee ſeeme to bee paſt recouerie, yet notwithſtanding wee muſt take holde of the life that God hathe promiſed vs, and continually imbrace it. And herewithall let vs marke alſo, that Gods power is not ſubiect too any humaine or worldely meanes: but that hee worketh after ſuch a faſhion, as is incomprehenſible and ſecrete vntoo vs. Lo here the two things which wee haue too marke in this text, which goe ioyntly one with another. For why haue wee ſayde that fayth muſte not bee incloſed in the things that wee ſee, but bycauſe it is grounded vpon the power of God? But this power is infinite and may not bee compaſſed or ruled by worldly meanes, or by ought that can be ſeene. For God is able to worke after ſuch maner, as is vnknowne to vs. Seeing it is ſo, it behoueth our fayth alſo too be inlarged lykewiſe. And ſo, for the better vnderſtanding of this doctrine, let vs begin at the ſeconde poynt which I haue touched: which is, that Gods power whereby he intendeth to work for our welfare, is not boūded within theſe lower things: and therfore that wee muſt not ſay, that God will do thus or thus bycauſe the order of nature is ſo, or bycauſe wee ſee ſome likelihood of it, or bycauſe there is ſuch a meane or helpe to compaſſe it. For that were to doo him great wrong, inaſmuch as the things that are in him are infinite. Therfore we muſt not incloſe Gods mightie power within our imagination & vnderſtanding. Like as Gods goodneſſe is endleſſe and a bottomleſſe pit: ſo alſo are his wiſdome [Page] and rightuouſneſſe, and the ſame is to be ſaid of his power. Now if we would comprehende this mightineſſe and power: I pray you are wee able too incloſe it in our brayne? It is impoſsible. So then let vs marke well, that when God intendeth to ſaue vs, he doeth it not after the common faſhion, but worketh by miracle towards vs: inſomuch that he will rayſe vs euen from death. And that is the cauſe why he chalengeth the office of ſending men to the graue, and of talling them backe againe. Alſo it is ſayd in the Pſalme: that the iſſues or outgoings of death 10 are in the hand of our God. VVhen it is ſayde of our God, it is to the ende that the faythfull ſhoulde taſte the neereneſſe of God, and that hee ſhoulde make them feele the thing by experience, which is conteyned heere: namely, that he hath the iſſues of death [in his hande.] And what are thoſe iſſues? It is that when death ſhall haue reigned ouer vs, and we ſeeme to be vtterly ouerwhelmed, ſo as there is no more hope of life: our Lord can well quicken vs, yea euen after a wonderfull faſhion vnknowne vntoo vs, and which men cannot perceiue vntill it be ſhewed by 20 effect? And this is the cauſe alſo why Ezechiell had this viſion giuen him, that when God vttered his worde, the bones that were drye before, and wherein there was no ſubſtaunce, came togither, and the ſinewes did knitte againe, and breath and liuelineſſe came into them, and ſo they became liuing men. Thus ye ſee howe we ought to bee grounded vpon the ineſtimable power of our God: that is to wit, that when it commeth too the truſting in him, we muſt not fall to reaſoning▪ Hath God any meanes 30 to do it? Are the things likely? or haue wee any thing in vs to further him? No, no, but God knoweth howe too deale, and therefore let vs wayte at his hande. But now (as I ſayde) it behoueth our ſayth too bee inlarged vpon the mightie power of God: and ſeeing that Gods mightie power is not to be meaſured nor to be incloſed and made ſubiect to worldly and naturall meanes: our beleefe alſo muſt ſtretch out both hie and lowe, and become infinite. Verely it will neuer be ſo perfect as it ought to be: we ſhal but only haue ſome little pece of it. But yet muſt we labor forward: and although our beleefe be weake, and that we 40 haue receyued it by meaſure, yet muſt we alwayes tend to that marke. VVhat marke? Euen too reſt our ſelues on God, and to wayte for helpe at his hande. And how ſhall we wayte for it? muſt we reſt vpon theſe earthly things? No no, but euery one of vs muſt ſtirre vp himſelfe and conſider: well Lord, thou art Almightte. Therefore thou wilt ſaue vs by thy mightie power which is vnknowne to vs as yet. Lo what is ſhewed vs in this ſtreyne. So then, ſeeing that God hath giuen vs ſuch a proofe of his mightie power in the perſon of Iob: let the ſame confirme vs 50 ſo much the more. In the ende, after that Iob hath ſpoken of the wrongs and reproches that were done vntoo him, and complained of the feare wherewith he was ſeazed: he directeth himſelfe vnto God, and ſayeth, that althoughe be turned himſelfe vnto God to call vpon him, be was not heard: yea and that when he [...]ld on and wayted Gods leyſure: God pitied him not, ne made any countenance to regard him, but which worſe is, turned toward him as a cruell perſon. Surely this is the greeuouſeſt temptation that myghte bee For if any aduerſitie happen vntoo vs, wee knowe that 60 Gods ſetting of vs in this worlde, is with condition that wee ſhould be tempted diuers wayes, and martyred with many miſeries, too the intent to ſhewe vs that this tranſitorie lyfe is nothing woorth: and againe if wee haue ſome ſorrowe, our frayltie beareth it, and if wee bee not ſtoute ynough to comfort our ſelues, we impute it ſtill to the febleneſſe of our nature. But when we flee vnto God, and yet feele no eaſe at his hand, but rather that he diſſembleth, ſo as the tyme ſeemeth to bee loſt in praying vnto him: then are we at an vtter extremitie. VVhy ſo? For it is a ſoueraine remedie whiche God giueth vs, when hee ſayeth, come vnto mee when you are at an afterdeale, yea and as good as deade, and you ſhall perceyue that I haue power to quicken you. I recouer thoſe that are quayled, I rayſe vp them that are dead, and I fetch them out of their graues which were ſuncken in it, yea euen ſo deepe as it might ſeeme that they ſhould neuer come out again God therfore is liberall ynough to promiſe vs that he wil neuer refuze our prayers: but come we to ſeke him, he ſhrinketh away and ſeemeth to be deaf. This is a temptation that is able to ouerwhelme vs vtterly. Therfore let vs mark well this text, how Iob ment to declare that he was come euen vnto hel, and that he was not chaſtized after the common faſhion, but that God (to outward appearance) had ſo forſaken him, as he might cōclude, I haue hitherto bin deceyued in ſeruing God, and I haue beguiled my ſelf in hoping that he would helpe me and be my ſauiour: and why? For in deed he ſayth that his ſeruants ſhall be afflicted, howbeit he calleth them to him, ſaying cal vpon me in the day of thy trouble and I will heare thee, & thou ſhalt glorifie me for the ſame. Then ought we to hope for life euē in death, through his power. For behold, God openeth vs the gate when he ſayth that he is nere all thoſe that call vpon him in truth. But now (ſaith Iob) if I ſeeke thee I ſ [...]nd thee not▪ if I call vpon thee thou anſwereſt me not, I knock and the gate is ſtill kept ſhut: VVhy ſayth he ſo? For a man might firſt demaund whether God hath not performed the ſayd promiſe wich he made to al the faithfull, of being nere to all thoſe which call vpon him. For although thoſe textes were not yet written: yet did not God ceaſe to haue pitie vpon his continually. Howbeit in cauſing them to be written afterward, he had declared what a one he is, and what a one he hath always ſhewed himſelf to be. Then if Iob had loſt his labor in praying vnto God: theſe promiſes ſhould haue bin falſe, that God wil be nere vnto all thoſe that call vpon him in truth: and that he will heare all thoſe that cal vpō him, and graunt whatſoeuer is asked him in the name of our Lord Ieſus Chriſt yea and that he will be readie to ſuccor vs before we open our mouth. But let vs mark wel, that although Iob did not as thē perceyue that god would ſuccor him: yet notwithſtanding he knew it in the end, & God alſo made him to feele it, according as we ſee euē by that which is come to paſſe. Let vs marke I ſay that wee muſt not iudge of Gods help, according to euery moment of time. For that were to great a reſtrayning of it: but wee muſt tary the end, and though we ſee that our Lord openeth not his eares to our requeſts, yet ſhall the end of our afflictions be always happy, if we continue in calling vpon him. So then howſoeuer the world go with vs: let vs not ſurmize that he wil not heare vs when we beſech him. For why? we ſee what happened vnto Iob, when he ſayth they ſhall cry and not be heard, it is a threatning that can light [Page] vpon none but the vnbeleuers. For if we crie, namely in fayth and hope: it is certaine that the promiſe which was ſpoken of ſhal be vnfallible. But foraſmuch as the crying of the faythleſſe is but a howling and roaring without any truſt in God: and that although they know that without him they be but forlorne & fordone, yet they ſet not their minds vpon him: therfore they are not heard. VVherfore ſith we ſee this temptation of crying and not being heard did light vpō Iob: let vs cōclude that if god make not coū tenāce to heare vs, it is not for that he reiecteth our prayers 10 or paſſeth not for thē: but he holdeth aloof to make vs cōtinue in praier. For it is not inough to haue praied once, and to haue ſaid, alas lord wilt thou not pitie me? But we muſt hold out in it, and if he delay, wee muſt not ceaſe to paſſe yet ſtil further, vntil we know that he hath heard vs Furthermore let vs mark wel, that although God pretend not to heare our prayers: yet notwithſtanding he ſheweth that he heareth them. And that it is ſo, Behold Iob who cō plaineth that hee cried and was not heard, had bin vtterly ouerwhelmed if our Lord had not heard his requeſt: how 20 beit that he perceiued it not, and thus ye ſee how our lord worketh oftentimes in vs, and yet to our imagination we cannot diſcern that he helpeth vs, and why? For if we ſtād ſcanning after what maner God helpeth vs, it entreth not into our vnderſtāding. VVhy? for we be rude and groſſe, neuertheleſſe our lord ſheweth vs in time, that he ceaſſed not to be neere vs, euē when we thought he had forſaken vs. And although his neereneſſe were ſecrete: Yet ceaſſed he not to make his power droppe down into vs cōtinually. So then let vs inure ourſelues with theſe temptations:30 namely, that when we pray vnto god in our troubles, and feele no eaſe, but rather that the miſcheef increaſeth, and that God whetteth himſelfe agaynſt vs, too greeue vs the more when wee ſeeke vnto him: wee muſt not therefore be out of hope, but tarie his leyſure paciently, and ſay: Truth Lord, this battaile is right ſore: But what for that? Seeing that Iob which was a weake man as wee bee, hath paſſed that way: let vs pray God to ſtrengthen vs by his holy ſpirit. For the grace which hee ſhewed to Iob at that time, and to Dauid in his time, and too all the reſt of the 40 faythfull in theyr tymes: is not abated at this day. Ye ſee then that it behoueth vs to fight till we haue fully gotten the vpper hand of this temptation which is greateſt of all others: which is, when we call vpon god and are not herd. But there is yet more when Iob ſayeth, thou hast turned thy ſelfe agaynſt me, and art become as though thou wert cruell. By this ſaying hee meeneth not onely that he was not deliuered from his miſeries and aduerſities, nor eaſed of them: but alſo that the fire ſeemed to be the more kindled, that the gulfs ſeemed to be open the wider, and (to be 50 ſhort) that he appayred his cace by calling vpon God, as though hee did put God in mynde too puniſhe him the more. You may ſee now, that it is a great temptation for a man to pray in his calamitie and not to be heard: and as Iob hath felt that, ſo may we alſo oftentimes feele it. But it is a farre greater greef when we looke to neere vpon it, (that is too ſay) when our calling vpon God doeth ſo little auayle vs, as it ſeemeth rather to prouoke him more, and that our ſo dooing maketh him the feercer agaynſt vs How ſo? As thus: ye bee importunate vpon mee, and I will giue you as much as you are able to beare: my rods were light before, I did but as it were ticke you with my little finger: but now I will lay on you with maine ſtrokes, I will drawe my ſworde and beate you downe too the ground. It ſeemeth then erewhyles that we gaine nothing by praying, but onely put God in mind to be more rough and ſharpe with vs, and to vexe vs the more, and to make our afflictions the greeuouſer, and to exceed ſo farre as to conſume vs vtterly. Lo what ſhall ſeeme vnto the faythfull, as euery one of vs ſhall find in himſelf. But what is to be done herevpon? Let vs marke well how it is declared hereby Iob, that we muſt not think it ſtrange when God liſteth too trie our fayth after that ſort, nor ſay that wee faint, and that the miſerie ſhall but increaſe by it. For although hee heare vs not at the firſt, but pretend to bee as yet ſtill more ſtirred againſt vs: yet notwithſtanding although ſuch things come in our mind, let vs truſt that he will ſuccour vs, and that according as our troubles increaſe: ſo alſo hee will ſuccour vs in ſuch ſort, as hee will not ſuffer vs to quaile. Then ſhall we be continually vphilde by his hande, howbeeit after an vnknowne maner: and when he ſhall haue throughly exerciſed our faith, he will make vs to feele, that hee was not alienated from vs when he afflicted vs. Thus ye ſee howe it behooueth vs to practiſe this ſentence, to the ende that if we ſeeme not to be heard, we may not faint, nor be diſmayed and ouercome, but hold out to the vttermoſt, whatſoeuer temptation God ſendeth vs. Yea and though we ſee death preſent before our eyes, inſomuch that we be as it were drowned in the gulf of hell: yet let vs not doubt, but that like as our good God heard his ſeruant Iob: ſo alſo in the end he will giue a good and happie iſſue to all our aduerſities.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to touche vs in ſuch wiſe, as wee may turne to him with true repentance, and that by being exerciſed in the manifold wants, miſeries, and afflictions that linger vpon vs in this temporall life, we may be rightly humbled vnder his obedience, to giue our ſelues wholy to his ſeruice, and to put our ſelues into his hande, acknowledging that he hath all power and authoritie ouer vs: and that in the middeſt of all the diſtreſſes wherewith wee bee combred, it may pleaſe him ſo to aſſwage all our greefes by the grace of his holy ſpirit, as we may ſtill reioyce in him, & alwayes truſt in his goodneſſe, euen till hee haue deliuered vs from all the neceſsities and miſeries of this mortall life, and called vs to his heauenly reſt. That it may pleaſe him to graunt this grace not onely to vs. &c.

The .Cx. Sermon, which is the third vpon the .xxx. Chapter.

21 Thou art become cruell vnto me, and haſt caught me vp vvith the force of thy hand.

22 Thou haſt lifted mee vp aboue the vvynde, and cauſed mee to ryde vpon it, and made my vvitte to fayle.

[Page]23 I knovv that thou vvilt put me into the graue, in the houſe appoynted for all that liue.

24 Yet ſhall none ſtretch out their hande thither, although many crie in their affliction.

25 Haue not I vvept vvith ſuch as had hard dayes, and hath not my ſoulebin ſorie for the poore?

26 I haue looked for good, and euill is come vppon mee, I vvayted for light and beholde heere is darkneſſe.

27 My bovvels boyle, and there is no reſt in the time of the aduerſitie that hathe caught holde of mee.

28 I go mourning, and crie out in the congregation.

29 I am as it vvere a brother to dragons, and a companion to Eſtriges.

30 My skinne is become blacke vpon me, and my bones are dryed vp.

31 My harpe is turned to vveeping, and my Organes to the voyce of lamenting.

I Haue declared heretofore how great a temptation Iob indured, whē it ſeemed that his praying too God did him no good. For that is our laſt refuge in all our aduerſities, & the ſouerain remedie that can neuer faile vs. Then if it ſeeme 20 that we bee diſappointed of our hope, and that God doo make as though he were deaf, & (to be ſhort) that we profit not at all by our prayers & ſupplications: It is as it were a hell that gapeth open vpon vs, and we muſt needes fall into vtter deſpaire, if God hold vs not back, and ſhew that his delaying to ſuccour vs, is not without cauſe. Then if God wrought not with a ſingular power in this behalfe, ſurely we ſhould vtterly ouerwhelme when we finde no relief of our miſeries by praying vnto him. Now ſeing that this happened vnto Iob: let euery of vs diſpoſe himſelfe 30 after his example. And if God do now & then ſuffer vs to linger in pain, (as oftentimes it commeth to paſſe) and we be not ſuccored at his hand as we would wiſh: let vs tarrie paciently and fight againſt ſuch temptations, yea and let vs do our indeuour alſo to obey him. For it is not ynough for vs to pray vnto God: but we muſt alſo brydle our affections. So as if aduerſitie preſſe vs, and we be troubled that we can no more: yet neuertheleſſe we muſt abide ſtill in this ſtedfaftneſſe that is ſpoken of here. And ſo if wee haue bin ſubiect to the good will of our good God for a 40 time, let vs continue in the ſame to the end: and if it ſeemed to vs that we were ouercharged, yea euen in the mids of our aduerſities: let this preſent example come to our remembrance, that the end will ſhew, that although God hyde himſelfe from his ſeruaunts, and make them not to feele his working at the firſt, yet he neuer forgetteth thē, but heareth them at length, when he perceyueth the conueniēt time. But let vs remember the Apoſtles leſſon, that faith muſt be ioined with pacience, & that we muſt be exerciſed in many battailes before we come to the triumph:50 for this life is ordeyned to fight in. In the text here followeth that which I haue touched alreadie: namely, that god ſhewed himſelfe cruell towardes Iob. Nowe when hee ſpeaketh ſo, it is not to accuſe god of vnrightuouſneſſe but to ſhewe the extremitie of the paine that he felt. Then if we be tormented with any exceſsiue rigour, wee maye well terme the ſame a crueltie, but yet it foloweth not that we ſhoulde condemne God for it. Ye ſee then what Iobs meening was. And for the better conceyuing heereof, let vs beare in minde what hath bin declared heretofore namely, that the faythful which are preſſed by the hand of god,60 doo feele ſo terrible anguiſhe as is not poſsible to bee expreſſed. It is not without cauſe that Dauid in bewayling the afflictions that God layd vpon him, vſed theſe ſimilitudes, namely that he was brought to the bottome of the deepes, that there was not any more light left him, and that his bones were as it were rotten, that the maree of them was dried vp, that all his ſtrength was withered, that his tongue cleaued to the roofe of his mouth, and that he was condemned too death, ſo as there was no more remedie. Let vs marke that his ſpeaking ſo, is to expreſſe the vehemencie of the greeſe wherewith the poore faithfull ones are oppreſſed when they feele the wrathe of God. For if our mindes miſgiue vs that God is agaynſte vs: that paſſeth all miſeryes. And the more that wee feare it, ſo much the more doth our diſtreſſe and torments increaſe: For the vnbeleeuers, the deſpiſers of God, and all heatheniſh folke are as it were blockiſh. Looke vpon a man that is hardned in euill, and hee doth nothing but ſcoffe at all religion. VVell then, if God ſcourge him, no doubt but he ſhall be enforced to crie, alas: but yet for all that, he loketh not to the hand which ſtriketh him: he feeleth the ſtripes, but hee thinketh not that it is God that ſtriketh: whereas the faythfull, bycauſe they knowe that all their welfare conſiſteth in the fauor of God and in his fatherly goodneſſe, do cōfort themſelues therewith in the middes of their aduerſities: but if God ſeeme to become their enimie, or to haue ſhaken thē of, or to haue withdrawen himſelf frō them although they were [otherwiſe] at their eaſe, and that all things ſell out as they would haue them: yet notwithſtanding they conceiue ſuch a hartgrief as they knowe not where to become. And this is the cauſe why king Ezechias ſayd, that God was a cruel lion againſt him, & cruſhed all his bonds aſunder with his teeth. Ment Ezechias to find fault with God, or to ſtand in contention againſt him? No. VVhy doth he thē liken him ſo to a lion, and a wild beaſt that commeth to ſwallow vp a pray, & to craſh and breake all aſunder? It is (as I ſayde afore) to expreſſe the feare wherwith the poore faithful ones are tormented, when they feele Gods wrath, and perceyue their owne ſinnes, and ſee that hee ſheweth himſelf their iudge. For then muſt they needes be poſſeſſed with ſuch anguiſh as ſurmounteth all bodily harmes. So therfore wheras Iob cōplayneth that God was turned againſt him with crueltie: he meeneth not that God paſſeth meaſure, or that he vſed any tyrannie, or that he was vnrightuous but he expreſſeth the grief and the exceſſe of the miſerie wherin he was: yet notwithſtanding let vs marke well, that when Iob ſpeaketh ſo, he doth it as a man incombered in his wits, & therfore he is not to be vtterly excuſed, as I haue declared [Page] heretofore. And truely whenſoeuer our affections ouermayſter vs, it is vnpoſsible that we ſhould think of god & ſpeake of him ſo reuerently as we ought to do. VVhy ſo? For our affections are blind: and if we will ſpeake of God with ſuch reuerēce as he deſerueth: it behoueth vs to gather our wits to vs, and to kepe thē quiet and peaſable. So then ſeeing that Iob ſheweth and declareth here, what his former temptations were: no dout but he ſpeaketh vnaduiſedly. And therefore we muſt not draw this ſaying to an example as though it were lawfull for vs to follow them.10 But let vs conſider that although a man indeuer to bridle himſelfe: yet can he not ſo ouerrule his infirmitie, but that there is alwayes ſomewhat in him worthie of blame and to be condemned. And ſo much the more ought we to be heedfull to brydle our affections, conſidering that do the beſt we can, we cannot be ſo ſubiect vnto God as were requiſite. Thus then there are two things which we haue to note: the one is that when God ſheweth himſelfe to be againſt vs, & in ſtead of receiuing vs to his free goodneſſe and loue, ſeemeth to be our enimie, and our owne ſinnes 20 reproue vs: and we ſee nothing but the ſignes of his curſe vpon vs: It cānot be but we muſt needs be extremely tormented. Marke that for one point. And it is a neceſſarie leſſon, to the ende that euery man may prepare himſelf afore hand, that when wee come to the pinch, we may bee ſo armed as we fall not into vtter deſpaire, but that in the middeſt of the gulfs we may taſt ſome part of Gods comfort, to wayte paciently for the good iſſue that we ſee not. And therfore let vs not think it to be a thing to bee deſyred, neuer to haue any anguiſh at all, nor to be put in any 30 feare. For that is more meeter for the infidels, and for the deſpiſers of God, which are become brutiſhe as I haue declared afore. The ſwine and the oxe feele their miſerie no further than their outward ſenſe leadeth them: and euen ſo fare lewde perſones that are doted in their vnderſtanding, and would faine forget God, and thruſt the remembraunce of his name vnder foote. But contrarywiſe, let vs be ſure it is expedient for vs to bee wakened from ſuch drowſineſſe, and to feele Gods wrath, to the ende we may walk in the greater warineſſe, and learne therby to humble 40 our ſelues. For mē ſhall neuer know and acknowledge their owne weakeneſſe ſufficiently, till they haue cyted themſelues before God. It is ſayd that the man is happie which trieth and examineth himſelfe. And why? For behold, this retchleſneſſe of ours whē our wits be as it were dulled with it, is the high way to deſtruction. And ſeing it is good and expedient for our welfare, to bee carefull: let vs vnderſtand that it is not without cauſe that our Lorde maketh vs to feele his wrath, to the intent we ſhould bethink vs the better of our ſinnes. Mark that for one point.50 And for the ſecond, let vs marke, that wee can neuer bee brought ſo well too the obedience of our God and to the ruling of our affections, but there will be ouergreat gainſtriuings ſtill, according as wee ſee that although Iob were a mirrour of pacience, yet notwithſtanding he was not ſo well ſtayed as to ouermayſter himſelfe when hee ſpake of God. For he proceeded not with ſuch a reuerence as hee ought to haue done, but ranne hedlong into this temptatiō, wherof he was not ouercome, but reſiſted it although with much ado. Seing then that the paſsions which are in 60 vs are ſo farre out of ſquare: let vs learne to hold them as it were in priſon: and when we haue well fought to tame our ſelues, let vs ſtill conſider that there is much imperfection in vs, and that God ſhould always find wherfore to condemne vs, if he bare not with vs of his infinite goodneſſe. Lo what we haue to note. And now to expreſſe the great feare, greef, and miſerie that Iob was touched withall, he addeth, that God had lifted him vp vpon the winde, and made him to ride as it were in the aire, & cauſed all his ſtrength and ſubſtance to faile him. VVhen a man is ſo caught vp, and caried away as it were in a whirle winde, it is a dreadfull thing. For if a man were beaten down and died there: it woulde not be ſo terrible, as when God hoyſeth him vp into the aire as it were with a ſodaine tempeſt. VVe ſee then that Iobs intent is to confirme the matter which hee hath declared: that is to wit, that God exerciſeth and tryeth his ſeruaunts after ſtraunge faſhions. And therfore let vs not conceyue Gods wrath onely according to the examples that wee haue ſeene with our eyes, and felt by our owne experience: but let vs vnderſtand, that God can try vs by ſuch meanes as are vnknowne to vs, yea euē in ſuch wiſe as we ſhall be worſe than forlorne. And whē we know this, let vs alſo pray God to ſtrengthen vs at our need: and although that to the outwarde apparance wee ſee nothing on all ſides but the graue, and it ſeemeth that we ſhoulde be ſwallowed vp, not only of bodily death, but alſo of hel: Yet notwithſtāding let vs not ceaſe to cōtinue in the feare of our God, and to reſt always vpon the truſt of his goodneſſe, determining fully to call vpon him, and to flee vnto him alone for refuge, yea though all our ſenſes withſtood it, and that it ſeemed to vs that wee were barred from all acceſſe vnto him. Thus ye ſee what we haue to minde in theſe verſes. And ſo let vs not thinke it to bee a needleſſe tale, when mention is made of the windes and of the ſtormes, and of Gods making of him to ride in the aire: For it ſerueth to ſhewe that our Lorde hath ſtraunge wayes to chaſtice vs, when it pleaſeth him, and that wee ought not to be taken vnwares by them for want of hauing thought of them before hand. And furthermore, if we feele not ſo great and outrageous afflictions in vs: let vs aſſure oure ſelues it is bycauſe God beareth with vs. So then what ought we to do when we ſuffer aduerſitie? If we be grieued and tormented more than reaſon: (for ſo it may ſeeme vnto vs,) let vs take example of Iob. How now? Thou art not yet come too the extremitie that this good ſeruant of Gods was at. And what is the cauſe therof, but for that thy God hath reſpect of thy febleneſſe: but he will not handle thee ſo roughly though hee could well do it and hath iuſt cauſe ſo too do. Thou ſeeſt then howe he vſeth gentleneſſe ſtill towards thee: what rigour ſoeuer thou feeleſt, thou art not yet ſo martyred as that thou canſt ſay, that he is come vpō thee as a cruel liō that hath torne thee in peeces. Thou canſt alledge no ſuch thing: and therefore thou mayſt wel ſeeke to thy good God, and returne vnto him: & ſeeing he ſheweth himſelfe ſo kindharted and pitiful towards thee, he wil ſtil be thy father and preſeruer. Ye ſee thē how this compariſon ought to ſerue our turne, and that it behoueth vs to maſter our affections when we fele to much hartburning & repining in our ſelues, & that we be tempted to ſtomaking & rebelling againſt god. It behoueth vs I ſay to thinke vpon the things that are ſet downe here. And Iob alledgeth again vnto God, that he is a poore [Page] fraile man and neere vnto death, and that therefore it is a maruell why God ſhould perſecute him ſo roughly. I know (ſayth he) that thou wilt ſende mee to the graue too the houſe that belongeth vnto all that liue. Seeing that the ſtate of all men is ſuch as thou haſt ſet them heere too make them paſſe away as it were in a moment: why ſhouldſt thou trie thy ſelf and vtter thy force vpon them and againſt them? Lo what Iobs meening is: we haue heard the like ſentences heretofore, and it is not without cauſe that they be repeated here. For vndoubtedly God will haue vs to pray 10 vnto him, and ſetteth the infirmitie of our fraile ſtate before him, to moue him to take vs to mercy, and to eaſe vs: as when it is ſayde in the Pſalme, that the Lorde knoweth how we be but duſt, & that when we haue paſſed through this world, we muſt be faine to come to rottenneſſe. And ſeing we know that God ſpareth vs, and pitieth our miſeries, ought not that promiſe to moue vs to pray vnto him after that ſort. And again in another text it is ſaid, that god forgiueth mens ſinnes bycauſe he ſeeth they are but a ſhadow that paſſeth and vaniſheth away. Therefore when we 20 pray God too deliuer vs from our miſeries, let vs learne how we ought to alledge that wee our ſelues are nothing, and that although we haue life, yet wee die in the turning of a hand inſomuch that euen in our cheef floure and floriſhing time, we be likened vnto graſſe which is greene to day, and cut downe tomorow, ſo as it with ereth and dryeth without moiſture or ſubſtance. The alledging of theſe things vnto God will make him pitiful towards vs to deliuer vs from our miſeries. Not that he hath need to be put in mind for he knoweth our infirmities better than we our 30 ſelues, and therfore needeth not to be aduertiſed of it. But like as our praying to him is for our owne ſelues: ſo lykewiſe all the requeſts and reaſons which we alledge in our prayers, are to our owne vſe and profit. Then if a man alledge vnto God, that he is a poore fraile creature: he beholdeth himſelf in himſelf, & teacheth himſelf lowlineſſe. If we think not vpon our ſtate, we ſhall alwayes be puffed vp with pride, or elſe we ſhal not be diſpoſed as we ought to be to obteine mercie. But if our Lord bring vs once too that point that we be ouerthrowne in our ſelues: then ſhal 40 we be the better diſpoſed to ſeke his ayde, yea & that with greater earneſtneſſe and deſire. And forthermore our Lord alſo receiueth and accepteth the ſeruice which he demaū deth aboue all thing, that is to wit, the ſeruice of a broken and lowly hart, as it is ſayde in the Pſalme. Ye ſee thē that the alledging of our frailtie vnto God, and that we be but duſt and rottenneſſe, yea and that we bee nought & worſe than nought muſt be to induce him to take vs to mercie: but let vs mark alſo, that there muſt be no repining mingled with it, nor any ſuch complaints as wee may haue any 50 grudging or hartburning: as ſurely Iob had not ſo good ſtay of himſelf here, as he ought to haue had. For to what purpoſe ſayth he, I know I muſt go to the graue, euen too the houſe of all liuing creatures? no doubt but he ſheweth here exceſſe of the paſsion wherewith hee was tempted: not that he was ouercome of it, but yet he felt ſuch rebelling in himſelfe, as he yelded not ſo peaceably to gods wil as he ought to haue done: as if he ſhould ſay: Thou tryeſt mee here, thou perſecuteſt me, and who am I? muſt thou needes ſhewe thy ſelfe ſo ſharpe and rygorous agaynſt a 60 poore creature that is nothing? Then behoueth it vs too beware of ſuch impaciencie as this. And heerein wee ſee what the corruption of our nature is. For euen the beſt things in vs are alwayes mingled with ſome faultineſſe, except God preſerue vs by miracle. I ſayd heretofore that it is a good and holye thing, that men whiche are ſmitten by Gods hand, ſhould for the obteining of mercy alledge their owne feebleneſſe, and ſhewe that their life is nothing, and that they haue not anye ſtrength in them, and that death threatneth them euery minute of an houre. This I ſay is a good and holye thing: and it ſerueth too humble vs, to the ende wee may offer vntoo God the ſacrifice that pleaſeth him ſo well. But yet notwithſtanding we turne this thing to euill, according as wee ſee in this preſent example. If a man ſay vntoo God, Lorde who am I? Thou knoweſt I am but a ſhadowe that paſſeth and vaniſheth away, and all my ſtrength is but a ſmoke: if a man (I ſay) ſpeake ſo, and therewithall frette and repyne bycauſe hee thinketh it ſtraunge that God ſhoulde chaſtice him: No doubt but the ſame is a wicked and curſed paſsing, and yet (as I haue tolde you) this complaint is good and profitable. And ſo it is in deede: but men can not withhold themſelues from mingling ſome exceſſe alwayes with it, and from peruerting the thing that is good. And ſo there is ſuch an vngraciouſneſſe in our nature, as wee corrupt the good, and turne it into euill. So much the more then behoueth it vs too ſtande alwayes vppon oure garde, and to miſtruſt our ſelues, ſeeing we be ſo wauering that wee cannot follow right foorth the things that God commaundeth vs. Yet notwithſtanding we muſt not therfore diſcōfort our ſelues: for our lord will take vs in good worth, ſo we cōdemne the exceſſe in our ſelues. Truly we muſt not vſe here any flatteries, nor make our ſelues beleue that vice is not vice. But we muſt cōdemne it, & whē we haue ſo don, no doubt but our lord receiueth vs. Here withall it behoueth vs to returne to Iobs intēt. I go to my graue (ſayth he) and I know that none ſhal ſtretch his hand thither, or that God ſhal not ſtretch his hand thither. But the natural ſenſe is this: when neuer ſo many men haue bewayled me, yet ſhall none of them ſtretche his hande thither to ſuccour me: when death hath once caught mee, there is no more remedie: all mans helpe booteth not. VVee ſee then that Iobs intent is to ſay, ſeeing that death taryeth for vs, and is allotted to vs: and when we bee deade we are clean diſpatched, and no man can ſuccour vs: at leaſtwiſe giue vs ſome truce while wee bee heere. VVhy vttereſt thou ſo great rigour agaynſt vs? Thus ye ſee in effect what Iob ment too ſay. And I haue tolde you alreadie, in what wiſe it may bee lawfull for vs too vſe this complaynt: that is too witte, without murmuring or diſputing. And by the way let vs marke, that too the intent wee lift not vp our ſelues agaynſt God, ne ſtryue agaynſt the roddes wherewith hee ſcourgeth vs in this extremitie: it behoueth vs to come to one other conſideration: which is, that although we go forwarde vnto death, and haue alwayes one foote in the graue: yet wee knowe that god hath ſtretched out his hand to deliuer vs thence. For to what ende came Ieſus Chriſt into the world? Yea why went he downe into hell, that is to ſay, why ſuffered hee the anguiſhes that were due to all wretched ſinners, but too deliuer vs from them? So then if men cannot nowe conceyue good hope to bee comforted in death: it [Page] is al one as if they would denie that our Lord Ieſus Chriſt hath ſuffered it in his perſon. For whereas the Sonne of God abaced himſelf ſo farre, as to be ſubiect to our curſe, and to feele Gods hand agaynſt him: that was to the end to deliuer vs from death, and to aſſure vs that the victorie which he hath purchaſed, is for vs. Seeing then that he hath power ouer death: let his reſurrection alwayes come before our eies, and let vs aſſure our ſelues that God hath ſtretched out his ſtrong and victorious hande, to deliuer vs from the bondage of Satan. And therin let vs conſider,10 that although wee haue many aduerſities to ſuffer in this mortal life, and that it pleaſe God to exerciſe vs: we muſt not thinke it ſtraunge nor enter intoo the waylings and complaints which are made here, too ſay yea, what am I? when I haue paſſed through this worlde, I muſt go to the graue, and no man can reſcue me. But wee ſhal be reſcued well ynough, if we haue Ieſus Chriſt for our redemer, who is ordeyned to bee our pledge and warrant, and hath aboliſhed the paynes of death, broken the bandes of Satan, and burſt open the braſen Gates, too ſet vs free. Seeing 20 we know this, let vs be pacient in the middes of al the aduerſities of this worlde, aſſuring our ſelues, that although we haue battayls here bylow, we haue a reſt prepared for vs aboue in heauen: and if we fight manfully here, let vs aſſure our ſelues that wee cannot but triumph in heauen. Thus ye ſee what we haue to beare in minde, for the fencing and arming of our ſelues agaynſt the temptations wherwith Iob was aſſaulted, and which he had ſo much ado to withſtand. Furthermore let vs marke well the thing that he addeth: which is, haut not I wept with him that was 30 in aduerſitie, and had hard and ſharpe dayes or tymes? was not my ſoule ſorrowfull with the poore or afflicted? Now then I haue looked for good, and euill is happened vntoo mee: I haue hoped for light and behold here is darkeneſſe. Hereby Iob declareth that he ſeeth not the reaſon why God dealeth ſo roughly with him, foraſmuch as in his proſperitie hee had not bene cruell but pitifull towards the poore and ſuch as were in heauineſſe, and that hee had not bene drunken in his pleaſures, but had alwayes conſidered what the miſeries of mans life are, ſo that hee wept with them that did 40 weepe, and kept companie with ſuch as were tormented with aduerſitie. Thus ye ſee what Iob alledgeth to ſhewe that there is no reaſon why he ſhould be ſo afflicted. And ſurely when God beateth vs with his roddes: commonly it is bicauſe he ſeeth that we cannot beare our owne eaſe, and that our fleſh groweth ouerluſtie, or elſe we be cruell towards our neighbours. Lo heere the two cauſes why God doth ordinarily afflict vs. And wee ſee alſo, that in the Scripture hee threatneth thoſe that doo ſo paſſe their bounds in their proſperitie: wo be to you (ſayeth it) that 50 laugh, for you ſhall weepe. And why? for men cannot forbeare from ouerreaching themſelues, when they bee in reſt, and things fall out as they woulde haue them: for then they forget themſelues, and think they are exempted from all aduerſities, and are as it were drunken folkes: like as a drunken man hath no ſtaye of himſelfe, but ruſheth with his hornes as a wilde beaſt: euen ſo fare the moſt part of men when God handleth them gently: that is too ſay, they abuſe his goodneſſe, and fling out at rouers, & giue the bridle to their luſts. For hath a man meate 60 and drinke, euen his fill? therevpon inſueth whoredome and ſhamfull wantonneſſe, yea and blaſphemies, and violences: and moreouer fond ieſts and playes, and ſuch other things, & (to be ſhort) a man cannot hold himſelf in good modeſtie ſo long as he is at his eaſe. Ye ſee then that the cauſe why God afflicteth men, is for that he ſeeth it is for their behoofe to be ſo corrected. Furthermore there is yet one other inconuenience. For they that haue the world at will, paſſe not for poore men that are in aduerſitie, but deſpiſe them and ſet their feete in their necks. VVe ſee that in this reſpect it was ſayde in reproch of Sodom and Gomor: behold there was aboundance of bread, and therewithall pleaſure and crueltie, ſo as they vouchſafed not to ſuccor ſuch as were in need. Forſomuch then as they that are at their eaſe, wil not intermeddle themſelues with the troubles and incumberances of their neighbors, but holde themſelues as it were in an earthly Paradyſe, and exempt themſelues from the feeling of all their greefs and aduerſities: God muſt bee faine to handle them roughly when their turne commes about: and forſomuch as they haue had no pitie nor compaſsion of the miſeries that they haue ſeene in their brethren: God muſt bee faine to make them fele by force anon after, that they be but men. They would diſcharge themſelues of all worldly miſeries: and God ſheweth them perforce, that they muſt of neceſsitie knowe themſelues to be ſuch as they are. Ye ſee then that the doctrine which wee haue to mark, is that Gods ordinarie afflicting of men, is either bycauſe they haue beene cruell in the time of their proſperitie, or bycauſe they haue made themſelues drūken in their lawleſſe pleaſure. But he erewithall let vs marke alſo, that God might iuſtly keepe vs occupied with aduerſities, though the foreſayde cauſes were not, and that hee hath ſecret determinations wherof we perceyue not the reaſon, like as it hapned vnto Iob. And that is the cauſe why Iob complaineth. For it ſeemeth to him that God ought not to haue afflicted him after that maner, ſeing he had behaued himſelf ſo aduiſedly: but rather he thinketh that god ſhuld haue ſpared him, ſeing he had bin ſo fellowlike and freendly a man, and bin ſad and ſorie with ſuch as were in aduerſitie. But what for that? Hereby we ſee that wee haue two things to beare away. The one is, that if our Lord make vs to proſper, ſo as we haue peace and reſt, and all that is neceſſarie for vs, and we be exempted from all greef for a time: we muſt not be to delicate, nor to tender in ſhrinking away, frō ſhewing pitie and compaſsion towards ſuch as are in aduerſitie: but we muſt be touched with the greefes of our neighbors, to mourne with thē, and to relieue them to our power, & at leaſtwiſe to pray vnto god for them, when we can help thē by none other meanes. Thus then ye ſee the firſt doctrine that we haue to marke. And furthermore, let vs not fall a ſlepe in our pleaſures, fo as we ſhold not cōtinually know that here is not any thing certaine, nor be readie to ſuffer whenſoeuer it ſhal pleaſe God. The firſt thing I ſay which we haue to beare in minde, is that we muſt not forget our ſelues whē God ſpareth vs. For what is the cauſe that proſperitie cōtinueth not ſtil with vs? It is for that we abuſe it, as I haue ſaid alredie. And ſecondly if god ſend vs afflictions, let vs bethink our ſelues wel, and examin whither we haue not bene ſleepie in the time of our proſperitie. For hereby we be put in mind to know our faults, and to condemne thē before God, ſaying: Lord thou haſt good cauſe [Page] to puniſh vs, and why? For ſince the time that thou didſt proſper vs by thy fauor, we haue forgotten thee, and layd the brydle in our neckes, and taken to much libertie. And therefore it is good reaſon that thou ſhouldeſt puniſh vs, and that we ſhould feele the fruite of our ſinne and vnrulyneſſe. Lo howe wee ought to call to mynde our former faultes, when God viſiteth vs by any affliction: And ſpecially howe wee ought to conſider well, whether wee haue not beene vnmercifull towarde ſuch as deſerued our ſuccour. For wee haue made no account of others: it is 10 good reaſon that our Lorde ſhould handle vs roughly again, that we ſhuld lerne to acknowlege our faults by our Lords ſharpneſſe and rigor towards vs. Mark that for one point. But yet further, although wee haue indeuored to help our neighbors, and haue had compaſsion of their miſeries and mourned with them that mourne, as S. Paul exhorteth vs to do: yet notwithſtanding let vs not ceaſe alwayes to diſpoſe ourſelues to the ſuffering of the corrections which it ſhall pleaſe God to ſend vs, yea euē though we know not the cauſe why he doth it. If wee haue beene 20 watchfull in the time of proſperitie, and not abuſed oure eaſe: yet wil not God miſſe to handle vs roughly now and then. If we aske why he doth it: the reaſon will not be manifeſt at the firſt: But he doth it to humble vs: and ſo let vs alwayes acknowledge him to be rightuous. And that is the cauſe why I ſayd, that we ought to beare in mind theſe two reaſons diſtinctly: Firſt, that we remēber the threatnings which are written in the holy ſcripture agaynſt ſuch as are vnmercifull to their neighbors, and play the beaſts in their proſperitie: And ſecondly, that we conſider, that 30 although men behaue themſelues myldely, ſoberly, and freendly: yet notwithſtanding God ceaſſeth not to afflict them after an extraordinarie maner, as we ſee hath happened vnto Iob. VVhat is to be done then? In ſtead of that he ſayeth heere, I haue wayted for light, and beholde heere is darkneſſe: I haue hoped for good, and behold here is euill: let vs looke for good according as God promiſeth it. For (as S. Paule ſayeth) the feare of God hath promiſes, not only of the euerlaſting life, but alſo of the preſent and tranſitorie life. So then let vs always loke for welfare at gods hand:40 but yet let vs not looke for it in ſuch wiſe as we ſhuld not be readie to receyue aduerſitie, whenſoeuer it ſhall pleaſe him to ſend it vs. For wheras god promiſeth vs to handle vs gently, & to vſe fatherly and louing kindneſſe towards vs: it is but condicionally, ſo farre forth as is expedient for our ſaluatiō. And why? For his temporall benefits are ſuch as it behoueth him to deale them forth and to diſtribute them by meaſure. And what is the reaſon? It is the ſame that I haue alledged alreadie: namely, that it is an impoſsibilitie (or at leaſtwiſe a verie hard matter) that men ſhould 50 not either abuſe and corrupt Gods gifts, or beſtow them cleane contrarie to his meening. So then we may wel hope that when God had done vs good, hee will continue the ſame, yea and alſo increaſe it ſtill: but wee muſt not alſo looke that we ſhould not therewithall diſpoſe our ſelues wholy too receyue aduerſitie, whenſoeuer it ſhall pleaſe him to ſend it. VVhy ſo? we muſt not make reckning that wee haue an euerlaſting ſtate in oure life without any chaunge. Let vs conſider that as our life is fraile, ſo alſo it behoueth vs to bee ſubiect to many chaunges, and that if 60 we haue proſperitie to day, God may diſappoint vs of it to morow: and although we ſee not the reaſon why: yet he knoweth it, and let vs be contented with it. Ye ſee then after what ſort the faithful ought to looke for the temporal benefits of this world: that is, that when they inioy them, they muſt beleue fully that god will continue his dealing towards them as he hath done thitherto. Howbeit in looking for proſperitie, it behooueth them to prepare themſelues to receyue aduerſitie, in ſuch ſort as they may not bee taken vnwares, nor thinke it ſtraunge if hee bereeue them of his benefits when he had handled them as gently as may bee for a time: I ſay they muſt not thinke it any noueltie if God turne his hande the contrarie way and ſmite them. Thus ye ſee that our looking for proſperitie muſt be with continuall diſpoſing of our ſelues too ſuffer aduerſitie: yea and to ſuffer it paciently, to the ende wee miſcarie not when it commeth vpon vs. And furthermore let vs in concluſion marke well what is ſayd here concerning Iob. He complayneth that he was a companion of dragons, and a brother of Eſtriges: that is to ſay, as a wilde man, ſo as he was no more of the number and companie of other men, but God had ſo farre forſaken him, that hee was become as a wilde beaſt. And who is he that ſpeaketh it? A man that liued in ſuch holyneſſe and perfection, as hee might rather haue bene compared with an Angell, than with a mortall creature, and yet for all that, we ſee how he was hādled. Hereby we be warned to put our ſelues wholy into the handes of God, and not ceaſe to truſte in him though he ſcourge vs roughly, and ſeme minded to ouerwhelme vs vtterly: But to put that thing in vre which we haue ſeene here before: namely, that though he ſhoulde kill vs, yet we would hope ſtill for his mercie, and fight againſt the battails of death, and grounding our ſelues vpō his promiſes, hold our owne ſtill and continue ſtedfaſt in the middeſt of all our aduerſities. Lo what wee haue too marke. And furthermore if God ſcourge vs for our ſinnes: we muſt be the leſſe plunged in ſorrow by reaſon of thoſe afflictions, and take them ſo much the more meekely and with a quiet mind, conſidering how we haue neede to be handled ſo ſharply, in reſpect of the diſeaſes that are roted in vs. In the meane while, foraſmuch as wee cannot bee mery but with offending of God: wee haue a threatning added here, that he will change our harp into mourning, and our Organs into voyce of lamenting. VVee ſee how the world abuſeth Gods benefits in theſe dayes. For if euery man looke into himſelfe, wee ſhall ſee that if our Lorde giue vs reſt, by and by wee ſtart out of our thinges (as the Prouerbe ſayth:) And againe, if we come to the common ſtate, alas we ſee that the world is as farre out of order as may be: and (to be ſhort,) it ſeemeth that men haue conſpired to greue God, and the more that he ſheweth himſelf louing and kinde towards vs, it ſeemeth that wee become ſo much the bolder to prouoke him. Sith it is ſo, we may well be afrayd that he will turne both our harpes and our organes to weping wayling & ſorow. For we are well worthie of it. And good reaſon it is, that he ſhould caſt vs into heauineſſe and anguiſh, ſeeing that wee haue abuſed his benefits ſo ſhamefully. Yet notwithſtanding if it pleaſe God to make vs feele his hand by afflictions, whether we know the cauſe of it or no: let vs not therfore ceaſe to flee vnto him, in hope that he will receiue vs to mercy: yea verely if we condemne our faults, & that our cōdemning of [Page] them be in ſuche wiſe, as we aſſure and warrant ourſelues that he will continue his goodneſſe towards vs, & make vs alwayes too feele his grace, euen till hee haue filled vs with it to the full.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him too make vs ſo to feele them, as it may bee to bring vs to trewe repentance, and that yet notwithſtanding wee may not ceaſſe to taſt cōtinually of his goodneſſe towards vs, to put our truſt therin, & to flee thervnto for our refuge in the name of our Lorde Ieſus Chriſte. And ſo let vs all ſay, Almightie, &c.

31

The .Cxj. Sermon, which is the first vpon the .xxxj. Chapter.

I Haue made a couenant vvith mine eyes: And haue I [...] looked vpon a mayde?

2 And vvhat is the portion of God from aboue, and the inheritance of the almightie of heauen?

3 Is there not a cutting off for the rightuouſe, and confuzion for ſuche as conſpire (or practize) vvickedneſſe?

4 Doeth not he beholde my vvayes, doth not he count all my Steppes?

WEe haue ſeene already heeretofore howe Iob proteſted, that he was no ſuch man as his friendes would haue made him beleeue: for they were of 20 opinion that hee was a reprobate afore God. Therfore he declared that hee had lyued holily and vprightly: nowe hee returneth agayne too the ſame matter, and not without cauſe. For it was a grieuous temptation that men ſhould take him to be an hypocrite, notwithſtanding that he had walked in vprightneſſe of heart and playne meening before God. And furthermore he had had no regard of his owne reputation, nor what men thought of him: for God knewe him. True it is that he ought not to haue 30 thought it ſtraunge that hee ſholde bee afflicted of Gods hande, although he had liued as we ſee here: but yet was it good that he knewe the ende and cauſe why God viſited him ſo. But we ſhall ſee this more fully in the winding vp of the Chapter. Now let vs looke to that which is cō tayned here: which is, that Iob intendeth to declare, that he hath ſerued God faithfully, and that his induring of ſo grieuous and exceſsiue miſeries, is not for any offence that he had committed, but for ſome other ſecrete reaſon knowne vnto God, which men can neyther know nor diſcerne.40 Firſte he giueth record of his ſoundneſſe when he ſayeth, that he made a couenaunt with his eyes not to caste any vnchaste looke vpon any mayde liuing. And it is a ſigne of great and as it were Angelicall perfection in man, if he be able to proteſt that he hath not bin prouoked vnto euill. For it may well be that a man ſhall haue ſome ſodaine & fleeting temptation, and yet notwithſtanding not conſent therevnto, but rather ſhake it off and hate it. And truely it were a great vertue, if a man coulde haue all his wits ſo ſound and vnattainted of any corruption, as he could neuer 50 be inticed. But Iob paſſeth beyonde this. And for the better vnderſtanding heereof, let vs marke that there are three degrees of faultineſſe ere ſinne haue his full ſhape: I meene, euen although the ſinne come not to actuall doing. VVhen S. Iames ſpeaketh of ſinne, he vſeth the ſimilitude of childebearing. For he ſayeth, that luſte conceyueth, and afterward bringeth forth ſinne, & that the ſinne is accompliſhed when it commeth into the actuall deede by executing of the thing. But I ſaye, there are three degrees of faultineſſe in a ſinne although it come not to the 60 outwarde deede. The firſte is a fleeting imagination or thought which a man conceyueth by the beholding of any thing: for thervpon ſome one toy or other will come in his head. Or elſe although he ſee nothing, yet notwithſtanding his minde is ſo tickle vnto euill, as it carieth him heere and there, and maketh many fancies to runne in his heade. And out of doubt the ſame is a faultineſſe, but yet is not that imputed vnto vs for ſinne. The ſecond degree is, that vpon the conceyuing of ſuch a fancie we be ſomwhat tickled, and feele that our wil ſwayeth that way, and although there bee no conſente or agreeyng vnto it: yet notwithſtanding there is ſome inwarde pricking to prouoke vs vntoo it. Nowe that is a wicked ſinne and as it were already conceyued: afterwarde followeth conſente when wee ſettle our wil vpon it, ſo as there is no let in vs for the performance of the euill, but the want of occaſion and opportunitie: there ye ſee the thirde degree and then is the ſinne fully ſhapen in vs, although there bee no outwarde deede at all. And this is well woorthy to be noted: For althoughe it may ſeeme a harde matter, yet notwithſtanding there is nother man nor woman but hee findeth the thing that I ſpeake of, and hath experience of it from day to day. As for example, when wee bee afflicted it will come in our imagination to thinke, doth God minde vs? There is no man that can holde himſelfe from ſuche conceytes. For oure nature is ſo corrupted and inclined vnto euill, as it is vnpoſsible that wee ſhoulde not haue ſuch conceytes. And ſurely it is already a faulte, when ſuche a thing dooth but come in theyr minde, notwithſtanding that wee chace it away and thinke thus with oure ſelues: how nowe? I like not of this: it is a blaſphemie to thinke that God pitieth not ſuch as call vpon him, or that he wil not ſuccour ſuch as ſeeke him: it is all one as if we would denie that he gouerned the worlde. Therfore whenſoeuer ſuche things come to our thought, ſurely it is a faulte, & it behoueth vs to conclude, alas Lord, wretched creatures are wee and full of vanitie, ſith we can conceyue ſo monſtruous thoughtes. The ſeconde poynt is, that when aduerſitie preſſeth vs, and our griefe increaſeth more and more, wee fall to ſuch murmurings as this: Alas, ſhoulde I linger after this ſorte if God thought vpon mee? woulde he not haue a care to helpe mee? he doeth it not, but diſſembleth, and therefore it ſeemeth that he hath quite gyuen mee vp. VVhen we conceyue ſuch thoughts, and debate with ourſelues whither God hath a care of vs or no: then it behoueth vs to conſider what a one he hath declared. [Page] himſelfe to be towards vs, and to receyue his promiſes, and to ground ourſelues vpon them, to ſay, no, howſoeuer the worlde go, yet will I truſte in my God, and flee to him for refuge. Howbeeit although we finally atteyne to this aſſurance and vndoubtedneſſe: yet notwithſtanding if we wauer and doubte before we come therevnto, it is a greater fault than the firſt, and we are already guiltie of miſtruſt & vnbeliefe before God, bicauſe we haue receyued ſo wicked a temptation. Laſtely commeth the third degree, when we be vtterly ouerthrowen and know 10 not what to ſay, but onely after this ſort: See my miſerie hath gotten the vpper hande, and God hath forſlowed to long to reach me his hand: I ſee I am quite paſte hope of recouerie. VVhē we be ſo caſt downe as we can no more call vpon God, nor take taſt of his promiſes to reſt vpon them and to comforte our ſelues with them: that is the third degree of ſinne. For like as when a childe is full ſhaped in the mothers wombe, there remaineth no more but that it ſhoulde bee borne, ſo in this cace there wanteth no more but the comming of it into the outwarde deede.20 But now let vs come to Iobs woordes, I haue made a league (ſayeth hee) or couenawit with myne eyes. I haue tolde you that this is a token of greate perfection. And why? For if a man can withholde his ſight, ſo as hee conceyue not any thing that might drawe him vnto euill by looking about him▪ and ſhewe that there is true chaſtitie and honeſtie in him: It muſt needes be ſayd that he is cleere as an Angel from all corruption. And Iobs proteſting heereof is not in vayne: wherefore let vs conſider that hee liued in this worlde as an Angell of God. True it is that of nature hee 30 was not ſo: and alſo wheras he ſayeth that he made a couenaunt: that was doone after hee had ſo profited in the feare of God, as hee had thruſte his vnruly luſtes vnder foote, and ſo ouermaſtered his affections, as hee was able to bridle them and keepe them vnder, to ſay, I wil not luſt any euill too couet it or wiſhe it, I wyll haue no vayne in mee that ſhall tende to the diſpleaſure of God, but I wyll brydle my ſelfe both in myne eyes, and in my mouth, and in mine eares. Thus yee ſee in what wiſe Iob made his couenaunt. It was not by hauing ſuche a ſoundeneſſe in his 40 nature, for he was a man ſubiect to affections as we bee: and no doubte but hee had many temptations in his lyfe. Howbeeit hee walked in ſuche wiſe, as hee was ſo inured with the feare of God, as not to admit any wicked luſtes. Thē was it become an habite (as men terme it:) that is to ſay, he was ſo inured vnto it, as he was no more wauering to ſtarte out on the one ſide or the other, or too pouoke himſelfe to this or that: To be ſhort, we ſee here how Iob mēt to declare, that he not only indeuered, to ſerue God: but alſo had inforced himſelfe in ſuch wiſe to it, as he had 50 tamed and ſubdued all the affections of his fleſhe: inſomuch that it was nomore payne to him to ſerue God, bicauſe he had not the battails which we haue in vs by reaſon of our frayltie, yea & by reaſon of the corruptiō that is in our nature. But let vs marke that this came not of his owne power, neither could he of himſelf haue purchaced ſuch perfectiō: but it behoued god to reforme him in ſuch wiſe by his holy ſpirit, as he was after a ſort ſeparated frō the cōmon range of men. For it is not without cauſe that Dauid maketh this requeſt vnto God: Lorde turne away 60 mine eies that they may ſee no vanitie. If Iob had of himſelf had the things which he proteſteth here: no doubt but Dauid might haue obteined ſuch a ſtedfaſtneſſe as well as he, ſo as he ſhould not haue cōceiued any vanitie, nor had his eyes miſſeled & caried away by any menes But foraſmuch as Dauid cōfeſſeth that he neither had it nor could obtayne it but by the meere grace of God: it followeth therfore that Iob coulde not through his owne free will, make ſuch a couenant as to ſay, that reaſon beareth ſuche ſway in him as he could ouermaſter all his affections: but he meeneth here to yeeld God the prayſe of that benefit. Then doth he not vaunte & magnifie himſelfe, as though he had purchaced ſuch a grace of his owne trauell: but hee acknowledgeth that god had ſo gouerned him, as his eyeſight did not prouoke him any more vnto euill. Furthermore whē Iob ſpeaketh ſo, let vs marke that on the other ſide he doth vs to vnderſtand, that if a man behold a wife, or a mayde, and thereby be tempted vnto euill: it is ſinne already before God, yea although there be no outwarde acte, nor any putting forth of a mans ſelfe to deflowre or to beguyle the woman, nor any will at all to conſent in a mans ſelfe to wiſh it. Then although a man haue not that intent with him, but reſiſt the ſayd temptation wherewith he is prouoked: yet notwithſtanding he fayleth not to offend God. And there is not a poynt better worthy to bee marked than this. Verely wee heare the ſentence whiche our Lorde Ieſus Chriſt gyueth vpon it: namely that wee muſt not thinke ourſelues to be cleere & diſcharged before God, by abſteyning frō whoredome in reſpect of the body: but that if a man do but looke vpon a woman with an vnchaſte looke, he is already condemned for a whoremonger before God. And moreouer (as I haue ſayd alreadie) although our will conſent not vnto it, yet muſte wee confeſſe that we haue done amiſſe before God, ſo that we muſt humble ourſelues. The Papiſts can wel ynough ſay, that if a man conſent vnto euill (that is to ſay, if he luſt after it in ſuch wiſe as he woulde fayne do it if occaſion ſerued) they graunt that ſuch a conſent is a damnable ſinne. But if a man haue an euill liking, ſo hee conſent not thoroughly to it, the Papiſtes ſay it is no ſinne at all: and that is a horrible blaſphemy. It is ſaid thou ſhalt loue the Lord thy God with all thy hart, & with all thy ſtrength. VVhat is meant by minde & ſtrength? God hath not limited the loue that we owe vnto him, that it ſhould be onely in our harts & mindes: but he ſayde that our wit, reaſon and vnderſtāding, & all our ſtrēgth, (that is to ſay, al the abilities & powers that are in our nature,) muſte alſo be thorowly applied thervnto. Now then if a man cōceyue any euil, although he conſent not to it nor yeelde his affection fully thervnto, I pray you doth he loue God with al his mind? No: if a man haue neuer ſo litle a peece of himſelfe inclining to corruptiō, although with all the reſt he indeuour himſelfe to accompliſh the lawe: doth he loue God as he ought to doo? No vndoubtedly: for ſinne is nothing elſe but a tranſgreſsing of Gods lawe. Therfore lette vs conclude, that all the vayne thoughtes which prouoke vs vnto euill, are ſinne: and that wee are guyltie of them too Godward: vnleſſe he beare with vs of his infinite goodneſſe. But hee forgiueth them to thoſe that are his. Neuertheleſſe it behoueth them to acknowledge it for ſinne: and whoſoeuer dooth flatter himſelfe, doth but prouoke Gods wrath, and couer the miſchiefe too his owne damnation. [Page] For in the ende his hypocriſie muſt be diſcouered and layd open to be puniſhed with all the reſt. They then whiche imagine that they do not amiſſe nor offende God when they bee tempted to euill, gayne nothing by it, nother do they amend their market: for needes muſte that hypocriſie of theirs be grieuouſly puniſhed. VVherefore (as I ſayde afore) although wee conſent not to euill, but only be as it were tickled with it, and haue ſome liking of it, howbeit that we withſtand it: It is already a fault & ouerſight in vs. If wee do but conceyue ſuch euill liking, it 10 already bewrayerh the corruptneſſe of our nature. And ſurely if euill dwelled not in vs, & that we were not alredy turned away from the ſoundneſſe & cleereneſſe which God had put in the firſt man: out of all doubt we ſhould haue our eyeſight much more pure and chaſt than it is, & all our ſenſes, as our hearing, our ſpeaking and all the reſt ſhould be ſo pure & cleane, as they ſhould haue no ſtayne in them. And for proofe hereof, let vs conſider well how Moyſes ſayeth, that when Satan came to beguyle Eue, & conſequently hir husband: after that they had giuen eare 20 vnto him, and bin corrupted with deſirouſneſſe to be like vnto God: they looked vpon the Tree of the knowledge of good and euill, and ſaw it was to be liked for the obteining of knowledge. And howe looked they vpon it? had not Adam and Eue ſeene it already before? For God had ſayde vnto them, eate not of the fruite that I haue forbidden you For in what houre ſoeuer you eate thereof, I tell you plainely you are ſeparated from me & cōdemned to death. So then ye ſee that Adam & Eue had looked vpon the Tree before: and why then doth Moyſes laye it now 30 too theyr charge as a ſinne? bycauſe they did beholde it with a lyking of it: that is too ſay, with an vngratious and vntowarde luſte, in that they thought it good to eate of. And whereof came that? euen of their hearte, which beeyng corrupted, did immediatly marre their eyeſight. And lyke as when a man hath his eyſighte marred with ouermuche drinking, there is ſome inwarde diſeaſe and ſome burning, or ſome other vncōme going before the loſſe of his eyes: or lyke as when a man becommeth blind, there went cōmonly ſome rewme or ſome other like thing before,40 which in proceſſe of time taketh away his ſight: euen ſo is it with all the wicked lookes whiche are to bee condemned. For if the hearte were not already infected, and corrupted with ſome lewde liking: the eye (as I ſayde) ſhould be pure & cleene of himſelfe, ſo as wee might beholde Gods creatures and not bee tempted too any wickedneſſe. But foraſmuche as wee cannot as nowe open our eyes, but wee ſhall conceyue ſome wicked luſte: nor can ſay, this is fayre, or that is good, but immediatly wee offende God: is it not a greate vntowardneſſe? So then 50 let vs know that the cauſe thereof is the reygning of ſinne in vs, which doubtleſſe hath hilde ſuche poſſeſsion of vs euer ſince Adams fall, that oure nature is ſo corrupted as we cannot looke vpon any thing that is termed fayre and bewtifull, but that in ſteade of beeing prouoked too loue God, and to prayſe him for his goodneſſe, & for beſtowing of ſo many benefites vpon vs: we offende him. And ſo inſteade of glorifying God, and of beeing prouoked too loue him: we cannot commend any thing to be fayre and good, but therwithall our conceyte is tickled, yea & ſtirred 60 vp, either to couetouſneſſe, or to whoredome, or too voluptuouſneſſe. To be ſhort, looke whatſoeuer is fayre or good vnder heauen: the ſame turneth vs away frō our God, whereas it ought to leade vs vnto him. Is not God the welſpring of all bewtie and goodneſſe? yes: and ſurely the ſayd wicked luſt nother reigneth nor ought to reigne in the childrē of God: but I ſpeake of that which is naturally in mā, vntil ſuch time as God haue wrought in him: true it is that the faythfull ſhall not bee ſo peruerted, nor haue their wittes ſo corrupted, as to draw alwaies vnto euill: but yet ſhall they alwaies haue ſome remnant of the ſayd infection that they bring out of their mothers wōbe: which is, that they ſhall alwayes haue ſome inwarde prickings to moue them vnto euil, notwithſtanding that they hate it & beate it downe at the firſt riſing vp. And in good fayth (as I ſayd) which of vs cōceyueth not this fancy, that God hath no care of him, ſo ſoone as wee indure any aduerſitie? and beholde, it is a blaſphemy, yea and a curſed blaſphemie if we conſent vnto it, and that our minde doo reſt neuer ſo little vpon it, notwithſtanding that our will do not fully purpoſe it. Nowe then we ſee that if a man be tempted to euill, although he cōſent not vnto it, but ſuppreſſe it and fight agaynſt it: yet notwithſtanding he fayleth not to offende God. And why? for it is a tranſgreſſing of his law, as I haue ſhewed you already. Alſo it cānot but proceede frō an euill fountayne: for the eye of it ſelfe ſhold not be corrupted, nother doth ſinne begin to come firſt frō thence. VVhence then? frō the minde and ſoule of man: for doubtleſſe the euill muſt needes be conceyued firſt within, before the eye do tende ſo vnto euill, and bee prouoked therevnto. And ſo yee ſee the cauſe why I ſayd, that Iob in proteſting that he abſteined from all euill and vnchaſt lookes, ſheweth vs that ſuche as are infected therwith, cannot cleere themſelues before God, but that there hath bene ſome faultineſſe in them. VVherefore let vs learne to ſtande vpon our garde, and not to flatter our ſelues as I haue touched already. I ſay let vs ſtād vpon our garde: for how hard a matter is it I pray you to rule our eyes in ſuch wiſe, as they ſhal not be tempted with any euill concupiſcence or diſordered luſt? or not bee touched with couetouſneſſe, when we ſee the goods of this world? or not be moued to long for thoſe things whiche God giueth vs not, whē we ſee the eaſe, delights & pleaſures that are euery where? or not be ſtayned with lecherouſneſſe, ambition, couetouſneſſe, or any other tēptation, when we ſee them on all ſides? It is impoſsible to be done at all, or at leaſtwiſe without great difficultie: for it ſurmoūteth all our power: inſomuch as it is in maner impoſsible for vs to opē our eyes, without cōceyuing ſome offence agaynſt God. Seing it is ſo, let vs learn to kepe good watch: for we cānot rule ourſelues in ſuch wiſe as to be vtterly faultles, & haue no neede to flee to the forgiueneſſe of our ſinnes: wherfore let vs cōclude, that it behoueth vs to fight valiantly, cōſidering that we are ſo corrupted as we cānot by any meanes vſe our ſenſes or apply thē to any thing, but ther ſhalbe ſome rēnāt of our wicked corruptiō in it, which. God miſliketh. This thē is a thing that ought to prouoke vs vnto hedefulnes. And ſecōdly let vs learn alſo to hūble ourſelues, ſeing that the diuel laboreth to rocke vs aſlepe in hypocriſie, to the end we ſhold not know our faults, & ſo make them worſe & worſe. Therefore let vs enter into ourſelues, & after we haue examined our imperfectiōs, let [Page] vs crie out before God: alas Lord, thou haſt giuen me thy grace to go forward in thy ſeruice, I do my indeuor, I inforce my ſelfe, I reſiſt all my paſsiōs, & I fight agaynſt my ſelfe, and yet am I not rightuous before thee, but there is much amiſſe in me ſtill. Lo how the faithfull after muche paynes taking and inforcing of theirſelues aboue all their ſtrength, ought alwayes to be of this minde to condemne themſelues when there ſhall be any faultineſſe mingled with the good which God graūteth them to do, & learne to yeeld thēſelues gilty before him, and to humble themſelues,10 to the end they may obteine grace. Theſe then are the poyntes which we haue to marke in this ſtreyne. But howſoeuer the world go, although we haue many fancies running in our heads night and day, and therby perceyue that there is a maruelous corruption in oure nature: yet muſt we not be out of harte, but marche on ſtill forward, praying God that as hee hath begonne to ſet vs forth, ſo he will continue to make vs more forward, and increaſe in vs the ſtrength of his holy ſpirit. And let vs beſeeche him, that if we haue but one foote alredy vpon our wicked affections,20 we may ſet both vpon thē, that we may ſo treade them downe, as they may neuer ryſe agayne: and that when the Diuell commeth to tempt & prouoke vs vnto euill, he may not bring it to paſſe, but that our wittes may alwayes ouerreach him: and (to be ſhort) that Gods ſpirit may ſo reigne in our heartes, that although there be wicked affections there, yet they may be ſo brideled and fettered, as they may not lift vp themſelues nor toſſe vs hither and thither, but that we may alwayes ſtand at a ſtay, and bee fully reſolued too ſay: It is meete that oure God 30 ſhoulde gouerne vs, and that we ſhoulde follow his holy will. Yee ſee then howe that in the middeſt of our wicked thoughts, it behoueth vs to take courage to walke on ſtil in goodneſſe, aſſuring ourſelues that our good God wyll beare with vs, not that we ſhould not confeſſe them to be ſinne, but that hee is contented to pardon them. And as touching this preſent matter, the poynt wherin we differ from the Papiſts in this. The Papiſts ſay that wicked luſts are no ſinnes, ſo as a man reſiſte them: but that is a curſed blaſphemie. For were it ſo, God ſhoulde bee fayne to renounce 40 himſelfe and to repeale his whole law. And this is not a fleeting opinon conceyued onely by the ſimple and ignorant people, but it is a grounded determinatiō agreed vpon by the great doctrours in their ſchooles, or rather in their diueliſhe Synagoges. But contrariwiſe wee ſay, they be altogither ſinnes, howbeeit they are not imputed vnto vs at Gods hand, bicauſe that of his owne free goodneſſe & mercie, he wipeth them out for our Lord Ieſus Chriſts ſake, in whome we beleeue. And ſeeing wee haue ſuche a comforte, wee ought to inforce our ſelues ſo muche the 50 more, as I haue ſayde already. Furthermore Iob ſheweth well, that he knew he had offended, & bene blame woorthy if he had had an vnchaſte looke. For hee addeth, what is the portion of God from aboue? what is the heritage of the A [...]nightie of heauen. Iob ſheweth here, that his ſpeaking is not to vaunt himſelfe afore men, & to purchace himſelfe reputation for his vertue and holineſſe, as they do which ſeeke but the praiſe of this world: but that he hath his eies faſtned vpon God, & ſpeaketh as in Gods preſence, deſiring him to be his witneſſe & iudge. And to that point alſo 60 muſt we come. For as hath bin declared heretofore: ſo long as we couet to haue our life allowed of men, we ſhal be full of leazings, ſtartingholes, & ſuttle ſhifts, inſomuch that it ſhal make vs to deface white & turne it into black, & contrariwiſe to make vertue of vice. Lo in what taking we be when we indeuer to cōmend our ſelues afore men. And therefore whoſoeuer deſireth to walke vprightly, & to haue this ſoundneſſe whereof Iob ſpeaketh: doubtleſſe he muſte be fayne too gather in himſelfe, and be ledde away, to ſay: who is hee that can ſpeake euill of mee? No: ſuche geere muſte bee cutte off, and hee muſte ſummon himſelfe before God, to ſay, go too, howe is it with mee? It is God with whom I haue to deale. Though I had contented all the men in the worlde, I were neuer the better. It behoueth vs all to haue our mouthes ſhet: for God is not contented with goodly countenaunce and fayre diſguyſings of outward ſhewes and other likelyhoodes: hee looketh on the heart, he ſearcheth the thoughts & diſcouereth all that is hidden in darkeneſſe. Seing it is ſo, let vs brydle ourſelues to walke ſoundly and vprightly. But on the contrarie parte we are drawen here and there, we are giuen to deuiſing of ſhiftes and fayre deckings to coloure our doings withall, and when we haue no better ſtuffe, it is ynough for vs to couer our ſelues with leaues as oure father Adam did. VVherfore let vs marke well the leſſon that is ſhewed here to all the faithfull: which is, that whē we intend to walke as it becommeth vs, we muſt not behaue our ſelues as it were before men, nother muſte wee reſt our eyes vpon them: but we muſte beholde the heauenly iudge, and vnderſtande that it is he to whome wee muſte make our anſwere and yeelde our account. Marke that for one poynt. Furthermore (as I haue touched alreadie) Iob acknowledgeth here, that God will not ſuffer vnchaſte lookes vnpuniſhed. And why? For they are all of them ſinnes. And afterwarde hee addeth, that the vnrightuous man ſhall be cut of. VVherein hee ſheweth, that hee whiche hath giuen his eyes to vanitie, is condemned for a ſinner and a wicked man before God, notwithſtanding that hee haue not conſented fully vnto it. Let vs beare in minde what hath bene ſayde concerning Iobs tyme. For although we know not whither he liued before the lawe, or no: yet notwithſtanding he liued afore the Prophetes times, as wee haue declared in that mention is made of him as of a man of auncient tyme. And ſo ye ſee that Iob was in ſuch time, as God had not yet giuen any large vtteraunce of his doctrine: nor ſuche lyghte as came afterwarde. For the Prophets did greatly inlighten the things that were darke in the law. Iob liued afore their time, and therfore had but as it were ſome litle ſparke in reſpect of the doctrine that was afterward: and yet neuertheleſſe he knewe he coulde not be tempted to any euill luſte, but he ſhould be blameworthy before God. And what ſhall wee bee then, who haue the ſunne of rightuouſneſſe ſhyning vpon vs in the highnoone day? For beholde, Ieſus Chriſt with his Goſpel bringeth vsſo great light, as we haue no excuſe. If wee ſay, I vnderſtande it not, it is too high and profounde a matter: what haue wee not doctrine large ynough, ſeeing that Gods will is ſhewed vs too the full? How then ſhoulde we be excuſed if wee knewe no more than Iob knew? And heerein it is to be ſeene, howe greate and horrible Gods vengeance is in the Popedome, ſeeing that thoſe beaſts durſt denie that a man ſinneth when hee [Page] is ſo tempted vnto euil, & hath ſuch prouocation in him, and conceiueth ſo euill thoughts, ſobeeit that he conſent not throughly to it. But Iob who (as I haue declared already) had no doctrine at all in cōpariſon of that we haue, did neuertheleſſe know this well ynough. And therefore let vs looke more neerely to ourſelues: & ſeing that God hath graunted vs ſuch grace & priuiledge, as to make his truth much more knowne vnto vs thā it was at that time: let vs be watchfull, & aſſoone as we opē our eyes & eſpy any vanitie or euill affection in vs, let vs thinke with our 10 ſelues, ô there is ſome euil hid vnder this, we haue offended our God, & therfore our eyes are attaynted already, ſeeing that the euill ſheweth it ſelfe abroade. If there bee ſparkes, is it not by reaſon of fire? Therfore we muſt learn to condemne ourſelues: and vndoubtedly if it were not for Gods mercy, wee ſhoulde be ouerwhelmed for it. For that is the portion of our heritage that is prepared for vs from aboue. True it is that men cannot iuſtifie vs: but we muſte be fayne to appeare before God, who will iudge of the matter farre otherwiſe. And Iob ſayeth expreſly from 20 aboue, from heauen. The repeating of this worde here is no ſuperfluous ſpeache. And why? For hee maketh a couert compariſon betweene Gods iudgement, & the opinions that we can purchace afore men. Ye ſee then that men may iuſtifie vs in all poyntes, and not know our filthineſſe and pouertie: by reaſon whereof wee ſhall be taken for little Angels, and thervpon thinke that there is nothing amiſſe in vs: but what haue we gayned by it? Nothing at all: for behold how Iob calleth vs vp aboue. Very well: true it is that ſinners may perchaunce cleere themſelues and eaſily 30 be allowed among men. (For there ſhall bee nothing but vertue to outwarde appearance) but they muſte come vp aloft and there will God ouerthrow all the vayne opinions that haue reigned for a time. And therefore lette vs learne, that like as we are blameworthy in that wee haue bene tempted to wicked luſtes: ſo alſo our hyre is prepared from heauen: that is to ſay, from aboue, except oure good God ſpare vs & vſe his fatherly goodneſſe towards vs. Thus yee ſee what wee haue to beare in minde, to the ende we may magnifie the goodneſſe of our God in that 40 he puniſheth vs not with rigour, and alſo be prouoked to aske him forgiueneſſe of our faults from day to day. Now it is ſayde immediatly, is there not a cutting off for the vnrighteous, and a puniſhment for ſuch as commit crymes [...]doth not God looke vpon my wayes, and doth he not nūber all my ſteppes? Heere Iob expreſſeth plainelye the portion and heritage whereof he ſpake. And it ſerueth to wounde vs the more to the quicke by the feeling of our ſinnes. True it is that he ſtandeth not vpon all the things that are ſpoken of in the lawe: nother vſeth he ſo many wordes: but yet doth 50 the holye Ghoſte gyue vs heere a common leſſon by his mouth. For when there is any talke of Gods iudgement, and of the puniſhment that he ſendeth vpon ſinners: we are ſo ſlow as the ſame moueth vs not a whit: & therfore our Lord is fayne to waken vs, & to make vs feele better how terrible his wrath is, & that it is a horrible thing to haue it ſo againſt vs. Thus ye ſee why Iob addeth the declaratiō that is cōteined here, ſaying: is there not a cutting off for the vnrightuous: or ſhall not the wicked man bee puniſhed? what is ment by this cutting off? that the wicked 60 deſerue to be rooted out, & that God ſhould vtterly ouerwhelme them and deſtroy them, according as the woord Cutting of importeth more than heyre and heritage. For (as I haue ſayd) men beare themſelues in hande, that they ſhall ſcape with ſome light puniſhment: and like as when an offender is kepte in pryſon and knoweth not that he hath deſerued hāging, he beareth himſelfe in hand that he ſhall ſcape with a whipping, or that hee ſhall be baniſhed: euen ſo (ſay I) men conceyue not Gods wrath as it is, neither knowe they the puniſhmentes which they are woorthy of, bycauſe they thinke not of the euerlaſting death. VVe ſee then how Iob, after he had ſpoken of the portion which is prepared frō aboue for the wicked, doth (not without cauſe) adde, that there is a cutting of & cō fuſion to deſtroy them vtterly. And heereby wee knowe that Gods ſpirite reproueth vs of rechleſneſſe. If we were attentiue at the firſt to know Gods iudgemēts, or at leaſtwiſe to vnderſtād our owne faultes: we ſhould not haue neede of the doubling of his woordes: it were ynoughe for vs to haue bene warned in one ſingle woorde. But after that the holie Ghoſte had ſpoken of the portion that God prepareth for all the deſpiſers of his lawe: nowe he addeth, a cutting of, bycauſe we be as it were brutiſhe, and when a man telleth vs a thing ſimply, we conceyue it not, but are poſſeſſed with ſuche dulneſſe, as we feele not the ſtrokes of Gods hand, though he ſtrike vs hard. And how then ſhall wee bee wounded as wee ought to bee, by the threatnings that he giueth vs? ſurely if hee do but ſpeake, we wil not be touched nor caſt downe in ourſelues, ſeing that we cannot bee ſufficiently humbled by the blowes of his hande. And ſo let vs marke well, that our careleſneſſe and dulneſſe are reproued here. VVherefore let vs wake, ſeeing that God calleth vpon vs ſo earneſtly, and lette vs learne to thinke better vpon ourſelues. This is it that we haue too marke in this verſe. In concluſion whereas Iob addeth, doeth not God looke vpon my wayes, and keepe a reckening of all my ſteppes? Let vs marke well that hee applieth the doctrine to himſelfe, whiche hee had ſet downe in generall. For he had ſayde, what is the hyre or portion of God from aboue? what is the heritage of God from heauen? Iob had ſpoken ſo of all men: and now he applyeth the ſame doctrine to his owne vſe, declaring to what purpoſe he had ſpoken ſo: therefore as often as Gods iudgements come to our remembrance, whither men do [...]l vs of thē, or we ourſelues reade thē: let vs haue the wiſdome to enter into ourſelues, and to looke euery one vpon his owne perſon. For Gods iudgemēts muſt not lie as it were buryed and neuer bee ſpoken of: but euerye man muſte make them auaylable to himſelfe, and put them too his owne particular vſe. Ye ſee then how we haue to marke, that after Iob had ſet downe a generall doctrine, he came by and by to the beholding of his owne perſone, ſaying: God ſercheth and knoweth my wayes: that is to ſay, foraſmuche as God is iudge of all men, I cannot eſcape his hand. For doth not God (ſayeth he) knowe all my wayes? and dooth he not keepe a reckening of my ſteppes? Thus much concerning the firſt poynt. And as touching the ſeconde, let vs marke alſo the ſtile that Iob vſeth: which is that God marketh his wayes and ſteppes, and keepeth a reckening of them. For it ſerueth too expreſſe▪ that God beholdeth them not aloofe, nor onely looketh vpon the things that are apparant to the worlde: but alſo looketh [Page] neerely and narrowly to all our woorkes, and noteth and marketh euerychone of them, and that his ſighte is not dimme, nor vieweth things at randon, but marketh, counteth & numbreth all things, ſo as nothing eſcapeth him, nother is any thing forgotten with him. Now then (I pray you) haue not we the better cauſe to conſider our wayes and to recken our owne ſteppes, when wee ſee that all is preſent before God? what is the cauſe why mē do ſcarcely know the hundreth parte of their ſinnes? yea and ſome man ſhall commit one faulte a hundred times a day, and 10 yet ſcarce thinke once vpon it: what is the cauſe hereof? It is for that wee thinke not that God watcheth ouer vs, nor that wee are ſo before his ſight, ſo as nothing may be hidden from him, nor he forget any of all our workes and thoughtes. Therefore lette vs way well the woordes that are cōteyned here: namely that God knoweth our waies and reckeneth our ſteppes, that is to ſay, that the number of them is ſet downe before him, and that euery article thorough out to the laſte, muſte come to account: ye ſee what they ſhall gayne whiche haue cloked their euill doing 20 with lying and flattering: for all muſte come to light. VVhat remayneth then? To looke more neerely to our ſelues than we haue bene wont to do, and to watche continually, to the ende wee bee not taken vnwares by the ſtales that are layde for vs on all ſides. And ſeeing we be in daunger of falling into ſo many vices wherewith oure nature is ſtuffed: let vs examine them well, that we may bee ſorie for them, and pleade guiltie before God: and in mourning for them, lette vs ſtyll confeſſe with Dauid, that it is vnpoſsible for vs to knowe all our faultes. And therefore lette vs pray our good God, that when he hath looked vpon the faultes and ſinnes whiche we ourſelues cannot ſee: it may pleaſe him to blotte them out, that by meanes thereof we may not repoſe the truſte of our welfare and ſaluation in any other thing, than in his receyuing of vs to mercie for our Lorde Ieſus Chriſts ſake, & alſo in oure hauing of the waſhing wherewith hee hathe clenzed vs, that is to ſay, the bloud which he hath ſhedde for our redemption.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs ſo too feele them, that beeing diſpleaſed with ourſelues for them, we may learne to hate them and abhorre them more and more, and to follow that which he commaundeth and appoynteth with greater earneſtneſſe and affection, and therewithall that it may pleaſe him ſo to reforme vs by his holy ſpirit, as he may reigne quietly in vs, and we be ioyned to him in ſuche perfection, as we may ſeeke nothing but to bee wholly conformable to his rightuouſneſſe, whiche thing ſhall then be accompliſhed, when he ſhall haue taken vs out of this corruptible lyfe. That it may pleaſe him to graunt this grace, &c.

The .Cij. Sermon which is the ſecond vpon the .xxxj. Chapter.

5 If I haue vvalked in leazing, or if my foote haue bene haſty to deceyte.

6 Let God vvey my vvorkes in the ballaunce of Iuſtice, and let him trie mine vprightneſſe.

7 If my ſteppes haue turned out of the vvay: or if my hart haue vvalked after mine eyes: or if any ſpotte haue cleaued to my handes.

8 Then] let me ſovve and let an other man eate the frute, and let my plantes be rooted vp.

AFter that Iob hath proteſted that he had liued chaſtly, in ſuche ſorte as his eyes were not defiled with one euill looke: nowe hee addeth, that hee had liued ſo 40 vprightly among his neyghbours, that his foote ſtepped not aſide too deceyte or malice. VVe ſee then that as now he toucheth another kinde of ſoundneſſe beſides that which he made mention of yeſterday. And hee will alſo lay foorth the principall poyntes of mans lyfe by particulars: and not withoute cauſe. For it is not ynough for a man too haue abſteyned from whoredome, except hee bee alſo cleere from thefte, guyle, & extortion: for God will not haue the things ſundred which he hath ſet togither. He hath giuen his whole 50 law to rule our life: and as he hath forbidden whordome, ſo hath he alſo condemned ſtealing, lying, extortion, and ſuch other things. Therfore if a man intend to ſerue God, it is not ynough for him to bee cleere from one ſinne, but he muſt frame his whole life after the Law. For (as I ſayde afore) it were otherwiſe a ſeparating of the things whiche cānot by any meanes be put aſunder, without apeachemēt of Gods rightuouſneſſe. Thus ye ſee why Iob, after he had made proteſtation of his chaſte and cleane lyfe, addeth, that hee had not beguyled any man, and that his foote had not 60 ſtepped aſide at any tyme vntoo leaſing or malice. And this is well woorthy to be noted. For one of the principall parts which God requireth in his lawe, is that we ſhoulde haue the ſayd vprightneſſe, that we walke not into bywayes & ſuttleties, to drawe our neighboures goods vnto vs: and ſurely it is a very difficulte vertue, ſo to do, howbeeit that euery man is deſirous to be counted vpright. For the nature of mā is alwayes ſo giuen vnto hypocriſie, that there is not ſo much as one worde to be hearde, wherein there is not ſomewhat amiſſe: inſomuch that when we buy and ſell with our neyghboures, wee are alwayes diſguyſing of things to drawe all to our owne profite. Seeing then that we perceyue ſuch a roote of deceitfulneſſe in vs, we haue ſo muche the more neede to giue our mindes to this vprightneſſe & ſoūdneſſe, ſo as we may proteſt before God, that our lyfe hath not ſwarued aſide vntoo leazing. Alſo there is another reaſon: that is to witte, that deceytes are worſe than open violence: like as he that killeth a man by poyſoning, is more faultie than he that ſlaieth a man with his ſworde. And why? For this trayterouſneſſe of killing a man vnder the coloure of making friendſhip to him, or of making him good cheere: is a verye deteſtable thing, and the cryme is vtterly vnpardonable. Euen ſo when a man beguileth his neyghbour by craftineſſe, and creepeth into his boſome by ſuttletie, ſo as a man cannot beware of him: is it not a ſigne of a more treacherous nature? [Page] Theſe two reaſons therefore ought to teach vs ſo to follow vprightneſſe and ſoundneſſe▪ as our neyghbours may not by any meanes be beguiled by vs. And that is the firſte thing which we haue to marke heere. Furthermore let vs vnderſtād, that truth is a precious thing before God, in ſo much that he taketh that name vpon him when he intendeth to expreſſe what a one he is. Needes then muſt vntruth & guilefulneſſe be ſo much the more deteſtable before him, bycauſe they be full contrarie to his nature. Alſo when it is ſayde that we muſte be faſhioned like vnto the 10 image of God, S. Paule ſetteth downe true holineſſe: as if he ſhould ſay, that whereas men are giuen to hypocriſie, & there is nothing but counterfetting in them: to the intent they ſhould come neerer vnto God, & be brought to his obedience, hee printeth his marke vpon them, that he may know them for his children. And then doth his true holineſſe reygne in them. But if men be not gouerned by Gods ſpirite, there reigneth nothing but faynedneſſe and ſlineſſe in their fleſh, that is to ſay, in their corrupt nature. To be ſhort, let vs learne that if a man walke not ſoundly,20 nor go not ſtreight in his buſineſſe when he dealeth with his neighbours: although he had all the other vertues that coulde bee named, they were nothing if hee wanted this pureneſſe before God, would we then haue our life well liked of? let vs gyue our mindes wholly to this vprightneſſe and ſoundneſſe, that we walke not in guylefulneſſe and vntruth. Furthermore let vs marke alſo how Iob ſayeth, let God wey all in the ballaunce of iustice, and let him trye mine vprightneſſe. This ſimilitude of the ballaunce is very notable: for it ſheweth vs what maner of iuſtice wee ſhall 30 haue, & what account we haue to yeelde, & how we may be liked of & allowed: that is to wit, by Gods weying of vs in the ballaunce of iuſtice. And how is that? his law and will (as hee hath declared them vnto vs) are a ballaunce wherby to know whither our woorkes be good & receyuable. For like as wares are weyed when men ſel them by the pounde: euen ſo alſo muſt our workes be iudged. And howe? By Gods ballaunce. I haue tolde you that this doctrine is very profitable for vs, bicauſe men chalēge more to thēſelues than is meete for them, & beare themſelues 40 in hand that their works ſhall go for good, euē when they gouerne thēſelues after their owne luſt, by reaſon wherof they would not that God ſhoulde gayneſtande any thing that they haue imagined, but they vtterly diſanull all his authoritie. It is a woonder that a man ſhoulde deſire to be maſter of his owne life▪ and to be his owne guide, as who ſhould ſay that God might cōmaunde him nothing. True it is that men woulde be aſhamed to ſpeake ſo: they will not ſay, it is in me to gouerne my ſelfe, I wil follow mine owne brayne, God ſhall not meddle with commaunding 50 me any thing. Ye ſee a horrible blaſphemie which mē will not vtter with their mouth; but what for that? they folow their owne opinion which they haue cōceyued: I pray you do they not auaunce themſelues aboue God? and do they not labour to thruſt him downe by bereuing him of all ſoueraintie, ſo as he might not commaunde them any more? If a man doo whatſoeuer commeth in his owne head, and whatſoeuer he himſelfe deemeth to be good, ſo as he would that God ſhould allow it and not bring him any more to obedience too ſay vnto him: this is euill bycauſe 60 God hath forbidden it, or this is good bycauſe God hath commaunded it, but followeth his owne liking and imagination: doth not ſuch a man go about as it were to ſet himſelfe in Gods roume. It is therfore a diueliſh preſumption, & yet notwithſtanding it is as common as any thing. VVherfore let vs marke well, how it is ſayd in this ſtreyne, that it behoueth vs to come to the ballaunce, and there to receyue iudgement either with vs, or againſt vs, according as God ſhall haue tried our workes▪ namely by the rule of his law, & not by our owne luſtes. Men imagine another ballaunce that is very fooliſh & groſſe: that is to wit, to recompence the faultes which they haue cō mitted before God: and that is the meane wherby ſatisfactions were brought in into the papacie: and this ballaunce haue they allotted to Saint Michaell. For they put mens good workes into the one ballaunce, & theyr euill works into the other: and if a man haue done more good than euill, the Papiſts are of opinion that he is quit before God. See here an Apes toy which is ouer groſſe. For it is written, he that doth theſe things ſhall liue in them. God promiſeth not life & ſaluation for accōpliſhing ſome one peece of the lawe, but for performing the whole in all reſpects. Contrariwiſe it is ſayde: curſed are they that performe not all the things that are conteyned heere. And therefore if we breake but one article of the lawe, we are guiltie in the whole, as ſayeth S. Iames. Thus then (as I haue touched before) it is an ouer doltiſhe and beaſtlye imagination: to matche good and euill after that ſort one agaynſt another, thinking that there may any exchaunge or recompence be made before god. But as I haue ſaid alredy, this ballance is gods law: and thither ſhal our works come to be weyed, and looke what is founde conformable to Gods lawe, ſhall bee taken and allowed for good: lyke as marchandize that are lawfull are put into the ballance, and men pay for them according to theyr weyght. Euen ſo alſo it behoueth vs to come to the lawe of God. It is to no purpoſe (as I haue ſayde alreadie) for men to bring their owne weightes and meaſures, and to deſire to haue them credited. For in Cities there is a common beame or ballaunce, and euerye man ſhall not haue his owne weyghtes and meaſures, nother were it reaſonable and lawfull ſo to haue, for then would all go to hauocke: And for the preſeruation of good pollycie, order, and equitie, there had neede to bee one certayne and euen ballaunce for all other to be ruled by. Therefore when men go aboute too make theyr woorkes good by their owne iudgemente and opinion: it is as if they woulde forge a newe ballaunce: but wee knowe what a falſehoode that were. Hee that ſhall haue falſified the common weightes ſhall be condemned, and that iuſtly: then if a man falſifie the rule of good lyfe, which is more precious before God than all the weyghtes in the world, hath he not committed a greater cryme than if hee had forged ſome wares? Seeing that cace ſtandeth ſo, lette vs learne too rule ourſelues as the Scripture ſheweth: that is to witte, let vs in all our workes conſider well what God hath appoynted, and let vs without replying take that for good whiche he alloweth in his lawe, and reiecte all that for euill whiche hee forbiddeth there. If wee deale after this ſorte, there will be none of theſe fooliſhe deuotions among vs which reygned in the papacie. For whereof commeth it that menne doo ſo lifte vp themſelues, and euery one deuiſe [Page] ſome meenes or other of ſeruing God, to ſay, this is good and I will do ſuche a thing? It is bycauſe all of them bring falſe weyghts & falſe balaunces. For euery mā wold preferre his owne deuice, but God reiecteth & condemneth euery whit of it. Therefore lette vs haue the meekeneſſe to rule and gouerne our life by the commaundements of God: and then all his deſire of hauing ſundry meanes to ſerue God withall, ſhall be layde away, and wee ſhall haue one common, certayne and infallible rule. And why? For there is but the onelye one ballaunce of Iuſtice, and 10 there is but one onely lawe of God too gouerne vs: and although there bee a difference of eſtates, yet are we all called backe to one generall way. VVhen hee ſayeth, thou ſhalt not committe adulterie, thou ſhalte not ſteale, thou ſhalt not lye, nor beare falſe witneſſe, he ſayeth it as well to the greate as to the ſmall. Then ſeeing our Lorde ſendeth aſwell Kings as handycraftes men too this generall rule of lyfe, ſhewing vs a broade way to the ende wee ſhould not go amiſſe: we be ſo muche the leſſe to be excuſed if wee couet not to holde vs to it, and alſo laboure 20 not to giue good example to our neyghboures, and ayde one another, to frame ourſelues after ſuch a ſorte vnto Godwarde, as wee may all of vs obey him, and bee fully ſubiect to him as it becommeth vs. Nowe if men ſhunne this ballaunce and meaſure: yet ſhall they not gayne by it. For it is ſayde immediatly, lette God trie myne vprightneſſe. VVherein Iob ſheweth, that it belongeth onely vnto God to iudge whether wee bee good or euill. True it is that hee ſignifieth twoo things: the firſte is, that God will not iudge mennes liues at auenture, but onely by his 30 lawe: and the ſecond is that there is no competent iudge but he alone, and that although men vſurpe that prerogatiue, yet notwithſtanding their opinion ſhall bee ouerthrowne, bycauſe it is but an ouerweening. VVherefore we ought to marke well this poynt, that God will iudge our workes by the triall of his lawe: and that ſerueth, firſt to beate downe all the vayne truſte of hypocrites whiche bring their pelting traſhe before God, and will haue him to content himſelfe with it. As how? I haue done this, & I haue done that (ſay they:) according as we ſee how that 40 when the Papiſtes haue taken much payne in their deuotions, they thinke that God is in their debte for it: or elſe that hee woulde neuer quite them, vnleſſe they broughte ſuche things with them. No no, lette them go aske theyr wages of him that did ſette them a woorke: For God diſalloweth it euery whit. Hee affirmeth that hee will iudge mens workes by putting them into the ballaunce, that is to ſay, by examining them after his law. He will not deuiſe a newe iudgement: But hee hath giuen vs his lawe. And that God is bothe the lawegiuer and alſo the iudge: are 50 things that go ioyntly togither. Howe do we thinke that God ought too iudge? According to that whereby men haue bene taught aforehande, that is to wit, by his lawe. Then is there an agreableneſſe betweene the lawe which he hath giuen vs to keepe, & the iudgement that he muſt execute. Thus thē, as cōcerning the firſt poynt, ye ſee the hypocrites ſhall bee confounded in their vayne preſumption, in that they thinke their woorkes ſhall bee allowed, & yet yeeld no reuerence to Gods law, but beare themſelues in hande that God ſhall owe them an ouerplus if 60 their doings be compared togither and laide into the ballaunce. But wee be warned, that if we haue indeuered to followe Gods will, and to ſubmitte ourſelues therevnto: then are our workes acceptable vnto God. The world wil perchance condemne vs: according as wee ſee howe the Papiſts haue no liking of any thing that we do. And why? Bycauſe there are not ſo many gay pompes and goodlye deckings among vs, as there are in their Synagoges. For if a man come into the Churches of the papiſtes, hee ſhall finde them as full of gewgawes as they can be ſtuffed. And yet in the meane while they are but Apes, and they make no reckening of our doings. For to their ſeeming it were a ſmall matter to come thither too pray vnto God, without the gay ceremonies that gliſter amōg them. But what for that? It is ynough for vs that God alloweth vs. And howe? let vs looke vpon his law and vpon the things that hee requireth of vs in the Scripture: for the thing which muſt ſtirre vp the faithfull, & giue them courage to ſerue God according to his will: is that they knowe howe we muſte not follow any other thing, than that whiche is agreeable in all reſpectes to the doctrine whiche wee haue receyued as now in the Goſpell. The woorde that I haue ſpoken (ſayeth he to the Iewes) ſhall iudge you, and not I. Furthermore lette vs alwayes conſider, that it behooueth vs to come to account before the greate iudge, and that it will not boote vs to haue bene flattered and prayſed of men. For it is ſayde, that God will trie. By theſe wordes he ſignifieth, that all the tryalles that are made as nowe, haue no certayntie nor any ſtay to reſte in, but that God will ouerthrowe all. VVherefore lette vs learne to walke in ſuche wiſe, as wee may proteſt before God, that all our labouring and traueling hath bene towardes him, that our deſire hath bene to be ſubiect vnto him, and that wee haue euer honored him as our guyde and gouernor: Lo what wee haue to marke in this ſtreyne. And now Iob addeth conſequently, if my foote or pace ſtepped out of the way, or if my heart haue walked after myne eyes, or if any ſpot haue cleaned to my handes. This is according too the talke whiche hee had concerning his vprightneſſe and ſoundeneſſe: howbeeit he expreſſeth the thing yet more, which hee had ſayde afore. And firſte of all hee proteſteth that his foote ſtepped not out of the way. Verely wee cannot lyue ſo perfectly, but we muſte make many falſe ſteppes, & oftentimes ſwarue to and fro, though it be but through ouerſight and frayltie. But heere Iob declareth that hee ſteppeth not out of the way: and hee vſeth the ſimilitude of way (as the Scripture is woont to do:) and it ſerueth to draw vs the better too the obeying of God. VVhen as Gods lawe is called a way: I pray you ought it not to bee as a ſpurre to pricke vs forwarde to walke as God hathe ordeyned? and ought it not alſo to bee a bridle to holde vs in ſubiection? if wee haue occaſion to go to any place, do we not deſire to keepe the beſt way: yea and the ſhorteſt, eaſieſt and certayneſt? And if any man beguyle vs: are we not very angry with him for it? And if wee ſtray, doth it not grieue vs? In ſomuch that euery ſtep werieth vs, and we thinke we haue a clogge of lead at our heeles, when wee knowe not whither wee bee right or whether we go out of our way? Seing then that men are ſo careful to knowe the right way in their trauayling, that they may come wel to their iourneyes end: is it not great pitie that in the way of our lyfe, wee are willing too go aſtray, and [Page] ſeeme to be deſirous of it? for we are not only negligent of inquiring, to the intente wee might not ſtarte aſide nor ſtep out of the way: but alſo when the way is before our eyes, ſo as God pointeth it out with his finger and calleth vs thither, incoraging vs to follow him and warning vs to turne nother to the righthand nor to the left, but to keepe on the hie way as he ſheweth it vs: we are not willing to take heede to it. And the cauſe why the Scripture vſeth this ſimilitude of a way, is to ſhew vs that if we miſſe of our way, our ignorance can not excuſe vs. And why?10 For God hath ſhewed vs his wil: and if we obey him, it is a good and infallible way: we can not ſteppe aſide nor run aſtray like wandering vacabounds. Contrariwiſe, they that can not conforme themſelues to God and to his lawe and his word, may well run and gad, and trudge vp and down as the Prophet Eſay ſaith: But that ſhall bee to trie their legs, and yet not further their way a whit. Then like as the worde ballance which Iob hath vſed, ought to holde vs in awe ſo as we preſume not any thing of our own head, but indeuor to frame our life to the will of God: ſo alſo the 20 worde way ought to teach vs, not to walke as wee thinke good, but to hold vs wholy to that which God ordeineth. Thus ye ſee in effect what we haue to remember in Iobs proteſtation: that is to wit, not that he neuer did amiſſe (for that were impoſsible for a man though it were but in reſpect of frailtie and ignorance as I ſaid:) but his not turning out of the way, doth vs to wit, that he ran not aſtray according as he addeth, ſaying: If my hart hath folowed mine ties. For hereby he meneth that he was notſo euil minded, as to conſent to any of the vanities, which men conceiue 30 in beholding the things that they like of. For (as I ſayde yeſterday) al our lokes are as many ſparkles to kindle the fire of our luſts within vs. For our nature is ſo froward, as wee can not ſee any thing that is faire or good, but wee drawe it to an occaſion of offending God. For if a thing be faire: ſtraightwayes we be in loue with it. And howe? with a wicked luſt. And if it be good: our deſire is kindled at it. And in what wiſe? vnto euill. For as much then as mē are ſo lightminded in conſenting to their wicked luſtes, Iob ſaith that his hart folowed not his eyes: howbeit there 40 might ſeeme to be ſome contrarietie betwene this maner of ſpeach, and the talke that he had yeſterday. VVhy ſo? I told you that all vnchaſt lokes that are attainted with any vice: proceed from the hart, and are a token that the hart is corrupted. And thervpon I alledged that which is ſpokē by Moyſes of Adam and Eue: namely that they loked vpō the tree of the knowledge of good and euill, and ſa [...] that it was to be liked: and therefore that it could not be, but that ther was alreadie ſome leude luſt within them which perſwaded them vnto euill: for the eye of itſelfe woulde 50 not ſinne, vnleſſe it were prouoked by an euil mind. How then doth Iob ſay here, that his hart folowed not his eies? But I ſayd therewithal yeſterday, that when we open our eyes, there come many leude thoughts to our mind. How beit that ofttetimes we be not tickled with thē: for God holdeth vs in awe by his holie ſpirit. Otherwiſe it is certaine that we ſhould not onely be tempted and prouoked to euill, but wee ſhould alſo fall and bee ouercome out of hand. Then may we perchāce conceiue ſome euil thought at the firſt ſight, and yet not bee led awaye with it by any 60 meanes. That was one poynt. Therevpon alſo I did ſet downe three degrees of faultineſſe: the firſt, was when we haue but onely a conceyte: the ſecond, when the heart is ſomewhat moued with it: and the third, is when the will is fully reſolued and determined vpō it. But now we haue to note, that for aſmuch as men are conceiued and borne in ſinne, and wholly giuen to corruption: that is the welſpring from whence we haue our wicked thoughts. For as ſoone as we open our eyes, ſome temptation will ſtep before vs, yea though we ſticke not to it but vtterly ſhake it off, ſo as we be not a whit moued with it. Though ſuch a thing waue before mine eyes: yet notwithſtāding no part of my hart inclineth therevnto, but I do vtterly abhor it. From whence then commeth this conceit? Euen of ſinne which dwelleth in vs, & wherin we be as good as buried: for if Gods image were the ſame in vs that it was in oure father Adam at the beginning: vndoubtedly al ourſenſes (as was declared yeſterday) ſhuld be pure and clean with out any infection, and all our lokes ſhould tend to God. So ſone as we ſhould looke vpon any creature, the glorie of God would vtter it ſelf in it, and we ſhould be led by it to honor him: and to bee wholly inflamed with his loue. There would be no vanitie nor diſorder: and much leſſe would there bee any wicked rebelliouſneſſe: in ſo muche that we ſhould not ſee any thing, but it would further vs to goodneſſe. Then let vs marke, that all vnchaſt lookes and all other temptations which we conceiue by mean of our eyes, do ſpring out of the ſayd fountayne of originall ſinne, that is to ſay, out of the ſaide corruption which wee drawe from our father Adam, and from the frowardneſſe of our nature in as much as wee bee alienated from God. Now then we ſee that theſe two things may wel ſtand togither: namely that a man ſhould be tempted to euill by the wickedneſſe of his hart, and yet notwithſtanding that the conceit which commeth of the eyeſight, ſhould be before the affection of the hearte. And howe is that? I haue told you alreadie, that our eyeſight is a tempting of vs to followe the wicked luſtes of our hart, when the euill is alreadie conceiued within. Ye ſee then that ſinne goeth formoſt: and ſo it muſt needes be concluded, that if the hart were not infected with corruption, our eyes ſhoulde bee cleane. It is true: but yet for all that, it is true alſo that we are ſometimes tempted without any inward affectiō: like as Ieſus Chriſt him ſelfe was often tempted, and yet notwithſtanding had not anye vncleanneſſe in him: but was tempted after ſuch manner, as a ſound nature might bee: he had outward ſightes, but his will continued ſtedfaſt in goodneſſe, for there was no corruptneſſe at all in his ſenſes. But it is otherwiſe with vs: for all oure ſenſes are corrupted by reaſon of ſinne. Neuertheleſſe there may be ſome corruption in our ſenſes, and yet our will ſhal abide ſound ſtill, according as was declared yeſterday by the diſtinction that I did ſet downe then, and which I repeated euen now. If this be to darke, I will treate of it yet againe a little plainelier: if we be tempted with hautineſſe when wee lift our eyes to heauen or if we be tempted with coue touſneſſe when we loke vpon the goods of this world: ſo as we deſire to haue this or that: ſaying, I would ſuche a houſe were mine, I would I were owner of ſomuch medowe or of ſo many Vineyardes: or if wee ſee any other things, and bee ſtricken with any couetouſneſſe: if oure hart imcline that way, ſo as we haue any inward deſire, or [Page] feele any burning within vs: and that it be not long of vs that wee haue not the thing which our liking luſteth for: then doth our hart walke after our eyes: that is to ſay, our heart hauing conceiued amiſſe, thought by reaſon of the eyeſight thorough the corruption of originall ſinne, hath followed it: that is to ſay, hath yelded to a motion which was contrarie to Gods law: and we haue not bridled our affections in ſuch wiſe, but that ſomewhat hath ſtirred vs vp vnto euill. But if wee haue the conceyte to ſay, this is fayre: and yet notwithſtanding do ſtoppe there: or elſe 10 do ſay this thing is to be liked, and yet therewithall haue ſuche ſtay of ourſelues, as to ſay alſo, It is meete for mee to be contented with that which God hath giuen mee: I ſay if our heart abyde fettled there, and be not ſhaken, nor toſſed, nor pricked and prouoked, but ſtand ſtedfaſt in our contentation and pouertie: then doe oure bodily ſenſes make vs to conceiue ſome euil thought, and yet notwithſtanding, the heart is ſettled without mouing. To be ſhort, our eyes may pechance wander, and bee exceſsiue in gaſing about, which are to be condemned bycauſe they proceede 20 of originall ſinne. But God imputeth it not vnto vs as I haue ſayde. Furthermore, whereas Iob ſayth heere, that his heart walked not after his eyes: we haue to mark thervpon, that our eyes which were created to loke vpon Gods workes, to the ende wee might be taught to loue, reuerence and feare him: are become as it were the bandes of Satan, and are as it were inticers, which come to beguile vs and worke our deſtruction. God I ſay hath created our eyes. To what ende. To the ende that whiles we be in this worlde, wee ſhould haue abilitie to diſcerne betweene 30 things, and that the ſame might lead vs vnto him. VVhither we looke vpward or downward, do we not ſee that our Lord calleth vs to himſelfe? Are not all the creatures both in heauen and earth, meanes to allure vs too come vnto God? Then doth he not onely ſay come vnto me: but alſo hee draweth vs thither by his goodneſſe, according as wee ſee howe hee ſheweth him ſelfe liberall towardes vs: and therein alſo miniſtreth occaſion to vs to walke in his feare. Thus ye ſee to what ende our eyes were made. For if we had no eyes, we ſhuld not haue ſuch 40 meanes to behold Gods glorie in all poyntes as we haue. But we are ſo froward, that we vſe our eyes cleane contrarie to the will of God. For (as I haue ſaid) our eies dazel vs, and deceiue vs: and as oft as they open, it is to hale vs away and to make vs run aſtray, to the end we ſhould become like brute beaſts, full of wilde and vnruly luſts. And beſides that, they are as two firebrondes to ſet vs on fire. VVheras they ought to receiue Gods glory to tranſform vs therevnto, they receiue Satans firebronds to kindle all our affections, to the intent our whole deſire might be to 50 offend our God, and to aduaunce our ſelues againſt him. Thus ye ſee a poynt which we ought to marke wel, to the end that euery one of vs might beware. And furthermore for as much as wee can not vtterly bee diſcharged of our frailtie and corruption, but that our eyes wil be wandring and drawe vs away, and there will euer bee ſome ſodaine conceyts to allure vs vnto euill: let vs at leaſtwiſe bridle our heartes, and let not our affections bee gadding wyth our eyes, to make vs ſtraye from the way aforeſayde, but let vs learne to holde our ſelues vnder the obedience of 60 God in all ſubiection and feare. In the ende hee addeth that if he had any ſpot cleaning to his bandes. This is yet one other ſimilitude, whereby he meeneth to declare yet better the vprightneſſe of his life. For like as we hādle things with oure handes: ſo alſo when wee haue to deale with men, all things that wee deale with, doe as it were paſſe through our hāds, & are handled by vs. Iob then meneth that in his affayres and dealings with men, hee was neuer ſtayned with any craftineſſe, violence, corruption or ſuch other things. And ſurely that was a greate vprightneſſe. Neuertheleſſe wee muſt alwayes marke, that Iob ſpeaketh not of him ſelfe in waye of boaſting, but rather the holie Ghoſt intendeth heere to giue vs a myrrour of perfection, to the ende that when wee knowe there is any ſpot in vs, we ſhould aſſure ourſelues that God calleth and ſummoneth vs to our accoūt, and that we can not eſcape vnpuniſhed. For by and by there is a curſe added: let mee ſowe (ſaith Iob) and let an other man eate, and let my plantes be plucked vp, as if he ſhuld ſay: If I haue labored to inrich myſelf by vnlawfull gaine, let God plucke away al my ſubſtance, and let all periſhe and goe to hauocke. Yee ſee in effecte what is ſhewed vs here. Now therefore let vs take heed [...] to walke more carefully than we haue done. For men diſpatche them ſelues thereof too lightly. If they haue any meane trade of lyuing, and contente them ſelues with it howe ſo euer they fare: Strayght wayes they are rightuous (ſo thinke they them ſelues) and there is nothing amiſſe in them. But yet for all that, wee muſte bee fayne to come to the ballance, as I haue touched before. And bycauſe the lawe of God moueth vs not, the holie Ghoſt addeth one other helpe: which is, that in the example of Iob, hee ſheweth vs howe oure lyfe ought to bee ruled. Thus yee ſee howe by the way wee haue to marke, that Iob mente not to magnifie him ſelfe, but to ſhewe in his owne example howe we ought to liue. Beſides this alſo, although wee haue indeuered to walke in ſuche perfection as wee haue brydeled our affections, as our wandring luſts haue haried vs away, as we haue alwayes preſerued euerie mans right, and as wee haue not vſed anye crafte or malice againſt any man: yet muſte wee alwayes hang downe oure heades before God, as wee haue ſeene heeretofore. And if God ſcourge vs, although it be not for oure ſinnes, but for ſome other purpoſe, as namely to humble vs, or to trie our pacience: yet muſt we caſt down our heades ſtill, and furthermore acknowledge that wee are alwayes guiltie howſoeuer the world go, and that God ſhall alwayes finde ſome faulte in vs, ſo as he might iuſtly reiect our whole life. Thus ye ſee how we ought to practiſe this ſentence. Neuertheleſſe (to be ſhort) it behoueth vs to haue our eyes alwayes faſtned to oure handes: that is to ſay, to deale ſo purely in all things that wee take in hande, as our doings may not in any wiſe be ſtayned: but it is hard for vs to haue ſuch a pureneſſe: for looke howe many dealings wee haue to doe with, ſo many peeces of pitch do paſſe through our handes. And howe is it poſſible that we ſhould ſcape without catching ſome ſpotte? God therefore muſt bee faine to worke in that cace, and too preſerue vs euen after a woonderfull faſhion. And it ought to prouoke vs greately too prayer, when wee ſee there is ſuche an vncorruptneſſe required at oure handes, and wee drawe cleane backwardes: in ſo muche that wee are ſo farre off from beeing cleane, as wee perceyue not [Page] the ſpottes and blottes that are in vs. Then remayneth there none other ſhiftes, but to flie to God for refuge, not only to craue forgiueneſſe of the faultes that are paſt, but alſo to deſire him to guide vs by his holie ſpirite, and too keepe our hands cleane, ſo as we may be reſtrained from all craftineſſe and malicious dealing in all things that we haue to do with men, what ſo euer they be. More ouer let vs marke well the curſe that Iob ſetteth downe here. For although hee applie it but too his owne perſon: yet notwithſtanding he pronounceth generally what payment is 10 prepared for all thoſe, which defile their handes after that ſort, with the wickedneſſe that they haue deuiſed againſt their neighbors. Do the couetous men indeuer to inriche themſelues at other mens coſts? Is a man ſo giuen to him ſelfe as he paſſeth for nothing in this worlde, but to grow riche? Let vs not thinke that the ſame ſhall indure long: but that at length God will execute the thing which hee pronounceth heere: that is to wit, that ſuch as haue planted ſhall not eate of the fruite. And in verie deede wee ſee that ſuche as haue heaped moſte goodes togither: inioy 20 them not, but God bereeueth them of them. And oftentymes a man needes not to forbid them the eating and drinking of the things that they haue gotten. For they themſelues are ſo niggardly, as they dare not cheriſhe themſelues, but pine awaye, and become their owne tormentours. And afterward, looke what they had gathered togither in long time with great labour: that doth God plucke and ſweepe away: their children make a fayre diſpatch of it: and the goodes that were reſerued ſtill to bee the laſt, ſhall oftentimes make a rope for their children to 30 drawe them to the gallowes. VVee ſee theſe iudgements of God before our eies: therfore let vs learne to walk vprightly, & not think that thoſe which haue gathered moſt in this worlde, are happieſt. And why? For Gods curſe is alwayes at their taile, and can not miſſe thoſe which haue pilled and polled other men of their goodes. VVherefore let vs bethinke vs to be contented with the litle that God ſhall giue vs, aſſuring oure ſelues that if wee walke continually in his feare, hee will bee a good foſterfather to vs, and neuer faile vs, if we deale like children towards him, and vſe true loue and brotherly vprightneſſe towards all our neyghbours.

Now let vs fal down before the face of our good God, with acknowledgement of oure ſinnes, praying him ſo to open our eyes, as we may walk before him, and as it were in his preſence, and that ſeeing he hath ſhewed himſelf ſo familiarly vnto vs by his worde, we alſo may behold him as he hath declared himſelfe there: and that there with all wee may make ſuch a triall of our whole life, as wee may peceyue the wretchedneſſe that is in vs, and the miſeries wherevnto we be ſubiect, and flie vnto the remedie which hee hath ſet forth vnto vs by his goodneſſe, whiche is to haue recourſe vnto his mercie, and to praye him to guide vs in ſuch wiſe by his holie ſpirite, that we renouncing all oure wicked affections, maye ſeeke to frame oure ſelues wholy to his holy will, and to walke vnder his obeiſance, vntill we be come to the full perfection wherevnto it behoueth vs to tende all our life long, and which appeereth alreadie in his Angels. That it may pleaſe him to graunt this grace, &c.

The .Cxiij. Sermon, which is the third vpon the .xxxj. Chapter.

9 If my heart haue beene deceyued in any vvoman, or if I haue laide vvaight at the doore of my neighbour.

10 Let my vvife grinde vnto another man: and let ſtranngers bovv dovvne vpon hir.

11 For that is a looceneſſe and iniquitie to be condemned.

12 It is a fyre that deuoureth all too deſtruction: yea and vvhich ſhould plucke vp the roote of my reuenue.

13 If I haue refuſed the iudgement of my ſeruant, or of my maid vvhen they ſtriued againſt me.

14 VVhat ſhall I do vvhen God ſtandeth vp? And vvhat ſhall I anſvvere vvhen he doth viſit me.

15 Hath not he that hath made him made me [alſo] in the vvombe? And hath not he faſhioned vs in the vvombe.

WE haue heere twoo proteſtations of Iobs making, which are worthie to bee marked. The one is that hee had liued ſo chaſtly, as hee was cleere before 50 God from ſeeking to abuſe any mans wife. And the other is, that hee had not bin proud nor cruell towards ſuch as were his vnderlings: and therwithal had bin ſo far off frō vaūting himſelf againſt his equals, that toke where he had moſt power, there he ſhewed him ſelf moſt gentle and mylde. But it behoueth vs to beare in mynde, what hath bin ſaid heretofore: that is to wit, that Iobs proteſting to haue walked rightly before God and mē, without doing any mā wrong: was not in any one kind alone,60 but in the whole law of God: according as he laieth forth the things that are conteyned therein, which doing of his ought alſo to be a ſpeciall warning vnto vs. For (as I haue ſhewed before) it is not inoughe for vs to indeuer to diſcharge our duty in ſome one point only, and leaue the reſt vndone. For God will not haue the things ſeparated and diſmembred, which hee hath ioyned togither in his lawe. VVherefore let vs beare in mynd what hath bin ſet down heretofore. Now let vs follow the order which Iob kepeth here, and mark how the reſidue is added. As touching that which he ſpeaketh of aduoutrie: the mening is, that he offreth himſelf to ſuffer the ſhame of hauing his own wife abandoned to whoredome, if he had ſought to abuſe any mans wife. Let other men (ſaith he) bow down vpon my wife, and let hir ſuffer that reproch, yea and let me indure it as well as ſhee. If I haue beene led away, or if I haue layde wayte [Page] at my neighbors doore, that is to ſay, if I haue watched to do him any harme. And afterward he declareth why hee abhorred whordom ſo much. For (ſaith he) it is a wickedneſſe, yea and an iniquitie that belongeth vnto Iudges▪ that is to ſay, which is worthy to be condemned. For it is a deuouring fire and a thing that would plucke vp my welth by the roote. Thus yee ſee howe Iob continued in chaſtitie, and gaue not him ſelf to the filthineſſe of whordom, bicauſe he knew it was a curſed thing, and ſuch an offence as God could not beare with. Now as touching the puniſhmēt which he ſetteth 10 down here, it is the iuſt reward of whoremaſters and aduouterers: that is to wit, that the like ſhuld be done vnto them, as they haue done vnto others. And not onely in this text is mention made of it: but we haue a notable example of it aboue all others in the perſon of Dauid. For although he were a holie prophet and a king choſen out among all mankind, hauing recorde that God hath found him according to his owne hart: yet notwithſtanding we ſee what puniſhment fel vpō him for ſtepping once aſide, and for rauiſhing another mans wife. For the Prophete 20 Nathan declared Gods curſe vnto him, ſaying: thou haſt done this in ſecrete: but it ſhal be payd thee openly, and the ſunne ſhall beare witneſſe of it. Dauid had wrought ſo wilily (as he thought) that his ſinne ſhould neuer haue bene known to the world, but he ſhould haue gone clere away, for as much as no man did reproch him with it, or mutter of it. But God reuenged the hypocriſie, and told him that although he had done the wickedneſſe in ſecret, yet it ſhould come to open light, and he ſhuld be aſhamed and his ſinnes be known to all men. And how? It was a hideous 30 thing that his owne ſonne ſhoulde cauſe a trumpet to be blowne to aſſemble the people, and there in the opē ſight of the world, put the kings concubines to al villanie. Behold here an inceſt againſt nature: and yet God declareth that this hapned not by caſualtie. I is it (ſaith he) that haue done it. As if he ſhould ſay, let not men loke onely at the perſon of Abſolon without going any further. True it is, that mē ought to abhor him for breaking the order of nature in that wiſe, or ouerthrowing all honeſtie, and for working ſuche villanie towards his father: neuertheleſſe 40 I alſo (ſayeth the Lorde) haue wrought in this cace, and men muſte not thinke it too haue happened by caſualtie or aduenture, but it is I that haue done it, ſayth the Lord. Seeing that God ſpared not ſuche a Prophete, and a man indued with ſuch excellencie, as he had led his whole life in ſounde vprightneſſe, ſauing in his fall with the wife of Vrias: If God I ſay, vſed ſuch a rigoure towardes Dauid whome he had choſen: how ſhall he ſpare the whorhunters that make a continuall trade and ordinarie art of abuſing other mens wiues, and lie alwayes in wayt to bring 50 their wicked purpoſes aboute? Muſte they not needes feele that there is a Iudge in heauen, which will not ſuffer ſuche a wyckedneſſe vnpuniſhed? God therefore maketh ſuch reprochfulneſſe to return vpon themſelues: but yet let them vnderſtande, that they receyue a iuſte payment, and ſuche a one as they haue deſerued: and let them learne to humble themſelues before God. Furthermore, when they heare it threatned, that if they abuſe other mens wiues, their owne wiues alſo ſhall bee rauiſhed and defiled, and God will raiſe vp whoremongers to execute 60 his iuſtice: it ought to abate the temptations of ſuch as haue any feare of God at all. If a man haue any t [...]ſt of the feare of God, or any reaſon: ſurely he will bee hild in awe at the hearing of ſuch a threatening, whereby God warneth him. And therfore let euerie man make his profite of this text. And ſeeing God can not abide any ſuche loceneſſe: let vs praye him to gouerne vs in ſuch wiſe, as our wicked affections may be tamed, and this wicked luſt may not raigne in vs, no nor haue any place in vs, nor acceſſe vnto vs. Marke that for one point. Furthermore, let vs marke alſo what is added concerning the crime: to the end we thinke it not ſtraunge that God ſhould puniſhe ſo roughly. For in as much as wee alwayes would meaſure our ſinnes by our owne meetyarde, and wee bring a falſe ballance as was ſayd yeſterday: we would (if it were poſſible) finde fault with God, and accuſe him of ouer greate rigour in puniſhing our faultes. And that is the cauſe why I ſayde, that we muſt marke well howe Iob addeth, that it is an ouer great looceneſſe, yea and an outrage worthy to be condemned: it is a burning fire to deuour al things euen to destruction. This doth vs to vnderſtand, that we muſt not iudge of whore dome after the common opinion of men which make but a ſport of it: according as we ſee howe the ſcoffers ieſt at it, and many deſpizers of God, and heathniſhe folke make but a game of it. Men ſhall heare this diueliſh blaſphemie, it is but a veniall ſinne: It is to bee forgiuen, and ſuche other things: and theſe things haue not begon of late dayes. And that is the cauſe alſo why S. Paule hauing ſpoken expreſly of whoredome, ſaith: My freendes, beware ye be not tempted with vaine words. For by reaſon of ſuche things the wrath of God commeth vpon the vnbeleeuers. Sathan had at that time imbrued the worlde with ſuch mockeries, that whordome was not counted ſo horrible a thing as it ought to be. S. Paule ſaith it ſhall be to no purpoſe for mē to bable and flatter themſelues with ſuch toyes. And why? For Gods wrath ſhall neuertheleſſe haue his courſe: and hee hath ſhewed from time to time, that he cannot beare with whordom. And truly we ought to marke firſt of all, what it is to defile our bodies, whiche ought to be the temples of the holie ghoſt. And other ſins ſaieth S. Paule are committed in ſuche wiſe, as the ſoyle and ſtaine of them abideth not ſo much in the body of mā, as the ſoyle and ſtaine of whordome doth. For it ſeemeth that whores and whoremongers would as it were wither their owne bodies, to beare their ſhame and diſhoneſtie in them before God. If wee conſidered well that by whoredome men doe vnhalowe the temple of God, and of his holie ſpirite, and diſmember the body of our Lorde Ieſus Chriſt: ſurely we would abhor that ſinne more than wee do. Againe, when aduoutrie and whordome are matched togither, it is a peruerting of al right & equitie among mē If a mā rob another mā of his goods, he ſhal be puniſhed: a theef ſhalbe rebuked at al mens hands: he ſhal be cried out on, and men will ſpit in his face: and yet aduoutrie is more thā a ſimple robberie. For therin men rob not other men of their goods and ſubſtance onely: but alſo of their honor and honeſtie, and all▪ and they rob not onely thoſe that are borne, but alſo thoſe that are vnfaſhioned in their mothers wombes. Againe, is not mariage a holy league or couenant, as our Lord nameth it in the ſcripture? If a man falſifie a couenant that is made in any bargayning, & ſelling, by conueying ſome ſecrete title or intereſt to himſelfe, [Page] or by ſuborning ſome falſe witneſſes: it is and ought to bee puniſhed. But beholde, the cheefe couenaunt that can bee in the worlde is broken and falſifyed: Solemne declaration is made of the faith that the husbande oweth to his wife, and the wife to hir husbande: they come into the Church as it were in the preſence of God: and they call vpon him to bee their iudge, if eyther of them keepe not the promiſe that hee hath made: and yet notwithſtanding, all this commeth to nothing. So then if we conſidered theſe things aright: ſurely whore dome and aduoutries 10 ſhould not be ſuffred as they are, but euerie man woulde abhorre them, yea and there would be none, but he would bridle him ſelfe, and become his owne iudge, and holde that determination for a lawe and rule: and if anye were ſo wicked as they could not be hilde in the feare of God, and in religion: yet notwithſtanding they ſhould feare the thretning: and (to be ſhort) it is certaine that men would bee more zelous to cutte off ſuche euill from amongſt vs. Heereby we ſee that many which make profeſsion of the Goſpell, thinke not awhit of that which is told them. And 20 although they do thinke that it is God that ſpeaketh: yet notwithſtanding they are not moued with it. And why? For Sathan hath doted them, they are ſo ſtraught as they haue no reaſon nor vnderſtanding in them. And therfore let vs remember this leſſon whiche is conteyned heere. Then wheras it is ſayd, that whoredome is a great looceneſſe, and a wickedneſſe to bee condemned: let euerie of vs cite himſelfe before Gods iudgement, and take heede to keepe oure ſelues vndefiled. And bycauſe it is aboue the ſtrength of man ſo to doe: and that it behoueth God 30 to worke in vs, for the ſubduing of all our wicked luſtes: let vs praye him to gouerne vs ſo by his holie ſpirite, as wee may abhorre that ſinne, and haue always before our eyes the vengeaunce that is ſpoken of heere. And although God puniſhe not whoremongers and aduoutries after that ſort which is ſet down here: yet let vs aſſure our ſelues that he hath diuers means to do it, ſo as we can not eſcape his hande. If a man haue inueigled an other mans wife, and God cauſe not his owne wife too fall intoo the like diſhoneſtie (as it may come to paſſe, that a wicked mā 40 ſhall haue a vertuous wife, and God ſhall pitie hir ſo, as ſhee ſhall bee preſerued, and not giue ouer hir ſelfe vnto euill, though hir husbande bee wicked:) yet notwithſtanding, let not hir husbande therefore thinke he hath made the better market: for God ſhall well ynough finde ſome other meanes. Let vs vnderſtande then, that he hath chaſtizements inowe in his coffers: according as it is ſayde in the ſong of Moyſes, that he hath terrible roddes which are vnknown vnto vs, and which he can bring forth when ſo euer he thinketh good. Therefore let vs preuent his 50 iudgement, and feare him, and ſtand in awe of him, ſeeing he ſheweth vs the fauour to warne vs afore hand. Againe if wee bee yet ſo retchleſſe as not to conſider the warning that is giuen vs heere: let vs marke well that the holie Ghoſt doubleth the ſayde threatning, in that he ſaith that it is a fire which deuoureth all too deſtruction, and plucketh vp his wealth by the roote. Needes muſte men bee worſe than brutiſhe: if this at leaſtwiſe doe not waken them. For it is not only ſayde, it is a looceneſſe, or it is a ſinne that deſerueth to bee condemned: but it is a fire that conſumeth 60 all things, and goeth euen to the roote: it is an vtter deſtruction, that ſuffereth no ſubſtance to tarie vnwiped away. Seeing then that wee heare that God manaceth vs in ſuch wiſe, to the end we ſhould be afrayd of his wrath: Is it not high time to bethinke our ſelues nowe or neuer? Furthermore, let vs practiſe this doctrine after two ſorts: that is to witte, let euerie of vs profite him ſelfe by it after the ſame manner, and more ouer alſo let vs indeuer (as much as in vs lyeth, and euerie man according too his ſtate and calling) too amend the euill amongeſt the people, and keepe oure ſelues pure. As touching the fyrſte poynt, let euerie of vs looke to him ſelfe, and keepe good watch ouer all his affections, for feare leaſt he be deceyued. I haue ſhewed you heeretofore, that it is not inough for a man to keepe him ſelfe from the deede doing: vnleſſe hee ſet ſuch a watch ouer his eyes, as hee haue not any vnchaſte lookes. For hee that looketh vpon an other mans wife with a wicked deſire, is alreadie condemned of whoredome and aduoutrie before God. And what ſhall become of vs then, if we goe to the heart? And what ſhall become of vs, if we proceed to lying in wayte and to watching to deceyue other mens wiues? So much the more then behoueth it vs to bee vigilant in watching ouer oure luſts: and for as much as they be ſtubborne, let euerie of vs bethinke him ſelfe, and holde him ſelfe in awe vnder the feare of God. Alſo let vs haue an eye to the horrible threatning which God maketh againſt whoredome, and be zealous to correct it, when wee ſee it raigne among vs. For if we beare with it, and nouriſh it by our negligence: we ſhall be hild for bawdes and ruffians before God. It is not for any man to excuſe him ſelfe: for hee that is purblind or beetleblind in that behalfe, and ſuffereth whoredome to be committed, can not cleare him ſelfe, but that he is a bawde before God (as I haue ſaide alreadie) and as much as in vs lyeth, wee doe but heape vp the fyrewoode of Gods wrath. Seeing that the houſe of a whoremaſter muſt be conſumed, and that there is a fire to deuoure all: If wee indeuer not on oure behalfe to quenche it, and to ſtoppe whoredomes from hauing their full ſcope among vs, that they may not bee commonly ſuffered: The fyre muſt needs ſpread through the whole town, and through the whole Countrey: and wee muſte needes feele Gods curſe vnderminding vs till we bee vtterly conſumed. And for as much as here is expreſſe mention made of Iudges: let all ſuche as haue charge and office of puniſhing ſinne, looke wel to themſelues. For they ſhal be double bawdes, and double ruffians before God, if they ſuffer whoredome to ſlip before their eyes, and they themſelues couer it, and make no reckening of it, but rather are contented that it ſhoulde continually haue more ſcope. Thus yee ſee what wee haue to marke in this texte. Furthermore let vs beware, that wee bee not onely reſtreyned by ſome forced feare, for committing the outward acte of whoredome: But for ſo much as God is ſo gracious vnto vs, as too chooſe vs too bee the temples of his holie ſpirite, and hath drawne vs to him ſelfe: let vs pray him to graunt vs the grace to ſerue him in all pureneſſe, not only of bodie, but alſo of mynde. And for as much as we be graffed into the bodie of our Lord Ieſus Chriſt, & that he hath knit vs into himſelf as his mēbers: let vs beware that we do him not the diſhonor, to defile our ſelues with ſuch filthineſſe. Ye ſee then after what ſort the faythfull ought to induce [Page] them ſelues to chaſtitie, not through a forced feare, but by knowing the grace and honour that God hath done vnto them, in that it hath pleaſed him to come vnto them after that ſort. Therfore let them deſire nothing ſo much as to come vnto him by the meanes of our Lord Ieſus Chriſte. Thus much concerning the proteſtation that Iob maketh here of whoredome. And now let vs come to the ſecond proteſtation which he addeth: which is, that he was ſo far off from taking away of other mens goodes, that he vſed not any pryde or crueltie euē towards thoſe that were his 10 vnderlings. Menſeruants and maid ſeruants in thoſe days were not as they be now adays: mē had thē not for wages, ſo as they were bound to do no more than couenant: but they were bondſlaues euen to liue and die with them, and men poſſeſſed them as their Aſſes and Oxen. And this is well worthy to be noted: for although by mans lawe the maiſter had power of life and death ouer his bondſlaue: yet notwithſtanding we ſee how Iob delt in that cace: that is to ſay, he reſtreined & bridled himſelf, bicauſe he knew that according to Gods law, thoſe that haue ſuch ſuperioritie 20 muſt not abuſe it, nor play the tyrants to tread reaſonable creatures vnder their feete. Therefore we ought to marke well what the ſtate and condition of ſeruants was in that time. For it will make vs knowe the better howe great Iobs gentleneſſe and vpright dealing was, in not taking libertie to do that which the world gaue him leaue to do. For he ſaw it was not lawfull for him to doe it before God. Now let vs marke the words that he vſeth here. [...]f [...] (ſaith he) haue refuſed the iudgement of my ſeruant, or of my maid when they ſtriued againſt me. For the word ſtriue which 30 he vſeth here, ſignifieth to quarell or debate, and to be at ſome variāce or pleading. Here Iob meneth, that although hee might haue ſtopped the mouthes of his men, and his maides, and haue loden them with ſtripes when he had liſted, ſo as none of them ſhuld haue durſt to quetch againſt him: yet notwithſtanding he had giuen thē leaue to plead their good cace, ſo that although he were neuer ſo angrie, yet if his ſeruantes had any reaſonable excuſe they might freely debate the matter with him, and ſhewe theirright, ſo as hee did not oppreſſe them by force. VVee ſee then 40 that there was no pride nor crueltie in him. And he ſheweth therewithall, howe hee was able to maſter his affections in ſuch wiſe, as he could be gentle in bearing with his inferiours. For (ſayth he) he that made them, made me alſo, wee were faſhioned all of one. This may be taken, that we were faſhioned all in one wombe, that is to ſay, wee come all of Adam, and are all of one nature: Howbeit, it muſt yet extende further. Iob then conſidered two things when hee bare ſo gently with his ſeruantes. The firſte is, that wee haue one common creator, and are all come of one God:50 and alſo that wee are of one nature, in ſo muche as it is to bee concluded, that all men thoughe they bee of neuer ſo baſe degree, (and deſpyzed in the worlde) are neuertheleſſe our brothers. For he that diſdayneth to acknowledge any man for his brother, muſt make him ſelfe an Oxe, or a Lion, or a beare, or ſome other wilde beaſt, and diſclaim the Image of God which is imprinted in vs all. Lo heere the two reaſons that Iob alledgeth, and thervpon he concludeth, what ſhall do when God commeth to viſit me? ſhould he not lyft vp him ſelfe against mee? Might I be able to ſtande 60 before his face? If he ſhould call all my life to acc [...]nt, how coulde I aunſwere, if I haue beene churliſhe too my ſeruauntes? Lo heere a texte which importeth a verie great and profitable doctrine, if ſo bee that wee can vſe it well. For if wee ought too bee ſo gentle towardes oure inferiors, that when it lyeth in our hand to oppreſſe them, we muſt of oure owne accorde bee a lawe, meaſure, and rule to our ſelues: howe gentle ought we to be towardes our equalles? For it ſeemeth that if any man be ſubiect vnto me, I may vſe ſuche authoritie ouer him: as hee ſhall not ſpeake, but I may do what I liſt to him: according as wee ſee how men beare them ſelues in hand, that they may do much more than they may, and if God giue them an inch of authoritie, they take an el, ſo as ther is no ho, nor meaſure with them. But ſurely it behoueth vs to ſpare thoſe that are our inferiors, and aboue whom God hath aduanced vs▪ And what then muſt we do, when we haue to deal with our equals or ſuperiors? A maſter ſhall be condemned before God, if he oppreſſe his ſeruant by violence, or if he be ſo preſumptuous and ſtately, as he can not abyde that his ſeruant ſhould defend him ſelfe in a good quarel. And what ſhall become of the ſeruant if he bee ſtubborne againſt his maiſter? VVhat ſhall become of the child that ſetteth himſelfe againſt his father? or of the ſubiect that riſeth againſt his Soueraine? Surely theſe things are leſſe to bee borne withall. Then ſee wee heere a generall doctrine cōmon to all men: which is, firſt that ſuch as are aduaunced to any authoritie, muſt knowe that Gods ſetting of them in that ſtate, is not to giue them the bridle to vex others, and to trample them vnder their fete: but it behoueth them to refraine them ſelues alwayes of lowlyneſſe and myldneſſe. Marke that for one poynt. For the authoritie which is amongſt men, ought not to haue ſuche preheminence, that he which ſerueth, and is of lowe degree, ſhould therefore be deſpized. True it is that a man ſhould be maiſter of his owne houſe, and there is no ſouereintie ſo noble as that. And therefore a man woulde looke too haue him ſelfe only heard and obeyed in his owne houſe. Neuertheleſſe, wee ſee that a maiſter hath no ſuch power ouer his men and maydes: but that hee ought too heare them paciently when any wrong is done them. Then if a mā ought to vſe ſuch gentleneſſe towards his vnderlings in his owne houſe: what ought ſuch to do which haue authoritie of iuſtice? For they haue no ſuch power as maſters haue ouer their ſeruants. They haue an honorable authoritie and preheminence: but that is not to lord it ouer mē, ſo as others ſhould be in bondage to them. Nay rather let not kings and princes flatter themſelues, neither let them beare them ſelues in hand that the world is made for thē, but rather that they are made for the multitude. Hath not God ſtabliſhed principalities and kingdoms for the common welfare? It was not to aduaunce two or three onely aboue the reſt: no, but it was to the ende there ſhould be ſome order and ſtate of gouernement among men. And therefore Kings and Princes ought to beware, that they liue in ſuche wiſe ouer their Subiectes, as they miſuſe them not, nor execute any tyrannie ouer them. For they ſhall be much leſſe excuſeable, than are the mayſters that deale cruelly with their ſeruants. And muche leſſe libertie haue they whiche are called to the ſtate of iuſtice, and ſet as Gods officers to yelde euerie man his right. If ſuch forget them ſelues, or bee caried awaye with pryde, God [Page] muſt needes puniſh them more roughly than the maſters that haue doone any outrage or wrong to their brethren that ſerued them. Furthermore, is it ſo that ſuch as haue any authoritie ouer others muſt not exalte them ſelues? VVhat ſhall they do then which are of equall ſtate? How ought euerie one of vs to liue with his neighboure? If a man exalte him ſelfe, whereas hee ought too acknowledge him ſelfe equall and fellowe like, ſo as hee playeth the Bull: I praye you muſte not ſuche pryde bee tamed? And when a man that hath nothing in him but headie 10 raſhneſſe, woulde take vpon him ſuch anthoritie ouer his neighbours, as hee will not vouchſafe to looke vpon them but askew, and beare him ſelfe in hande, that all the worlde ought to quake at his looke: ſhould not God ſet his hande to ſuche braueries? So then let vs marke well this ſtreine. For it ſerueth not onely too teach mildneſſe and gentleneſſe vnto maſters, but alſo and of much more dutie to all men in generall. And therefore as we ſee that God will haue all inferiors to ſuffer and indure ſuche as haue authoritie ouer them: It behoueth euerie of vs too 20 loke to his owne ſtate and calling, and to learne to frame our ſelues vnto ſuch mildeneſſe, as neither the maiſter do oppreſſe the ſeruaunt, nor the ſeruaunt ſtriue againſte his maiſter, but euerie man ſo diſcharge his owne duetie, as God may be ſerued aboue all. Thus ye ſee what we haue to marke in this ſtreine. And for to conuicte vs the more, if perchaunce we were ſo farre out of our wits, that euerie of vs woulde take more vpon him than belongeth vnto him: let vs marke that when wee fall too bee ſo proude, and become ſo cruell towardes thoſe that are vnder vs,30 we ſhall not onely be condemned by the mouth of God, and his Prophets, but alſo the verie heathen men muſt be our iudges at the laſt day. I ſayde euen nowe, that by the lawes of man, a mayſter in thoſe dayes had power of lyfe and death ouer his ſeruantes. And what ſayde the heathen men thereof? It becommeth vs too vſe our ſeruantes as hirelings, that is to ſaye, as folke that wee haue taken for wages, & not as though they were our vnderlings. Theſe are their owne wordes. If the vnbeleeuers that were at that time had ſuch a regarde of humanitie, as it ſeemed to 40 them that euerie man ought to bridle him ſelfe: euen althoughe hee had free libertie giuen to doe what he liſted with his ſeruants: I pray you what excuſe is there for vs, which are inlightned by Gods word: if we haue not ſuch a conſideration at the leaſt? So then let vs marke, that if God aduaunce vs to any authoritie, it is to trie oure modeſtie. And if hee giue vs men ſeruantes and mayde ſeruants, to be vnder vs: it is to the end to inure vs with the humanitie and vpright dealing which is ſpoken of heere: and to the end we ſhould ſhewe, that if God haue ſhewed 50 vs any ſpeciall fauour: we ought to thinke our ſelues beholden to him for it, and by meanes thereof be prouoked to vſe it ſoberly. And ſeing that he which hath all power ouer vs, doth neuertheleſſe ſpare vs: It behoueth vs to follow him willingly as his children, and to reſemble him in goodneſſe towardes others. Furthermore, when a man will vnder the coloure of his authoritie, vaunt him ſelfe cruelly againſt others: let vs aſſure oure ſelues that that power of his is vtterly peruerſe. Yea (I ſay) it is a ſigne of an ouer malicious nature, when a man aduaunceth himſelfe 60 after that ſort, by reaſon of his credite. Contrariwiſe, it is certaine that ſuch as are of a myld and louing nature, will alwayes ſpare their inferiours. And the more authoritie that God giueth them: the more are they reſtreyned, yea euen of their owne accord. For heere is no ſpeaking of the conſtraint that commeth by other men, lyke thoſe which play the Lyamhoundes, and vſe all kynde of flatterie, while they are able too doe nothing, and afterwardes ouerpaſſe their bounds when they be aduaunced, ſhewing them ſelues to haue no myldeneſſe in them, but to be of a ſlauiſh nature which is counted a villanous and deteſtable thing. And this ought to induce vs the more to the myldeneſſe which the holie Ghoſt commaundeth vs in this ſtreine. But the cheefe thing is, the well bearing away of the two reaſons that we haue touched heretofore: that is to wit, that we haue one maker of whome all of vs do come, and that we are all of one like nature. Thus yee ſee what wee haue too conſider to beate downe all pryde and crueltie in vs when we be tempted therevnto. Then if a man haue a houſehold, and God hath giuen him menſeruantes and maydſeruants, and he is tempted to vſe vnmeaſurable rigour againſt them: let him ſeeke the remedie that is ſhewed vs heere. As howe? If I handle my ſeruants cruelly, ſo as I plucke the breade out of their mouthes, and they dare not eate one morſell, for feare leaſt I ſhould grudge at it: or if I holde them too harde to their laboure, and (to bee ſhort) if I ſhewe my ſelfe vnmercifull and churliſh towardes them: againſt whome doe I ſet my ſelfe? True it is that they be mine: but therewithal, hath not God created and faſhioned thē? Haue not both they, and we, one common maiſter in heauen? And that is the reaſon which Saint Paule alledgeth, when hee exhorteth maiſters to beare with ſeruants. My freendes (ſayth hee) although ye haue ſuperioritie ouer them, yet haue you alſo a maiſter in heauen. And ſuche as are exalted: ceaſſe not therfore to be ſubiects. For God is aboue them. Therfore let them beare in mind, that they muſt render accoūt to him that gaue them their ſeruants. Muſt they not needes be reſtreyned when they haue this conſideration with them? For haue wee it of oure ſelues? By what righte come we to the ſuperioritie which euery of vs hath in his owne behalfe? Is it not a pawne that God hathe put into our hands to keepe? Then ought we not to be well aduiſed, that we may vſe it according to his will? The heathē men themſelues (when they intended to frame Kings and Princes to conformitie) had skill inough to ſay: true it is that Kings make thēſelues feared and redoubted, but yet can they not ſcape the hand of the heauenly Iudge: ther is a God aboue them. If this be verified of Princes whiche are in higheſt ſuperioritie: what ſhal become of thoſe whiche are in mean authoritie? As of maiſters and miſtreſſes▪ And furthermore, as (I ſayde) let vs conſider that we haue all of vs but one maker. And if wee can conſider that wee are all deſcended of one God: wee muſt needs conclude that which is true: namely, that we can not oppreſſe our neyghbours, but God muſt be offended. Therefore let no man exalte him ſelfe in vanitie: for (as Salomon ſaith) hee that mocketh the blinde or the poore, deſpizeth his maker. Nowe there is a poore man, and I deſpize him, or I put him to ſome ſhame: true it is that the wrong is firſt offered to a mortall man, but yet doth God ſteppe in betwixt vs, and taketh the iniurie as done to himſelfe. Thus [Page] yee ſee what Iob, (or rather the holie Ghoſt) ment to betoken in this ſtreine, when he ſayth that he which created the mayſter, created the ſeruant alſo. So then when wee bee touched with any vayne preſumption, to ſet more by our ſelues than by other men, and to couet ſuch ſuperioritie as euery man ſhould ſtoupe before vs, and caſt himſelfe at our feete, and wee our ſelues haue our full ſcope: let vs come to this conſideration: ſaying, yea although I bee a mayſter, God hath made my ſeruant, and hath faſhioned him as well as mee. VVhen wee thinke after that 10 ſort, it will qnayle our ouerweening, ſo as our hautineſſe ſhall bee repreſſed. And herewithall alſo let vs haue the ſeconde regard that is ſpoken heere: namely, that we bee of one ſelfeſame nature. For it is true that God hath alſo ſhaped the brute beaſtes, trees, and all other things: but he hath not ſhaped men after the faſhion of brute beaſts: For hee hath giuen men vnderſtanding, and printed his Image in them. On the contrarie parte, I can not looke vpon another, but I muſt needes ſee my ſelfe as in a looking glaſſe. Then ſeeing that God hath knit ſuche a knot 20 betwixte vs: I pray you doth not hee that goeth about to breake it, cut off himſelfe from mankinde? Doth not hee deſerue to bee caſt vp among dogges: ſeeing he acknowledgeth not the nature, whiche God hath put into vs all? Yes, but what for that? there are verie fewe that thinke on theſe thinges. For contrariwiſe, yee ſhall ſee that if a man bee exalted but one finger heigth: hee beareth himſelfe in hande that hee is no more of the ſtate of all other men. And therefore ſo muche the more need haue we to marke well this doctrine. For if in thoſe dayes when ther 30 was not yet ſuch a light as there is now, Iob vnderſtood, that ſeeing God is the maker of vs all, and hath ſet vs all in one ranke: the ſame ought to correct the pryde of men: and too pull downe all their highe lookes and highe ſtomackes: I praye you what excuſe ſhall wee haue at this day, when God ſheweth him ſelfe to bee our father? He not only ſaith that he is the Creator of all men, as well of the poore as of the riche, and of the ſeruauntes as well as of the mayſters, but alſo he nameth himſelfe their father: and therefore it behoueth vs too haue a brotherhoode amongſt vs, vnleſſe wee will renounce the name of God, and cutte oure ſelues off from his houſe, in ſteade of beeing of his houſeholde. VVee ſee howe Ieſus Chriſt the Lord of glorie abaced him ſelfe ſo lowe, as to become the ſeruant of ſeruantes. Alſo wee haue one common heritage wherevnto we be called as Saint Paule ſayth. Then ſeing it is ſo: let vs learne to humble our ſelues, and therwithall to knowe that pryde and crueltie doe ſhut vs out of the gate of Paradiſe. VVherefore let vs be gentle and curteous towardes thoſe ouer whome wee haue ſuperioritie, ſeeing oure Lorde auoucheth them to bee his children: and that wee may bee gathered altogither in ſuche ſorte, as God may be glorified of all of vs, both great and ſmall, and wee followe ſuch order, as euerie of vs maye diſcharge his dutie according to his calling, and all of vs yeelde honoure to the great Lorde and mayſter which is the common iudge of vs all.

And ſo let vs fal down before the face of our good god with acknowledgement of our ſinnes, praying him to receyue vs to mercie, and therewithall to plucke vs back in ſuch wiſe to himſelf, as we may deſire nothing but to ſubmit our ſelues wholy vnto him, and that notwithſtanding any authoritie which he giueth as well to one of vs as to another ouer men, yet we may conſider that there is one mutuall bond among vs, and one of vs is ſubiect to another, to the end to diſcharge our ſelues of our dutie, & to walk after ſuch a ſort in brotherly vnitie, as we may all of vs with one cōmon accord & (as it were with one mouth) claim him to be our father. And ſo let vs al ſay, Almightie God, &c.

The .Cxiiij. Sermon, which is the fourth vpon the .xxxj. Chapter.

16 If I haue diſappoynted the poore of his deſire, or if I haue vveryed the eyes of the vvidovve.

17 If I haue eaten my morſels alone, and that the fatherleſſe hath not had his part thereof.

18 (For from my youth hee hath beene brought vp with me as if I vvere his father, and ſhee hathe beene vvith me from the vvombe of my mother.)

19 If I haue ſeene a man periſh for vvant of a coate, or the poore for vvant of a garment.

20 If his loynes haue not bliſſed mee, if he haue not beene vvarmed vvith the fleece of my lambes.

21 If I haue lift vp my hande againſt the fatherleſſe ſeeing my helpe at the gate.

22 Let mine arme fall from my ſhoulder, and let mine arme be broken from the bones.

23 For I haue feared the puniſhment of God, and could not beare his burthen.

HEere Iob ſheweth what manner of louingneſſe hee had to ſuccoure the poore and needie. He had proteſted heeretofore, that he had not done any man wrong: but here he paſſeth yet further, namely that pitying the neceſsitie of ſuche as came too him for ſuccoure, hee releeued them of his owne goodes and ſubſtaunce, yea euen without making them to linger for 60 it. VVherein he ſheweth himſelfe to haue had a willing forwardneſſe, that is too ſaye, that hee was no ſooner requeſted, but he employed him ſelfe, and delayed not from day to day, as thoſe do that loue to be lugged by the eare. And this is the cauſe why he ſayth, If I haue diſappoynted the poore of his deſire: that is too ſay, if I ſuccoured not the poore when I ſawe him want and needie: or if I haue weryed the eye of the widowe. For if wee wayte for anything with a longing, our eye is alwayes vpon it, and when wee looke ouer earneſtly vpon anye thing, oure eyes faynte and dazel. VVee ſee then howe Iobs meening is, that [Page] he hung not downe his groyne in his boſome (as they ſay) when poore folkes came to deſire his help, but ſuccoured them out of hand. Alſo hee addeth that hee ſawe not men ſterue for colde which wanted rayment, but rather delt ſo with them as their loynes and ſides bliſſed him: that is to ſay, they felt the fauour whiche he ſhewed them, They were warmed with the fleece of my lambes: to be ſhort, he ſayth, that he had not eaten his morſells alone, nor deuoured by himſelfe the goodes that God had giuen him, but had giuen the widowes and fatherleſſe part with him, whome (ſayth he) I haue brought vp with 10 me as their father. VVherein he doth vs to wit, that he had bin a father to the fatherleſſe. From my mothers womb (ſayth he) I haue had the widow with me, I haue taken vntoo mee the poore that needed ſuctour, and I haue neuer fayled them. And if it bee not ſo, let my ſhoulders fall out of the ſocket: that is too ſay, let me bee diſmembred, and let me fall in peeces like a rotten carren. Let mine arme (ſayth he) be thrust out of the ioynt, and let the bones of it be broken: Let the world ſee gods great and horrible curſe vppon me and my body, (ſayeth hee) if I haue done wrong to thoſe that were feeble, and 20 not able to reuenge themſelues: like as if I haue lifted vp my hand againſt the fatherleſſe, and although I were able to do them wrong, for any help they ſhoulde haue at mās hand, and that iuſtice might vphold me in my wrong: yet notwithſtanding, if I haue attempted any ſuch thing, lette me be torne in peeces, and rot aliue. And that it is ſo, I was alwayes afrayd of Gods ſcourge, for I was not able to beare his burthen. Herein he declareth as he hath done heeretofore, that it was not the reſpect of men, or the ſhame of the world, or any other conſideratiō that lifted him from doing 30 euill: but that foraſmuch as he ſaw that God was hys iudge, therefore he walked vprightly. And althoughe hee might haue gone vnpuniſhed to the worldward, without feare of being purſued by way of iuſtice or otherwiſe, and might haue taken libertie to doo harme too the meaner ſort, by reaſon of his credit: yet notwithſtanding hee always had a conſideration to ſay: verely, my God I knowe that thy wrath would be terrible vnto me, and how ſhuld Ibe able to indure it? To be ſhort, Iob ſheweth heere, that his abſteyning from ſinne, was not for feare of puniſhment,40 (for he ſawe none before his eyes) but for conſciēce ſake, whiche compelled him to obey God, and too feare his iudgement to come. This is the effect of that whyche is conteyned heere. And firſt of all we haue heere one leſſon to ſhew that we be Gods children: which is, that wee muſt be pitiful to help our neighbors at their need. Almes deedes therefore are commended to vs heere. It hath bin tolde you often heeretofore, that this word Almes importeth as much as mercy. Now we ſee that among other tytles, God chalengeth this vnto himſelfe, that he is gentle 50 and mercifull. Then can wee not bee his children, neyther will he acknowledge vs for ſuch, except we labour to follow his example in this behalfe: namely, to be moued too pitie when we ſee any poore folke in aduerſitie, and to go about to prouide for them, euery of vs according to his abilitie. True it is, that we may giue all our ſubſtance, and yet our doing ſhal not be counted a vertue. For before the hand be opened to giue, it behoueth the hart to bee touched with cōpaſsion:) But if we haue pitie of thoſe which are in aduerſitie: it behoueth vs alſo to ſuccour them too 60 our power. For (as S. Iames ſayth) if I ſay to apoore man, my freend God help thee: thereby I ſhew that I haue no loue in me. If I ſay, it is great pitie of this man, and yet in the meane whyle labour not too ſuccour him whome I ought to releeue: it is a mockerie, and I am but an hypocrite. That is to ſay, I ſee there how God ſheweth mee a pitifull cace, and it is as much as if God gaue mee occaſion to imploy my ſelfe: and thereby I ſee that hee calleth me: and yet in the meane while I make no countenance of it at all. If there were but one drop of kindneſſe in m [...], would I not indeuer to help ſuch a neceſsitie for my part? So then wee haue too beare in mind in this text, that the holy Ghoſt exhorteth vs too almes deedes, and that the ſame conſiſteth in two poynts: that is to ſay, in being pitifull towards our neighbours, when we ſee them in aduerſitie, and alſo when we haue ſuch a pitifull affection as we ſeeke the meanes to ſuccour them, and euery man ſtreyneth himſelf to his power. True it is, that we cannot ſtead all the neceſsities that wee ſee, and therefore a Chriſtian man may well mourne in his heart, without putting hys hand to his purſe. For it is impoſsible (euen for them that be beſt minded) to help at all times. And therefore this pitifulneſſe ſhall ſuffiſe them, and God accepteth it for an almes deede, as if the poore were nouriſhed and fedde by them: And when they haue this compaſsion vpon a poore man, it is as great a ſacrifice vnto God, as if hee had gyuen and delt dole out of a full purſe. Neuertheleſſe, it behoueth vs alwayes to looke that we deale according to our habilitie: knowing that our Lord hath made vs Stewardes of his goodes which he hath put into our hands, not too the end that euery of vs ſhould deuoure them by himſelf alone: but that we ſhould communicate them to ſuche as haue neede of them. True it is alſo that no man can ſet any certaine ſtint in this cace: and ſurely when Saint Paule ſpeaketh of it: he ſayeth that God conſtreyneth vs not as it were of neceſsitie, but will haue vs too do it of free deuotion. By the way, let vs beare well in minde, that if the poore do paſſe before vs, and we ſee their neede, & keepe our purſes ſhet, ſo as we vouchſafe not to ſuccour them: It is a ſure ſigne that we be as wild beaſts, and that ther is not one mite of pitie in vs: and that we our ſelues ſhal one day feele the like vnmercifulneſſe, if God ſend vs any afflictions: and that although we be miſerable, yet ſhall no man be moued at it, but men ſhall looke vpon vs with diſdaine, ſo as we ſhall bee ſhaken off, and left vtterly deſtitute. For it is the meaſure and wages which God is wonte to giue vnto all ſuch as are hardharted towards their neybours: according as it is ſayd, that hee which is mercileſſe, ſhall haue iudgemente without mercie. Yea and beſides that, men ſhall be cruell towards vs, according to our deſerts: wee muſt alſo in the end appeare before God, who will handle vs with all rigour, bycauſe wee haue not folowed the goodneſſe which is in him, and which he would haue to be our rule and example. So much the more then behoueth it vs to bee mindfull of this doctrine whiche is ſhewed vs here: namely that God thinketh it not ynough that wee ſhould not only abſteyne from euill doing, and from hurting our neighbours, and frō taking away other mens goodes, and ſubſtance. True it is, that it is already a kinde of vertue when wee can iuſtly proteſt that we haue cleane handes, and are not giuen too theeuerie, deceyte, and extortion. But yet for all that, let vs not thinke wee [Page] are cleare quitte. For if God had giuen vs wherewith too help ſuch as haue neede, if we do it not, we be blameworthey. And why? For we haue taken away Gods goods, and put them to another vſe than he ment. If a ſeruant bee put in truſt too receyue his maſters goodes, and his mayſter hath appoynted him to giue thus much to ſuch a one, and to pay ſuch an other a ſumme of money that he oweth: or if he haue ſet him an ordinarie after what ſorte hee will haue his goodes ſpent: if the ſeruant play the niggarde, ſo as one man commeth crying after him, pay me: and yet 10 hee wyll not part wyth a pennie, and another commeth, ſaying, your mayſter willeth you too giue mee ſuche a thing, and yet he will not let any thing go, and the houſholde cryeth oute vppon hym for breade, and hee letteth them ſterue for hunger, which labour in his maiſters ſeruice: I pray you is it tollerable that the ſeruant ſhall anſwere, beholde ſir, I haue not touched one mite of your goodes, beholde ſir, I haue reſerued vnto you all that euer I had? For the mayſter maye ſay too his ſhame: I haue not put my goodes intoo thy hande too that ende.20 For thou haſt done me ſhame, in that thou haſt not beſtowed my goodes where I appoynted thee, and nowe muſt I beare the ſlaunder of thy niggardſhip in pinching that which was none of thine. Now when the mayſter ſhall commen with ſuche a ſeruaunt: ſhall hee not condemne him for wicked? Lykewiſe God gyueth vs hys goodes, to the intent wee ſhould relieue oure brothers with them. Nowe if on the contrary parte wee bee ſo ſtrayght laced as there goeth no penie out of our purſes, nor one morſell of bread from our table: what ſhall become 30 of vs? Is it not a defrauding of them, whome God hath ordeyned to haue part of our ſubſtance, and a robbing of God in the thing that hee hath put intoo oure handes? Then as I ſayd afore, let vs learne to bee more mercifull. And although no man can taske vs, too ſay, thou ſhalte gyue thus much: yet neuertheleſſe, let euery man ſtreyne hymſelfe, and conſider hys owne abilitie, knowing well that when wee haue done all that we can doo: yet are wee not diſcharged. Thus then yee ſee, that the particular lawe which euery man ought to haue:40 is, that this charitie ought too ſtretche it ſelfe farre and wide, euen ſo farre, as wee may ſtill confeſſe our ſelues not too bee ſufficiently diſcharged towardes the poore. And if wee do all that is poſsible (althoughe wee come not too full perfection,) ſo it bee not with niggardlyneſſe or grudging, but of a free heart too ſuccour ſuche as haue neede: let vs aſſure our ſelues that oure Lorde accepteth our almeſſe, as a ſacrifice of ſweete ſauour: yea euen though there be ſome faultineſſe in it, and that wee do not the tenth part of that which we are bound to do.50 Heerewithall it behoueth vs too marke the circumſtance whiche is ſet downe heere, that wee cauſe not ſuche too linger as haue neede, (for when we vſe ſuch delay, it is a token that wee haue not a free hart to do our neighbors good) and that wee put them not off too another time, exceprit bee vpon good conſideration. For it may well bee, that a man maye bee pitifull, and yet notwithſtanding inquire of the neceſsitie of the partie: but that is not the lingring whiche Iob meeneth, when hee ſayeth, that hee diſappoynted not the poore man of hys deſire.60 For heere hee intendeth to expreſſe the lothneſſe that is in niggardes: namely that when a man deſireth any reliefe of them, and woulde fayne draw a penie out of their purſes, it is to their ſeeming, as if a man would plucke the guttes out of their bellies: And therefore they woulde alwayes fayne haue ſome releaſe. They are like vnto an yll paymayſter: when men come to demaund their dette, he knoweth well that he muſt pay it, yea and that he is well able to do it: But it doth him good to bragge with the money in his purſe a day or twayne. Or elſe they are like a man that is led to hanging: he delayeth as long as he can, and when hee commeth to the mounting vp of the Ladder, he falleth to preaching at euery ſtoppe: Euen ſo play theſe holdfaſtes when a man cōmeth to demand hys det: it maketh them alwayes to ſhrinke backe: & much more if a man come to aske them almes. But if wee were charitable, ſurely we ſhould not haue that lothneſſe in vs: we ſhoulde not ſeeke ſuche reſpites: the poore ſhould not linger afore vs in ſuche wiſe, as wee ſhoulde haue oure eares beaten euer after with their cries: But wee would indeuer to helpe them preſently as much as lay in vs. Ye ſee then what wee haue too remember in thys ſtreyne: namely, that if wee wyll do almes that is acceptable vnto God, wee muſt not tary till wee bee importunatly called and cried vpon. But when we ſee there is neede, we muſt hie vs to take order preſently: like as when wee our ſelues indure any aduerſitie, it ſeemeth to vs that men ſhall neuer come time ynough too ſuccour vs. And why then deale not wee likewiſe with others? VVee neede to take none other meaſure, but that. For it is a true naturall rule, to do vnto others as we woulde bee done vnto. But we are haſtie to deſire ſuccour, and piteouſly ſlow to giue it. Yee ſee then what the cauſe is, why wee ought the better to marke this ſaying, that Iob made not the widow to linger, nor diſappointed the poore of hys deſire. And nowe he addeth, that he had not eaten his morſels alone, but had giuen the fatherleſſe, and the widowe part with him. VVhy ſo? For (ſayth he) I haue brought vp the widowe with me from my mothers wombe, and I haue nouriſhed the fatherleſſe as a father. Heere wee ſee a woonderfull example of buontifulneſſe and liberalitie. For heere is no dooing of ſome little almes deede for a weeke, three, or foure: but Iob declareth heere: that hee had beene a father to the fatherleſſe, and a defender too the wydowes, not onely in helping them, but alſo in finding them with hys goodes and ſubſtance. VVhen wee heare this, I pray you ought wee not too be greatly aſhamed? VVee can hardly and ſcarcely finde in oure hartes too ſuccour one among an hundred: ſo as if wee miſſe a whole ſcore of tymes, yet we thynke our ſelues well diſcharged with ſome lighte almes to ſome one man: not that we prouide for him as were requiſite, but by giuing him ſome little peece of coyne as we paſſe by them, as if wee woulde ſay, go and ſhifte for thy ſelfe ſome otherwhere. Is it not a great ſhame for vs that Iob ſhould be giuen vs heere for a mirrour, and that in his perſone our Lorde ſhoulde ſhewe vs our duetie, and yet notwithſtanding, wee do nothing? But yet that whiche is conteyned heere, ought too ſerue to oure learning and inſtruction. And contrariwiſe, it ſerueth to condemne vs, inſomuche that there ſhall neede none other recorde before God, to reproue vs of our beaſtly crueltie, at leaſtwiſe if we folow [Page] not that which is ſhewed vs heere of Iob. True it is, that although wee haue not this perfection, yet will not God fayle to accept vs as I haue ſaid. Inſomuch that althoughe our almes deedes be not ſuch as they ought to be: yet will God take them in good woorth, ſo we haue the ſaid compaſsion towards ſuch as are in diſtreſſe, that we indeuer to do them good, and that our doing of it be with a cheerefull mind. But in the meane while, if we cannot match Iob to the full, ſhall we not therefore follow him? Shall wee not at leaſtwiſe labour aloofe, to faſhion our ſelues after 10 his example? Shall wee not go towarde the ſame marke? VVell then, we be not able to bring vp the fatherleſſe, yea and though wee haue wherewith, yet oure infirmitie holdeth vs backe from imploying our ſelues too the vttermoſt. But yet at the leaſt we ought to haue ſome compaſſion: let vs do ſomewhat, though we do not all. And again, although wee cannot attaine to the marke that Iob came vnto: at leaſtwiſe let vs trauel towards it, ſeeing that God calleth vs. But is it not a great ſhame that we do nothyng at all? or elſe if we remoue but one legge, we grinde our 20 teeth at it, as theſe loyterers doo, who when they ſet forward one foote, do thinke that they draw a whole mountaine after them. And againe, if they lifted vp one arme, they frowne at it, and grinde their teeth: and in ſtead of putting forward, pull backward. VVhen we go to worke after that faſhion, is it not a token that there is no willingneſſe in vs? Therefore if we cannot come to ſuch perfection as Iob declareth himſelfe too haue had, whiche thing hee declareth not in way of bragging, but too the intente that we ſhould be the more moued: let vs at leaſtwiſe follow 30 his example. For God knowing that wee become neuer the better for ſingle teaching, ſetteth vs foorth looking glaſſes, to the end we ſhould haue the leſſe excuſe. If a man aske, how then, muſt wee giue to all men withoute difference? The anſwer heereto is, that the holy ghoſt intendeth not too take awaye diſcretion from almes gyuing, ſo as men ſhoulde not looke to the well beſtowing of it: for if we ſhould go to it without diſcretion: euery man ſhould be as it were drawne drie, and in the end the poore ſhould be left ſuccourleſſe: for the boldeſt woulde 40 beare all away. And what manner of men are the boldeſt? Such as are leaſt to be pitied: For they will counterfeyte themſelues to bee poore, onely to rake all to themſelues: Their onely ſeeking is too haue double and treble, and they care not though other men ſuffer hunger and thirſt. Therefore it is good that men ſhoulde vſe diſcretion, and looke narowly too whome they gyue: ſpecially conſidering the lewdeneſſe that is now a dayes in the worlde: For there are ſo many hypocrites, as it is pitie too ſee. Hardly ſhall a man finde one amongſt a hundred, that is 50 woorthy to bee ſuccoured. For although they bee poore in deede: yet notwithſtanding, men are loth to do them good, bycauſe as ſoone as they get any thing, by and by they fall to gluttonie and drunkenneſſe, and ſo God maketh them to waſt it all away. To be ſhort, we come too the full meaſure of all iniquitie: inſomuch as we ought to vſe great diſcretion, and narrowe ſearch when wee gyue. But in the meane whyle let vs beware that we ſeeke not couert for our niggardlyneſſe vnder the ſhadowe of this diſcretion. For God miſliketh not that men ſhoulde 60 haue regarde to whome they gyue, to the ende their benefite may bee well beſtowed. No, but it behoueth vs firſt to bee fully reſolued after this maner in ourſelues. As for me I mynde not to ſpare according to the meaſure that I haue: I will doo good according to my abilitie: I deſire no more but to finde where I may ſuccour. VVhen a man is ſo reſolued, let hym inquire whither his almes may be well beſtowed on this man or that man: for he may freely do it. But if a man ſay to himſelfe, I were beſt to be wel aduiſed where I giue, and always take occaſion of excuſe: to ſay, I find no pouerty there, ſo as hee is glad too haue ſome occaſion to ſtay him from giuing: It appeareth manifeſtly, that ſuch a man ſeeketh nothing, but to exempte himſelfe from releeuing thoſe that haue need of his help. Then if we intend to inquire, it behoueth a good will too go before: that is to ſay, that our ſeeking be but too doo good: and then let vs boldly inquire. For we may well do it, ſo we be firſt and formoſt well minded, and ſeeke not couert for our niggardlineſſe. Thus ye ſee to what poynt we muſt come. Yet notwithſtanding, our ſearching alſo muſt not bee too narrowly. For it is impoſsible that wee ſhould not be deceyued in well doing: and although wee do our beſt to trie thyngs, yet notwithſtanding wee muſte needes be ouerſeene in giuing ſome almes to ſuch as are vnwoorthy. And that is the cauſe why Saint Paule exhorteth vs to do good without ceaſsing. For we ſhall haue many lettes to hinder vs. Firſt we ſhall ſee ſome malicious perſons that will miſreport vs, and therevpon will follow vnthankefulneſſe, whiche dealing is able to thruſt vs out of the way. But yet muſt we alwayes be of good courage, and holde on ſtill, whatſoeuer come of it. To bee ſhort, according to that which I haue ſayde already, wee cannot ſet downe particular rules for all things, but the generall rule whiche God giueth vs, ought to ſuffiſe vs: which is, that wee muſt haue a kinde harte, inclined too pitie and compaſsion, and a deſire to benefite and ſuccour ſuch as haue neede of our helpe, and we muſt not make them to linger in wayting vpon vs: but rather haue a playne meening heart, to the ende our hand may be open, whenſoeuer neede requireth. Thus ye ſee in effect what we haue too beare away heere. And further let vs marke well, how Iob addeth immediately, that hee had not ſeene hym periſh [...] whiche wanted clothes: nor ſuffered hym too ſterue for colde, that had no rayment to couer him: but their ſydes and loynes (ſayth he) hath bleſſed mee, and beene warmed with the fleeces of my ſheepe. Heere Iob ſheweth that he had laboured all kynde of wayes too do almes deedes, not only in giuing meate and drinke to ſuche as were ahungred, and athirſt, but alſo in clothing the naked. And truely if wee intende to be mercifull, it behoueth vs to ſuccour the neceſsities of our neighbours, in ſuch ſorte, as we ſee them: for it is not ynough too ſuccour them in part. True it is that all men cannot doo as Iob dyd: for wee haue not ſo many thouſandes of cattell as hee had, who might haue bin accounted amongſt the great Princes of theſe dayes in reſpect of his reuenue: according as we ſee he had not onely yokes or hundreds of Oxen, but whole droues, yea as many as coulde be kept in fiue or ſixe Villages, or rather in a whole Countrey, which was muche more. For we haue ſeene well ynough, that his ſubſtance was onely Cattell, as the Cattell of a whole Countrey. Euery man therefore cannot attaine to that. But howſoeuer the [Page] world go, let vs conſider our owne abilitie: for according there vnto it behoueth vs to indeuer to doo good, like as we know it is ſaide that the widowe whiche gaue but two mites, was more prayſed and commended of Chriſt, than ſuch as had caſt in great ſummes of money. The reaſon is, bycauſe ſhe had giuen hir whole ſubſtaunce, whereas the others had giuen but a ſmall portion in reſpect of their riches. So then let euery one of vs conſider his owne ſtate: and when we ſee our neighbours want eyther meate, or drinke, or clothes, at leaſtwiſe if we be not able to ſuccour 10 them otherwiſe, let vs pray God to haue pitie vpon them, and to help them: but therewithall, in any wiſe let ther be no fault in vs, that they were not ayded and ſuccoured. Ye ſee then what we haue too beare in mind, in that after Iob had ſpoken of his meate, and that he had delt part of it to the hungrie: he addeth alſo, that hee had clothed ſuche as ſhould haue ſterued for cold, if it had not bin for his help. Yea and he ſayth, that their loynes bliſſed him. VVherein he declareth that they had occaſion too cun him thanke for that he had releeued them after that ſort. And therewithal 20 he ſheweth vs, that he looked not for his reward at mens hands, nor ſought to be diſcharged to God ward for doing good, but was glad of the good that he had done, bicauſe he knew it was acceptable to God. And this is a leſſon which we ought to beare well in mind. For although men be vnthankful towards vs, and ſuch as we haue done good vnto, do grudge againſt vs, and render vs euill for good: yet notwithſtanding wee haue not loſt any thing by doing them good. And why? For (ſpite of their teeth) their bellies will bliſſe vs before God, if we haue fed them: and if 30 we haue ſuccoured them any otherwiſe, the very thing it ſelfe will anſwer for vs. True it is, that ſometimes they wil be ſo malicious, as to ſay: yea mary it is to much purpoſe. And wherefore am I beholding to him? According as wee ſee nowadayes that the pooreſt are proudeſt, and ſuch as a man hath indeuered to do good vnto, wil ſooneſt ſpeake euill of him. This we ſhall ſee, but let vs not therefore bee wery. But if we cannot away with ſuch vnthākfulneſſe, let vs marke the ſaying that is ſet downe heere: which is, that the thing which we haue done ſhall bliſſe vs before God.40 Is there any man that playeth the verlet, and grudgeth & murmureth when another man hathe helped him? Verywell: yet doth he carie his ſides ſtill: and if a man haue clothed him, his body muſte needes bliſſe him before God. True it is that he hath no ſuch intent with him: but howſoeuer he fare, God loketh vppon the body that was clothed: and that bliſſedneſſe ſhall come in account before him. If a man haue bin fed (as I ſaid,) his belly muſt needes ſpeake: and although his mouth be churliſh, ſo as it turne good into euill, and nothing commeth out of it but poyſon:50 yet notwithſtanding our Lord will accept the bliſſedneſſe of the almes deede that the man ſhall haue done. Thus ye ſee, that to the end we may be prouoked to ſuccour ſuch as haue neede of vs, we haue to marke that wee muſt not reſpect whether they be able to recompence vs, or to counteruayle the good that ſhall be done them, or whether they be ſuch as will be thankfull: but put the cace they be cleane contrary, yet ſhall we not haue loſt our labour, bycauſe God accepteth the ſacrifice that is done. Ye ſee then what is imported in this ſaying, that the ſydes or 60 loynes of a man that is nipped with colde, doo bliſſe ſuche as haue clothed him. And on the contrary part let vs marke, that although the poore aske not vengeance againſt vs, nor cō playne of vs: yet notwithſtanding their ſides will curſe vs in ſuffering ſmart, when we ſhet our eyes and haue no pitie of them, but ſay, I am at mine eaſe, and I care not howe othermen fare. Now if wee haue bene ſo cruell harted: it is certayne that when wee vouchſafe not to ſuccour the poore and needie that ſterue for want of reliefe, God wil make their ſides and loynes to ſpeake, and althoughe the parties themſelues open not their mouthes to cōplain of our vnmercifulneſſe: yet notwithſtanding the anguiſh that they ſuffer, crieth and complayneth before God, & vengeance enſueth according to the complainte: and it ſhall come ſo too paſſe, although men ſpeake not a worde, as I haue ſayd afore. Now after that Iob hath ſpoken ſo: he addeth, that hee lifted not vp his hand against the fatherleſſe, no though he ſaw his help at the gate: that is to ſay, although he could haue done it without puniſhment of men. For in thoſe times men ſate in iuſtice at the gates of townes, as places of moſt reſort. Iob then ſayth truly, I coulde haue made one man quake, and another to run away, & I could haue bin as thunder amongſt them, and no man ſhoulde haue opened his lips againſt me. VVhy ſo? For a man of credit ſhall bee borne with, and folke ſhall not dare complaine of him: and if they do, the iudges ſhall not dare too redreſſe it. Then although I had my full ſway, and that iuſtice would haue ſuffered all that I had attempted: yet notwithſtanding I abuſed not my credite, neyther dyd I trample poore folke vnder my feete. If there were a fatherleſſe child, I ſought not to profit my ſelfe by him. For we know that fatherleſſe children are oftentimes put to the ſpoyle. Iob then ſheweth, that he was of ſuch an vpright minde, that when he coulde haue taken away other mens goodes, he neuer went about it, nor neuer ment to make his owne aduauntage of other mens coſt: no not though he had libertie to do it on mans behalfe. Howbeit, he addeth a reaſon why. For (ſayth hee) Gods puniſhing and caſting downe of men made me afrayde. As if hee ſhoulde ſay, I dyd not reſpect whether men would ſpeake euill of me or no: but onely I hilde mine eyes faſt vpon god who is my heauenly iudge. And heere wee ſee, firſt of all that there hath bin great corruption in all times, and that ſuch men as haue bene ordeyned to yeeld euery man his right, haue not diſcharged their duetie therin. Then is it no new thing, if Iudges do nowadayes reach out their hand to the wicked ſort, bolſtring and bearing them in their wickedneſſe. For it hath alwayes bene an ordinarie cuſtome. And therefore ſuche as are in ſtate of iuſtice, ought to looke the better to themſelues for the diſcharge of their dutie before God. But what? This corruption hath reigned a long time, and at this day it hath full ſcope more than euer it had. If a man ſay: it maketh no matter, ſeeyng the miſcheef hath bin of ſo great antiquitie: truely it is not to be excuſed for all that. Alſo there was not ſuch knowledge of God at that time, neither were men ſo well acquainted with the doctrine as they bee nowadayes. VVherefore if they that do nowe ſit in the ſeate of iuſtice, and haue the mace in their hande: do ſuffer extortions, or ſee a poore man troden vnder foote, and make no account of it: or winke at men in authoritie, when they take more vppon them, than becommeth thē: what excuſe is ther for them, [Page] ſeeing their eares are dayly beaten with admonitions and warnings, and they are told their dutie both toward god, and toward the people that is cōmitted to them? VVherfore let vs marke vpon this doctrine, that if there were then ſuche corruption ordinarily in the worlde, that the Iudges ſupported the wicked: it behoueth vs to comforte euery man himſelf, when we ſee the like confuſion at this day. And it muſtnot greeue vs ouermuch, though we can getneither right nor reaſon againſt ſuche as do vs wrong, nor be able to bring our matters about. Then ſtandeth it 10 vs on hand to be armed with pacience: For we ſee it hathe beene Gods will to exerciſe his ſeruaunts after that ſorte at all times. He could well haue ſtabliſhed iuſtice in the time of Iob: but it was his will that many poore folkes ſhould ſmart. VVhereas we be in the like cace at this day, he intendeth by that meanes to teach vs what it is to ſuffer. Marke that for one poynt. Yet neuertheleſſe it behoueth thoſe that are in the ſeate of iuſtice, to looke well to themſelues. For inaſmuch as men are inclined too that vice, they ſhall ſoone bee thruſt from their duetie if they 20 take not good heede, according as wee ſee by too many examples. There is alſo a ſecond leſſon, whiche it behoueth vs to remember: which is, that wee reſpect not what is lawfull for vs to the worldward, but ſettle our ſight vppon God after the example of Iob, ſo as his feare may withhold vs from hurting or wronging any of our neighbours: and this leſſon is very needefull. For I pray you what is it that men regard nowadayes but how they may ſcape the reproofe of menne? It is ynough if a man can bring his matters to paſſe: and in the meane ſeaſon, what 30 is the order of iuſtice? Euen ſuch as it was in the tyme of Iob. There was ayd at the gate for ſuch as did extortion, for ſuch as deuoured the widowes, and for ſuche as troubled poore folkes. Alas, nowadayes we be come too the ſame extremitie, and muche woorſe: inſomuch that if a poore man be troden downe, he ſhall haue no redreſſe at all. And why? For they that take away other mens goods, that beguile▪ beate and trouble poore folkes, and that ouerſhoote themſelues intoo all wickedneſſe, are lawleſſe perſons and growne to ſuche a boldneſſe, as they thynke 40 there is not any lawe to reſtreyne them. Againe, the Magiſtrates on their ſide, are fearefuller than women, there is no ſtoutneſſe of Gods ſpirite in them: or elſe they be contented too diſſemble and too pleaſure men, yea and more and halfe too agree with the wicked. And although they knowe that things go amiſſe: yet notwithſtandyng they haue no zeale to repreſſe them. The other are yet worſe: for they ſeeke nothyng, but that all ſhoulde bee oute of ſquare, and that the worlde ſhoulde come too ſuch extremitie of euill, as there ſhoulde bee no feare of 50 God nor honeſtie, nor any thing elſe but confuſion. Lo at what poynt we be. Now then the moſt part of men, thinke of nothing but how they may ſcape when they haue done amiſſe. Looke vpon a Royſter that lyeth in wayte for other mens goodes: I warrant you if there bee any meanes to trappe them, hee eſpieth it. Yea but hee muſt come to account. Tuſh, what for that? If I may but bribe ſuch a man (ſayth hee) that matter is by and by diſpatched. If I can carie him a preſent of ſuch a thing, I win his hart: and he ſhall win me two or three mo: and againe 60 if I do ſuch a thing, I ſhall bee ſure of the fourth: and if I may make vp halfe a doſen on my ſide, my matter is out of crie. See howe they that haue the ſworde of Iuſtice in their hand are ſet to ſale lyke brothels, ſo as they haue no more ſhame nor regard of their honour, nor of any thing elſe. For nowadayes the ſhiftes that they will pretende, ſhall be ſo villaynous, as there ſhal be no colur of honeſtie in them. VVe ſee it, and ſo euery man taketh leaue to rob, to poll, to oppreſſe, and to commital maner of extortion. And why? For if the matter be brought before a Iuſtice, all is marred. And therefore it is a ſentence well woorthy to bee noted, when Iob proteſteth that notwithſtanding his credit and authoritie, and that men ſtoode in ſuch awe of him, that euen the iudges themſelues durſt not to haue delt with him: although ther had bin no complaints made of him, yet for all that hee abſteyned of hys owne accord from doing euill, and concluded not wyth himſelfe that he might therefore do a thing bycauſe men permitted it: but had alwayes this ſaying for a bridle, that is to wit, that gods puniſhments made him afrayd. Therefore let vs learne to walke in ſoundneſſe, and in good conſcience: and when we intend to do any thing, let vs examine whether God permit it or no: and if we ſee that it diſpleaſeth God, ſo as he hath forbidden and diſalowed it: let vs let it alone: and although men ſooth vs, yea and giue vs libertie to do what we liſt, yet let vs keepe our ſelues from doing it. And why? For it behoueth vs to come before the heauenly iudge. And what ſhall it auayle vs then to haue eſcaped the hands of men? For it ſhall bee but a doubling of the vengeance. And why? Bycauſe we ſhew well by our deedes, that we feare men more than God. And do you not ſee how wee offer him too heynous iniury in preferring mortall creatures and wretched carions before hys Maieſtie? I ſhall be afrayd of men, and in the meane while mocke God, and his Maieſtie ſhall be nothing with mee. Againe when we haue corrupted Iuſtice eyther by hatred or by fauour, or by ſome other crooked meanes, ſo as wee haue woon the Iudges: ſee yee not yet a ſeconde outrage which we offer vnto god. Is it not a defiling of that which he hath halowed? But iuſtice is a holy thing: and we vnhalow it whē we turne thoſe vnto euill which are ſet in that ſeate, and whome God hathe appoynted of purpoſe, that the authoritie of his name ſhould ſhine in them. If we (I ſay) do go about to thruſt them aſide: is it not a poynte of high treaſon to God? And for that cauſe I ſayd that we do but double Gods wrath vpon vs, by ſhifting oure ſelues from mens handes after that ſort. Yee ſee then that wee muſt faſten our eyes vppon God, and looke vntoo hys iudgement, to the intent we may of our owne free accord refrayne from doing euill when wee may do it, although the ſame bee permitted vs on mens behalfe. And therewithall alſo lette vs marke, that this our fearing of Gods puniſhment, muſt not be onely when we feele it, but before it come at vs. For it is too late for a man to feele that God is his iudge, when he is ſtriken with his hande: and therefore let vs be afrayde when God threatneth vs, and before the ſtrokes light vpon our heads. Ye ſee then how euery man may refrayn from euill doing, if by the eye of fayth they foreſee the puniſhments a farre off, which are prepared for all euill doers, and for ſuche as trouble their neighbours. And God ſhe weth vs great fauour when he warneth vs aforehande, to the end we might preuent his [Page] vengeance. Thus ye ſee what we haue to beare in mynd. And the concluſion which Iob addeth is this: how ſhall I beare his burthen? It is to ſhew vs that thing which is ſpoken to vs by the Apoſtle: namely, that it is a right dreadfull thing to fall into the hands of the liuing God. VVee are afrayd of mens puniſhments which touch but the body: and what is done for the fire of Gods wrath whyche conſumeth all things, and yet neuer goeth out, but burneth in ſuch wiſe as we muſt be forced to continue in it, yea and to indure it without end? VVhy regard wee not 10 that? So then let vs not be moued with this puniſhment of Gods, and let vs only looke to keepe our ſelues from euill doing for ſhame or puniſhment of the world: but let vs conſider well in our minds and in our vnderſtandyng, and let vs aſſure our ſelues that when men ſhall haue determined to execute the cruelleſt torments vpon vs, that can be deuiſed: yet notwithſtanding all of it is nothing in compariſon of Gods heauie vengeaunce. Though a man be layde vpon the wheele, or nipped with pinſons, or burned aliue, notwithſtanding that theſe bee very greeuous 20 torments: yet do they paſſe away, and continue not for euer: and againe they do but grieue the body. But beholde, the wrath of God whiche conſumeth all thinges, as a flaming fire that burneth without ende, and a worme that gnaweth and biteth the hart within. VVhen the ſcripture vſeth ſuch ſimilitudes, it is not to expreſſe what is in it to the full: but onely too giue vs ſome little inckling of it. Therefore let vs marke well, that the vengeance of God which is prepared for the wicked, is an intollerable burthen: and let the ſame prouoke vs too walke in feare and pacience, aſſuring our ſelues that if men vſe crueltie and violence againſt vs: there is a iudge in heauen to reuenge it: wherefore let the ſame reſtreyne vs from euill doyng, though we may ſafely do it for any worldly reſpect. And let vs take heede that our conſcience be pure, and that the knowledge of God be our very rule to guide vs: and let vs alwayes looke vpward to behold him that hath ſet vs in this world, declaring vntoo vs that wee muſt one day come to an account before his iudgement ſeate.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying hym to make vs feele them in ſuch wiſe, as wee may craue forgiueneſſe, and be ſo ſory for them, as we may indeuer our ſelues wholy to amend them, and too profit from day too day in his obedience, vntill we be fully reformed. And that we pitying ſuch as are in neceſsitie, may indeuer too ſuccour them, and be like minded vntoo them: praying oure good God to haue pitie vpon them, and to ſuccour vs alſo: and that although wee be vnworthy of it: yet notwithſtanding, ſeing he hath already made vs to feele his goodneſſe, and mercie, we may not doubt but he will beſtowe more and more vpon vs, and increaſe his grace from day to day in vs, if we flee to him for help with true humilitie, according as hee calleth and allureth vs dayly vntoo him by his word. That it may pleaſe him to graunt this grace, not only to vs, but alſo, &c.

The .cxv. Sermon, which is the fift vpon the .xxxj. Chapter.

This Sermon is yet ſtill vpon the. 21. 22. and. 23. verſes, and then vpon the text which is added heere.

24 If I haue ſet my hart vpon gold, or if I haue ſayd to the vvedge of golde, thou art my hope.

25 If I reioyced of being rich, or bycauſe my hand had found abundance.

26 If I haue looked vp to the ſhining Sunne, or to the Moone vvalking in hir brightneſſe.

27 That my hart hath beene deceyued in ſecret, and my hand hath come to my mouth.

28 That vvere damnable vvickedneſſe, and I had denyed the God aboue.

YEſterday wee ſawe the proteſtation that 40 Iob made concerning his vpright walking, not for feare of men: but bycauſe he had his eye alwayes vpon God: knowing that he is the iudge of all men, and that it behoueth vs to come before him to make our account. He ſayd expreſly, that he truſted not in his owne credite, nor had any ſuch fooliſh imagination with him, as too make himſelfe feared, as riche men doo which haue wherewith, ſo as the greater ſorte are alwayes 50 puffed vp with pride, and we ſee that the poorer ſort and ſuch as cannot reuēge themſelues, are troden vnder foote and turmoiled and men do thē wrong, iniurie, and ſhame. Iob then ſayeth that he had abſteyned from all iniurie towards men, and not gone about to do them any euil. And why? Bicauſe he knew hee coulde not eſcape the hande of God. VVherevpon we haue to ſhew, that if euill bee bolſtered heere bilowe: It behoueth vs to vſe pacience, ſeeing it hath alwayes bin Gods will to exerciſe his ſeruants 60 after that ſort: that is to wit, that they ſhould ſuffer many outrages, and not be mainteyned in their good right, and that iuſtice ſhoulde bee blinded, or rather turned vpſide downe. Let vs marke then, that we muſt not thinke wee haue gayned any thing, by ſcaping the hands of men: for we do but kyndle the fyre of Gods wrath vpon vs, bycauſe that he that hath defaced iuſtice, is guiltie of treaſon againſt God. And moreouer men abuſe themſelues, when they thinke a thing to bee lawfull bycauſe it ſhall not bee puniſhed at mens hands, and therevpon take more boldneſſe, whereat God is the more greeuouſly offended. Therfore his curſe muſt needes increaſe and kindle more and more vpon vs. Now after that Iob hath proteſted that he had not abuſed the fatherleſſe, nor done any outrage to the weake: hee addeth, That hee had not put his trust in golde, nor ſayd vnto his riches, I reſt my ſelfe in you, nor reioyced when his goodes increaſed. VVee haue alwayes too beare in minde what hath bin ſhewed heeretofore: that is to witte, that Iob touched not ſome one vertue alone, but comprehendeth generally the whole rule of good life which God hath giuen vs. And in very deede it is not ynough for vs [Page] to haue performed a peece of the law (if at leaſtwiſe wee were able to do it:) But it behoueth vs to indeuer to rule and frame our life throughout according to all thynges which God commaundeth. In like manner then as Iob hath proteſted that he had not ſhewed himſelfe cruell towards the fatherleſſe and poore: ſo now he ſayth, that hee was not puffed vp with pride and preſumption in hymſelfe, nor did ſet the more ſtore by himſelfe, bycauſe hee was rich. Surely this was a ſingular vertue. For we ſee cō monly, that if a man haue ſome little thing to brag of, mē 10 ſhall ſcarce beare his fooliſh ouerweening. VVe need not to be kings nor princes to puff our ſelues vp, or to vaunt our ſelues, for as ſoone as a man hath but a little goodes, by and by he is vppon his tiptoes, and ſpreadeth out hys wings. And his vaingloriouſneſſe is not only in men, but alſo in women. And ſurely we ſee that as ſoone as womē haue wherewith, they flowe in pompe and exceede theyr degrees. And againe a man doth ſo chaunge his countenance, as he vouchſafeth not to looke vpon his neighbors but at one ſide, and he will not ſcarce open his mouth: or 20 if he do, it ſhall be ſo ſcornfully and proudly, as men wyll be afraid to ſpeake any more to him. Thus ye ſee the pride that appeareth euery where. But what would come of it, if they had great heapes of golde and ſiluer, or if they had all things at will as Iob had, when he ſheweth that his riches were multiplied? Is it not a hard thing then that a man ſhould alwayes be ſo milde and lowly when he hath his coffers full of gold and ſiluer, as he ſhould ſet nothing by them? VVee ſee therefore that God wrought marueylouſly in Iob, when he ſuffered him not to be blinded 30 with vayne preſumption for all he was ſo rich, but cauſed him to poſſeſſe his riches in ſuch wiſe, as hee was alwayes ready to leaue them, and did not ſet his hart vpon them. Now looke what Iob proteſteth of hymſelfe, the ſame is commaunded to vs all, according as we ſee it is ſayd in the Pſalme, If ryches increaſe, ſet not your hartes thereon: that is to ſay, make them not Idolles too put youre truſt in them: neyther bee you puffed vp with hautineſſe. And in this reſpect doth Saint Paule alſo ſay, that Couetouſneſſe is Idolatrie. For it is vnpoſsible that a man 40 ſhould be couetous to gather muche, and not therewithall bee poſſeſſed with this pride, that he would be had in eſtimation in reſpect of hys goodes. Now when thys pride reigneth in mē: vndoubtedly there is a double Idolatrie. The one is that he beare [...]h himſelfe in hande, that God would fayle him if hee had not wherewith too helpe himſelfe: and agayne, if he bee riche, hee deſpiſeth God, and thinketh himſelfe to be ſo well fenced, as hee needeth no other thing. To be ſhort, it is a very drunkenneſſe. For like as when a man is drunken, he maketh himſelfe to beleeue 50 wonders: ſo when a man is rich, he preſumeth vpon his riches, and remembreth no more that he is a mortall man, but forgetteth himſelfe in ſuch wiſe, as he ſticketh not to aduaunce himſelf againſt God. And ſo let vs marke that Iob proteſteth not here any thing of himſelfe, which God commaundeth not to all the faithfull: which is, that they ſhoulde not ſet their myndes vpon riches: though they flowe vnto them. Secondly, let vs marke, that it is a rare vertue among men, and therefore that wee haue the more neede to imploy our whole indeuer thervnto,60 ſeeing wee cannot reſtrayne oure ſelues without greate difficultie, and withoute bringing of oure ſelues vtterly vnder foote. Therefore let vs indeuer to holde our ſelues at ſuche a ſtay, as riches may not carie vs away, nor blinde vs ſo farre, as to make vs ſet our heart and mynde vpon them. And further, let vs marke that it is an intollerable vice, for a man to truſt in his goodes. And why? For is it not an exceeding heynous offence for a man to robbe God of his due honour, and too gyue it to a dead and ſenſeleſſe creature? But doth not hee make a God of his riches (as I ſayd afore) whiche preſumeth ſo much vppon them? Yee ſee then that God is bereft of his honour, and golde and ſiluer whiche are but dead creatures haue it: And is not that a monſtrous thing? VVherefore let vs learne, that we cannot preſume of our ſelues vnder the colour of the goodes which God giueth vs: but wee muſt become ranke traytors too God, and foule Idolaters as Saint Paule termeth the couetous folke. And that is it which Iob alſo ment to expreſſe in ſaying, If I haue ſet my heart vpon golde: or if I haue ſayd too the wedge of golde, thou art my truſt. Heere Iob bringeth in a talke betwene himſelfe and his money. Verely a man will not talke vnto his riches when hee openeth his cheſt and coffer: hee will not enter communication with them, as though hee had ſome body to talke with him: but in this maner of ſpeeche, Iob doth very well ſet foorth the folly and ouerweening of riche men in truſting too their riches. And why? They haue there as it were a ſecret conference and conſpiracie with their golde and ſiluer. True it is that they ſpeake not, but yet without ſpeaking they ceaſſe not to haue the thing which Iob ſheweth heere. VVherefore as often as wee bee tempted to put our truſt in creatures and earthly things: let vs call too minde that it is a robbing of God of his honour, and a purloyning of it from him, to giue it to a thing of nothing: and therefore let vs abhorre ſuch dealing. Therewithall alſo let vs remember the condemnation that Iob layeth heere vpon vs: and let vs compare oure ſelues with him. VVhat a ſhame is it that a man ſhould aduaunce himſelfe, and gaze vpon his fethers, and thinke himſelfe to be a [...]oly fellow, bycauſe hee is woorth I wote not what? Beholde, Iob poſſeſſed greate treaſures, and had gathered golde and ſiluer in heapes: and yet notwithſtanding he alwayes hild himſelfe in ſuche lowlineſſe, as if hee had bin a poore man. VVhat a ſhame then is it for vs to bee lifted vp with a little, ſeeing that Iob was not blinded with all the great aboundance that God had giuen hym? Marke that for one poynte. And furthermore let vs marke, that it is a great triall of a man, when he is riche, and yet notwithſtanding becommeth not proud, but continueth alwayes milde, and without preſuming of himſelfe, walketh as if he were no better than another man. Yee ſee heere a good triall. And therefore let vs not thinke we haue atteyned any great vertue, if we be not come to that point. For there is not a man to be found in this Citie of Geneua, no nor in this whole countrey, that is lyke vnto Iob. And truly if a man ſhould gather all the richeſt mē togither, they were (as you would ſay) nothing at all in compariſon of that which Iob poſſeſſed. They that boaſt themſelues nowadayes of their riches, are as if they ſhoulde thinke themſelues to be great men, bycauſe they be but mounted vppon a blade of an Onyon, if a man ſhould compare theyr [Page] wealth with Iobs. But when our Lord doth ſo hold mē at ſo low an ebbe: let them aſſure themſelues that it is for their profite, and that if they were in greater wealth, they would burſt: and it would bee a cauſe of their decay, and they woulde mount ſo hie, as they ſhoulde breake theyr necke. So then let vs marke, that our Lord procureth our benefite and welfare, when he ſuffereth vs not to mount ſo hie. For wee could not weld our good fortune (as they terme it:) we ſee that although wee haue no occaſion too aduaunce ourſelues, and that oure ſtate bee as ſimple as 10 may be: yet notwithſtanding we are alwayes deſirous to grow great, yea euen as it were in deſpite of God and nature. And what a thing were it then if we had all thyngs at will. Lo heere the thing which ought to make vs to beare our eſtate with the better pacience, euen though it be neuer ſo baſe and ſmall. Yea & let thē that are of the pooreſt ſort vnderſtand, that God intendeth to humble them, and ſubdue them, to the end they ſhould not bee giuen vntoo pride, as by al likelyhood they would be, if he did not bridle them, and hold them ſhort by ſuch triall. Howſoeuer 20 the world go with vs, let it content vs, that oure Lorde knoweth what is meete for vs, and hath it in his hande, ſo as he cannot be letted to giue it vs, when he knoweth it to be good and expedient for vs. And thus ye ſee what wee haue too marke in effect concerning that is ſayde heere, that Iob did not put his truſt in Golde, nor vaunted hymſelfe though he ſaw he was riche. But yet is that well woorthy to be noted which he addeth: that is to wit, that bee reioyced not when his hande coulde heape vp muche, nor when goodes came to him from all places: nor reioyced at all in that behalfe.30 It ſhoulde ſeeme at the firſte bluſhe that Iob ſpake more by himſelfe, than is poſsible to bee found in a mortall man. For it cannot be that a man ſhould not be gladde when he hath goodes: It is impoſsible that he ſhould be as a block of wood. VVhat doth Iob meene then, by ſaying that he reioyced not? Let vs marke for an anſwer, that he ſpeaketh not heere of all manner of gladneſſe. For it is a naturall thing for a man to be ſadde when he is poore, and to be glad when he is rich, and this gladneſſe is not euil of it ſelfe. For it is written thou ſhalt eate and drinke, and be 40 mery before the Lord thy God. Therefore if our Lorde giue vs goodes, ſo as we haue where with to cheriſhe oure ſelues, it is to the end we ſhould be merrie. And as I haue told you already, ſo little doth this mirth of gladneſſe diſpleaſe God, or is to be condemned in it ſelfe: as it is rather a token of the faith and feare whiche wee haue towardes him, for ſomuch as we learne thereby to praiſe his goodneſſe, and to yeeld him thanks for the benefites which he dealeth vnto vs. But Iob ſpeaketh heere of a blind reioycing, ſuch as is among worldlings, which are caried away 50 with their goodes: ſo that they forget God, and remember no more their own frailtie: but are exalted in themſelues. This then is a frantike ioy, an inordinate ioy, a ioy that turneth vs away from God, and maketh vs ſo drunken, as we know not any more what we bee. And this is it that Iob ment heere. To bee ſhort, he doth vs to vnderſtande, that he hilde his minde ſo bridled, that when riches came to him, he did indeede receyue them at Gods hande, and was glad of them, yeelding God thankes for increaſing them after that ſort: but yet notwithſtanding he did not 60 there withall repoſe his felicitie in his riches. And this is the principall poynt that we haue to note. For wherein do men abuſe themſelues, but in that they reſt vpon theſe tranſitorie thynges, whereas they ought to bee led further? VVhen there is any ſpeaking of the welfare and felicitie of men: It behoueth vs all too tende vnto God, and to aſſure oureſelues that if wee bee ſeparated from hym, wee bee vnhappie, and that all the goodes, pleaſures, and honours whiche wee can poſſeſſe, are as many condemnations vppon vs. Thus ye ſee how it would behoue vs to ſeeke God, when there riſeth any queſtion concerning oure welfare and happineſſe. And on the contrary part wee ſee how men buſie their heads about corruptible things, inſomuch as they make their God of thē, one of his gold and ſiluer, another of his honour and credite, and a third of his pleaſures. VVhen a man deſireth to be rich, behold the marke that he ſhooteth at. Hee ſetteth before him, that too bee riche is a happie caſe: and in the meane while he letteth God alone, and giueth him quite ouer. The man that ſeeketh to be exalted to dignitie and credite, is ſo rauiſhed with it, that he careth not to bee ſeparated from God: for that is all one too him. A whoremonger, or he that is giuen to any other wicked luſt, beleeueth that all goeth well with him, and hee is glad of it ſo as he may inioy his deſire. VVe ſee that whereas men ought to tend and trauell to Godwarde, they reſt themſelues vpon corruptible things. And ſo let vs marke heere that Iob reioyced not in his riches, but in the goodneſſe of god that made him rich. But yet could not this be ſufficiētly vnderſtood, if it were not declared more familiarly. Not that the words are ouerdarke of themſelues, but bycauſe wee woulde alwayes vſe ſome hypocriſie with God, as though we were wilie ynough to beguile him. Men then hope euer to ſcape by their ſtartingholes, when they doo but halfe knowe themſelues: and therefore if a man ſay at one worde, that wee muſte not reioyce in riches, but in God that giueth them: the verieſt niggardes and the verieſt pinchpennyes in the worlde wyll alledge this excuſe, and make proteſtation with full mouth. Oh, I? I reioyce not in my riches: but forſomuch as God hath giuen me them: I glory onely in him that guideth and gouerneth me. Lo how men being full of hypocriſie, ſeeke alſo ſome fayre colours to verniſh their filth withall: and therefore I ſayd, that it was needefull to expounde better this ſentence, of reioycing in God and not in riches. VVhat then doth that import? That hauing an eye to God, who hath giuen vs the goodes that we poſſeſſe, we ſhould vnderſtande that therein he meeneth to ſhew himſelfe a father towards vs: and that ſeing he is oure father, it is good reaſon alſo that wee ſhoulde bee chyldren on oure ſydes towardes hym. But Gods children wee cannot bee but wee muſte vſe brotherly loue towardes men, bearing in mynde that the goodes whyche wee haue, are layde as a pledge in our hande by God for the releuing of our neighbours that haue neede.

And further let vs vnderſtande, that God wyll not haue vs tyed too theſe earthly things. If wee regarde God, wee wyll immediately haue an eye too the endleſſe life that hee hath prepared for vs in heauen: and then ſhall wee not bee wedded too theſe corruptible thynges, neyther ſhall wee make riches too bee as dirt and myre too wallowe oure ſelues in. Suche as giue [Page] theyr heartes ouer vntoo ryches, as it were in a quamyre, as men ſay heere. For like as there, after they haue plucked oute one legge, ſincke deeper with the other, ſo as they cannot get out: So thoſe that put theyr truſte in this worlde, are ſo farre vnable too rayſe vp themſelues to Godwarde, that they ſtagger, ſtumble, and reele: and to bee ſhorte, cannot get oute of the gulfe wherein they bee plunged. On the contrary, beholde heere how oure Lorde offereth himſelfe to vs, and calleth vs to the heauenly lyfe, as if hee ſhoulde ſay, hye you apace to me,10 marche yee ouer the worlde, and bee not wedded too it. Therefore if wee followe this incouragement whiche God gyueth vs. It is certayne that wee ſhall haue none other deſire but to go forwarde to the heauenly lyfe, and wee ſhall not bee hilde backe by the goods of the worlde. Heerewithall alſo let vs marke, that it is no reioycing in God, except we be contented with him alone, according as it is ſayde in the ſixteenth Pſalme, The Lorde is mine heritage, my portion, and my longing. Nowe then if we haue this contentation, it is certayne that wee wyll not 20 paſſe for all worldely goods whenſoeuer it ſhall pleaſe God to bring vs therevnto, ſobeeit that wee poſſeſſe him alone, who can neuer be taken away from vs. VVe heare alſo howe it is ſayde vntoo Abraham, I am thine exceeding greate rewarde. By that ſaying, God intendeth too driue vs vnto him: and to holde our heartes and mindes faſte ſettled in him without raunging heere and there. So then wee ſee nowe what it is too reioyce in God, and not in riches. For (as I haue declared alreadie) if a man reioyce in God, it behoueth him to ſhewe as well in welth,30 as in pouertie, that his hearte is not wedded to worldlye goodes: in wealth, by not beeyng letted to followe the way that God ſetteth afore him, and too diſcharge himſelfe of his dutie towardes his neyghboures: and in pouertie, by beeyng pacient when it ſhall pleaſe God to bereeue him of all the goods that hee had, ſo as he cōmeth to this cōcluſion, yet am I not ſeparated from my God, it is not ynough for me that I am in his fauour, and therefore nowe it behooueth me too bee quyet, for hee is the thing in whome I ought to take all my reſte. This is the 40 effect of that whiche Iob mente, and of that which he intendeth too teache vs by his example, when hee ſayeth, that hee reioyced not in his riches. It is alſo too bee noted that this reioycing carryeth a thankeſgyuing with it. That is to ſay, when wee haue wherewith too reioyce in God, it behooueth vs alſo too glorifie him: acknowledging that wee haue not any thing but of his meere goodneſſe. Furthermore, pryde alſo is condemned in this ſaying. For whereas we bee forbidden to reioyce in riches: it is to the ende we ſhoulde not v [...]unt ourſelues in them,50 to thinke our ſelues better than other men. And this is it th [...]t Sainct Paule ſayeth too Timothee: warne the riche men of this worlde that they bee not proude and hyghe minded, but that they truſte in the lyuing God. There Sainct Paule ſheweth, that which we haue touched alreadie: namely that it is a rare vertue and not very ryfe too bee founde, that a riche man ſhould be lowly and haue no pryde in him to prayſe himſelf aboue other. And yet for al that, it is not poſsible for vs too reioyce in God, but this pryde muſt be thruſt vnder foote, and our harts be wholy 60 ouermayſtered. Foraſmuch then, as men cannot attayn therevnto without greate hardneſſe and greate ſtreyning of themſelues aboue all their power: Sainct Paule ſheweth the cōuenient remedie, which is to truſt in the liuing God. For if we wiſt what it is to truſte in God: it is certaine that riches ſhould not carie vs away. Then muſte it needes followe, that ſuche as are wedded to their riches, know not what it is to truſte in God, neyther paſſe at all for him or his grace: according alſo as I haue ſayde alredy, howe it is not for naughte that S. Paule in an other place termeth couetouſneſſe, Idolatrie. After that Iob had proteſted ſo, he addeth: If I haue looked vp to the Sunne when he ſhined, or to the Moone walking in [...]ir lyght, or if I haue layde my hande vppon my mouthe: for ſurelye that were a beynouſe thing, it were a renouncing of God aboue. Some haue expounded this ſentence, as though Iob ſhould proteſt that he had not worſhipped the Sunne, & the Moone, bycauſe that in olde time the ſame was a very common ſuperſtition, ſpecially in the Eaſt countreyes, and Iob was of thoſe partes, as wee haue ſeene heeretofore: and ſo it ſhoulde ſeeme that Iob mente too declare heere, that hee had not done as moſt men did among whome he liued, that is to ſay, he had not wondered and gazed at the Sunne and the Moone, nor attributed any godly Maieſtie vntoo them, nor made Idols of them. And ſurely God telleth his people expreſly by Moyſes, that they muſte not be ſo blinde as to woorſhippe the Sunne and the Moone. For what is the Sunne? True it is that hee hath a woonderfull lyghte in him, and that we ſee there ſome markes of Gods glorie. In like cace is it with the Moone. And that alſo is the cauſe why it is ſayde, that they preache vnto vs, and that God ſpeaketh vntoo vs, as it were by theyr mouthe, to the ende we ſhoulde be allured to come vnto him. But therewithall God ſayeth vnto them: If you woorſhippe the Sunne and Moone, you are vnthankeful. For to what ende haue I created and faſhioned them? It is to the ende yee ſhoulde know mee, euen mee that am the Creator of them. If yee do the contrarie, your vnthankefulneſſe will be doubled. For what is the Sunne? your ſeruant. VVhat is the Moone? your handemayde. VVherefore doth the Sunne ſhine, but to giue you light, and to make the earth frutefull, according as God giueth him that vſe? So then, ſeeing that the creatures (howe noble ſoeuer they be) are ſubiect vnto vs, & god hath ordeined thē to do vs ſeruice: Is it not a foule vnthankfulneſſe for vs to make Idolles of them? This expoſition is very true: but yet it agreeth not to the preſent place. For here Iob ment to vſe another ſimilitude, of purpoſe to go forwarde with the matter that we haue treated of alreadie: namely that hee had no preſumption or pryde in him. For wee ſee howe the proude ſorte do caſte vp their nozes into the winde (as they ſay) and take not themſelues too bee of the common rate of men, but make I wote not what a ſtately countenance, as though they woulde ſeparate themſelues for this mortal life. And their pryde extendeth not onely to their neighboures, but they alſo looke ſo loftie euery where, that they preace before God with ſuche a ſtatelineſſe, as the Sunne and Moone (thoughe they bee farre aboue vs) are notwithſtanding not highe ynoughe for them, but they ouerlooke them, ſaying: where are wee nowe? VVhiche of vs is the greater? VVhich of vs is the higher? Iob then ment to expreſſe mens fooliſhe hautineſſe in aduauncing [Page] and ſetting out themſelues out of meaſure, and (too bee ſhorte) in that they voucheſafe not too holde themſelues in the common trayne, but woulde be greater than God graunteth them to bee. Thus yee ſee what it is too looke vp too the Sunne when hee ſhineth, and vnto the Moone when ſhee walketh in hir brightneſſe. And yet neuertheleſſe, we ſee that our Lord giueth vs there a token of our feebleneſſe. For wee cannot looke vppon the Sunne, but oure eyes are dimmed out of hande. True it is that God woulde haue vs to reioyce in the light of the Sunne, and 10 he maketh him to walke in the Skie to do vs ſeruice. VVe ſee howe he iourneyeth to giue vs light: and beſides that wee knowe alſo that the Sunne giueth liuelineſſe to oure bodies, and wee ſee that the earth is made frutefull by his warmth. For from thence do we drawe our ſubſtance & nouriſhment: but yet therewithall our Lorde putteth vs in minde of our frayltie, to meeken vs in that wee cannot looke vp, but oure eyes ſhall bee dimmed. Thoſe then whiche looke vp after that ſorte vnto the ſhining Sunne, and to the Moone in hir light, woulde fayne ſhewe themſelues 20 valiaunt fellowes, as it were in ſpyte of nature, and that there is more in them than in all the worlde beſide. But Iob proteſteth that hee was none ſuche, and therewithall he addeth alſo, that his heart was not beguiled in ſecrete, ſo as his hande ſhoulde be layde to his mouth. VVhen hee ſayeth that hee was not beguyled in ſecrete by his heart: It ſerueth too expreſſe the better, that hee had not onely bene curteous and lowly towards men, but alſo had bene continually as a little one before God, notwithſtanding that men prayſed him: and that although euery man did 30 him reuerence, ſo as he was dreaded of the wholeworld: yet for all that, he glorified not in any of all thoſe things, inſomuche that if an Anatomie had beene made of his heart, and that all that euer was within it had bene ſounded and gaged too the bottome: a man ſhoulde not haue founde any hautineſſe. This is the ſaying which he vſeth: and afterwarde hee ſayeth, that hee kiſſed not his hande, or that his hande came not too his mouth too bee kiſſed. Some expound this ſaying, that he commended not his vertues to make them meritorious, or to ſettle the truſte of his welfare 40 vpon the goodneſſe and holineſſe of his life. This doctrine is good, and that expoſition is of it ſelfe notable: For it was vttered by a man that liued in a very corrupte tyme. For Sainct Gregorie (as men call him) who lyued in a time of ignorance and corruption, and was afterward Biſhoppe of Rome, declareth that it is a beaſtly wickedneſſe, yea and an vtter renouncing of God, for a man too truſte in his owne deſertes. And yet now adayes it is the cheefe article that is in controuerſie betwixte vs and the Papiſtes. For we ſay, that our ſaluation is grounded vpon 50 the free goodneſſe of God, and vpon the death and paſsion of our Lorde Ieſus Chriſte, and that wee bee ſaued by fayth onely: and contrariwiſe the Pope will haue euery man to be his owne ſauiour. But yet here is one that was Pope of Rome, which neuertheleſſe cā skill to ſay, that it is a renouncing of God, & an outragious wickedneſſe for mē to kiſſe their hands, that is to ſay, to truſt to their own works to make them meritorious vertues. This doctrine then is good and profitable: but yet notwithſtanding this text muſte be taken more ſimplie, than to concerne Iobs 60 vertues. True it is that they are comprehended in it: howbeeit as we haue ſeene afore, hee ſpeaketh generally of all the occaſions that men take to truſt in creatures & themſelues. Therfore he ſayth, if my mouth haue kiſſe [...] my [...]and, that is to ſay, If I haue leaned to mine owne credite or to any thing elſe, or if I haue bene ſo beaſtly as too make Idolles of my goods, and to honour them, (for this worde kiſſe betokeneth to do homage, or honour.) Then if my mouth haue kiſſed my hande: that is too ſay, if I had that vayne ſelfe truſte that I did any homage or honour to my ſelfe: If I haue done ſo (ſayeth he) let God curſe mee. For out of doubt, that were a renouncing of the liuing God, or the Souereyne God. Heere wee haue too marke, that the ſayde highmindedneſſe is an intollerable thing before god. And this manner of ſpeache of looking vp to the Sunne which Iob vſeth, is to bee marked well. True it is that naturally our countenance looketh vpward, and that God would there ſhould be a difference betweene vs and the brute beaſtes in this behalfe. For hee hath giuen the beaſtes as it were hanging lookes, bycauſe they looke but downewarde too the grounde: but man hath his countenance lift vpward, bycauſe hee looketh for a better and excellenter ſtate in heauen: And in very deede it is to the intent we ſhoulde alwayes looke vp alofte, too ſeeke God & his heauenlye kingdome: but in the meane while this is no let, that we ſhoulde not humble our ſelues. And this alſo is the cauſe why Dauid proteſteth, that hee meddled not with greate matters, nor with woonderfull things that were to highe for him. This manner of ſpeaking is partly like vnto the ſimilitude that Iob vſeth. Dauid ſayeth, Lord thou knoweſt I haue not walked in greate things. How ſo? Is it not lawfull for men too deale with greate matters? The ſtate of iuſtice is honorable, and the carrying aboute of Gods woorde is a greate thing alſo: and to bee ſhorte, there is not that man which findeth not ſome let in his vocation. If a man inſtructe others, or if hee take vppon him but to teache children in a ſchoole: eyther of them bothe are creatures faſhioned after the image of God, and he ought too refourme them: And is not that a greate matter? If a man haue a whole Countrey to guyde, is it not an excellent matter? Yes, but Dauid ſpeaketh of the puffing vp of the hearte when we woulde aduaunce our ſelues. For we know that he had to deale with matters of great weyght▪ and therefore hee addeth, nor in woonderfull things that are aboue me: that is to ſay, I had no deſire to deale with the things that paſſed my capacitie. And Iob ſayeth here, I looked not vp to the Sunne: that is to ſay, I did not caſt vp my noze, nor playe the royſter to aduaunce my ſelfe agaynſte God, of all the tyme that I was in reputation of the worlde. Heereby then wee ſee (as I touched afore) that this fooliſhe luſte of men to make themſelues eſteemed is an intollerable thing before God. VVhat is too bee done then? It behooueth vs to come to the remedie, whiche is lowlineſſe. Seeyng that God forbiddeth vs to lift vp our countenances on high, let vs caſt them downe with our owne good will: For wee haue ſufficient cauſe ſo to do. If wee looked well vpon our ſelues, we woulde continually practize this prouerbe, namely, that hee that knoweth himſelfe beſte, will ſet leaſte ſtore by himſelfe. But foraſmuche as we are lothe to knowe ourſelues, and what our ſtate is: It is no wonder though we be ſo caried away with this fooliſhe pryde, as we coulde finde in our [Page] heartes to ſtie aboue the Clowdes. VVherefore lette vs marke, that it ſtandeth vs in hande too examine well our owne wantes, to the ende wee may bee reſtreyned to all modeſtie, and be able to proteſt that wee haue not caſt vp our heades, but that we haue alwayes looked downward in acknowledging that we haue not whereof to make any boaſte. Marke that for one poynte. Secondly, when it is ſayde, that Iobs hearte was not led away in couert. Lette vs beare in minde, that humilitie or lowlineſſe conſiſteth not only in the outward apparāce towards mē: for we ſhal ſee 10 many whiche are meeke and gentle to all outwarde likelihoode, and yet in the meane whyle ceaſſe not too foſter a fooliſhe ſelfeweening in their heartes, and to haue an eſtimation of themſelues. VVee ſee howe all theſe hypocrites are outwardly framed vnto lowlineſſe: when notwithſtanding they are inwardely ſo proude, as they are ready too bruſte with poyſon agaynſte God. And what a thing is that? They be humble outwardly amongſt men, and ſeeme as ſimple as ſheepe: and in the meane whyle, they play the Buls iniuſtling againſte God. As for example,20 all ſuch as glorie in theyr owne vertues, & thinke to earne Paradiſe (as all the religious rabble do in the Popedome) doo certaynely lifte vp themſelues agaynſt God, inſomuche as they make account of theyr owne merites: and that is muche woorſe than to pretende a ſtatelyneſſe towardes men. If there bee a man that is puffed vp with vayne pryde, that ſetteth oute himſelfe in a brauerie, and that thinketh the grounde beareth him not: Euerye man will mocke at him: It is a ſtinking folly, & cānot be borne withall. Nowe if ſuche a preſumption ſette it ſelfe againſt 30 God, althoughe it bee hidden inwardely, I pray you, is it not muche more villeynous? Then lette vs marke well, that it is not ynough for vs to beare a ſweete and amiable countenaunce, and too pretende a milde behauiour towardes men: but wee muſte looke that our heart be not led away in ſecrete, and that wee haue no pryde hydden within. For althoughe it appeare not too men: yet ſhall it not fayle to bee condemned of God. And therewithall lette vs marke, that if couert pryde be to be condemned: then ſhall they not ſcape whiche ſpreade out their wings,40 and vaunte themſelues openly. And lette vs vnderſtande, that our Lorde ſetteth them here as it were vpon a Scaffolde, to the ende wee ſhoulde knowe the vice wherevntoo wee are all inclined, and whiche reygneth in vs tyll God correct it. Furthermore, as touching the kiſsing of his handes: I haue tolde you alreadie, that that manner of ſpeeche importeth a dooing of homage, or honor: and it is not without cauſe that the holy Ghoſt hath vſed ſuch ſpeeche: for there is not any thing wherein men do more falſely beguyle themſelues, than in taking vppon them the honor that belongeth vnto God: and that is a plaine ſpyting of him (as Sainct Paule declareth.) Therefore it is to be concluded, that vntill ſuch time as men do vtterly diſtruſte themſelues and miſlike theyr owne vertues, they ſhall neuer bee throughly humbled as they ought to be, neyther ſhall they honour God as becommeth them, and as he deſerueth.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs feele them better than wee haue heeretofore done: & that ſeeing we be ſo miſerable, we may throughly conſider our owne wantes, and learne too ſhake off all pryde: and that foraſmuch as our Lord ſheweth vs ſo often that all our welfare, felicitie and glory conſiſt in him, wee may learne to ſeeke them there, and ſo to mortifie al our fleſhly luſtes, as Ieſus Chriſt may reygne there peaceably, as vnto whome all ſouerayne dominion is giuen, to the intent that all knees ſhould bow before him: and that inaſmuch as it behooueth vs to paſſe through this world: and the things that may holde vs backe there, are all conuenient for the neceſsities of our lyfe, hee ſuffer vs not to bee ſtill intangled in them, but that wee may trauayle towarde the heauenlye kingdome, and ſo vſe the creatures which he hath ordeined to our vſe, as wee may not make them Idolles, and that wee may nother thorough miſgouernment nor thorough any other outrage be wedded to this worlde, but ſo paſſe thorough it, as wee may alwayes ſtill go forwarde to bee gathered vp into the euerlaſting reſte which is purchaſed for vs by our Lorde Ieſus Chriſt. That it may pleaſe hin to graunte this grace, not onely to vs, but alſo too all people and nations of the earth, bringing backe all. &c.

The .cxvj. Sermon, which is the ſixt vpon the .xxxj. Chapter.

This Sermon is yet ſtill vpon the 26. 27. 28. verſes, and then vpon the text which is added heere.

29 If I reioyced at the aduerſitie of mine enemie: or vvere glad vvhen euill befell him:

30 Or if I haue ſuffered my mouth to ſpeake euill of him, or to vtter curſes agaynſt him:

31 If my houſhold folke haue not ſayde, vvho ſhall gyue vs his fleſh to eate? vve are not ſatisfied:

32 If the ſtraunger did lodge in the ſtreate, or that my gate vvere not open for them that trauayled by the vvay.

I Haue begonne already to expounde the ſentence where Iob proteſteth that hee looked not vp too the Sunne and the moone. And the effect of my ſaying was that hee declareth thereby that hee was not puffed vp with pryde as thoſe are whiche preſume vpon themſelues and thinke they are of 60 great value, truſting either in their own riches or in their credite, & thervpon deſpiſing other men, yea & thinking themſelues too bee no more ſubiect vnto God. Iob then proteſteth, that he was not puffed vp with ſuche pryde as to chalenge any worthineſſe at all to himſelfe: and he addeth, that that were a renouncing of God on hyghe. For hee had ſayde afore, that it was a heynous offence and woorthie of death. And heere wee ſee, howe God abhorreth that highmindedneſſe of men, when they woulde aduaunce [Page] themſelues aboue meaſure. And thereof wee may gather, that lowlineſſe is a ſacrifize moſte acceptable too him of all others. Alſo of oure owne nature wee doo not eaſily abace oure ſelues: in this behalfe it behooueth a man to bee as it were broughte too nothing, that hee may not eſteeme of himſelfe, if hee intende too bee taken and reputed for humble before God. For humilitie or lowlineſſe is not an imbacing of oure ſelues when wee haue wherewith too magnifie our ſelues: but it is an acknowledging that there is nothing but wretchedneſſe in vs,10 and that if wee woulde open oure mouth too alledge any thing for ourſelues, wee ſhal finde nothing but vtter confuſion in vs, ſo as if our hearte conceyue any vaine preſumptiō, the ſame is but winde, which may well bruſt vs, but neuer feede vs.

Thus yee ſee what the true and right humilitie or lowlineſſe importeth, namely that a man ſhould not eſteeme of himſelfe, according alſo as in very truthe wee haue no reaſon ſo too doo, and whoſoeuer ſetteth by himſelfe muſte needes bee ouer blinde and brutiſhe. For hee 20 that entreth intoo himſelfe, and examineth all his vertues thoroughly: ſhall finde that hee hath none of them, but of Gods meere grace, and that hee is bounde vntoo him for them, yea and that all the vertues which God giueth vs, are matched with as many infirmities, ſo as wee cannot but caſte downe our eyes.

And therfore as for thoſe that flatter themſelues nowadaies thorough ouerweening: they not onelye beguyle themſelues, but alſo robbe God of his honour, and by that meanes become ranke traytours too him, and moreouer 30 vtterly renounce the liuing God as it is ſayde here. Truely this is righte harde at the firſte ſighte: howbeeit when all is well conſidered, it is eaſie too iudge, that Iob exceedeth not meaſure and reaſon, in ſaying that hee whiche flattereth himſelfe renounceth God. VVhy ſo? For it is not ynough too confeſſe that there is but one God: but it behooueth vs alſo too knowe him as hee is, and too reſerue him his due honour and all that belongeth vntoo him. For if I bereeue God of any parte of his glorie too decke my ſelfe withall: what am 40 I? ſhall a wretched woorme of the earthe and a rotten carrion ſette ſo muche by himſelfe, that God ſhoulde bee abaced, too the intente that hee ſhoulde bee exalted? Is not this a mingling of heauen and earth toogither, and a peruerting of the whole order of nature? And agayne when God is ſo robbed, and his glorie as it were put too the ſpoyle: is it not a renouncing of him? For menne acknowledge him no more too bee ſuche a one as he is, but rather do vtterly diſclayme him.

Therefore lette vs marke well, that it is impoſsible for 50 men too aduaunce and preferre themſelues, but it muſte needes bee as a kinde of renouncing of God. And heere yee ſee alſo why it is ſayde in the Pſalme that wee haue ſong, that the proude whiche ſtande vppon their owne vertue and ſtrengthe, truſting therevntoo, and challenging ſo muche too themſelues as they thinke no harme may touche them: doo conclude in their hearte that there is no God, and too the vttermoſte of theyr power reiecte all religion. True it is that they ſpeake it not with their mouthe: but yet for all that it is ſo 60 in deede. For the holye Ghoſte whiche ſearcheth oure priuities declareth that it is ſo. And therefore lette vs learne too honour God and too put away this falſe imagination, that all pryde maye bee beaten downe in vs. For it is impoſsible that a man ſhoulde offer ſeruice vntoo God withoute humilitie. And (as I haue ſayde) wee can not bee humble excepte wee acknowledge oure ſelues too bee nothing, nor nothing woorth and that all glory ought to be reſerued vndiminiſhed vntoo God.

Furthermore lette men eſteeme as muche of themſelues as they liſte: and yet for all that they ſhall feele God agaynſte them as their mortall enemie too their vtter confuſion. For hee that exalteth himſelfe, ruſheth agaynſte God: but hee that humbleth himſelfe, leaneth vnder his hande. If wee knowe oure owne wretchedneſſe, it wyll as it were beate vs downe: and then will God reache vs his hande too lifte vs vp and too ſette vs in his lappe. But will wee needes go aboute too truſte too oure owne ſtrength? It will bee too harde an incounter for vs: whiche ſhall ſerue too breake oure heades bee wee neuer ſo proude. For God muſte ſhewe himſelfe oure aduerſary when there is ſuche preſumptuouſneſſe in vs. Yee ſee then what we haue too remember in this ſtreyne.

But lette vs marke that this looking vp too the Sunne and the Moone, (that is too ſaye, mennes loftineſſe in preſuming vpon themſelues) may be of twoo ſortes: the one is, when vnder coloure of theyr riches, or of ſome honour wherein they bee placed, they forget themſelues and thinke not any more that they bee mortall creatures. VVhen they are come to that point, God may wel puniſh ſuche blinde pryde, according as it is a fonde thing and woorthie to bee ſcorned of the whole worlde. For what is our lyfe? or what are all the appurtenaunces of it? But there is an other manner of pryde: whiche is, that men ſo flatter themſelues, as they thinke they haue bothe wiſedome and power too gouerne themſelues, and that they can deſerue much to godward. Now when men preſume ſo farre of themſelues: as too chalenge the prayſe of theyr owne ſaluation, they muſte needes ſtumble with a deadly fall: bycauſe the principal poynt which God reſerueth to himſelfe, is that we ſhould know our ſelues to be in ſtate of damnation, and vtterly forlorne and paſt recouerie, & that we ſhould recouer no hope but only in his free goodneſſe. VVhen this doctrine is defaced: it is aſmuch as to exalt men to the ende that God ſhoulde bee brought too nought, and it is all one as if men would put Gods honor to the ſpoyle.

VVherfore lette vs learne too caſte downe oure heades, aſſuring our ſelues that if we coulde glory in God alone, being beaten downe in our ſelues and hauing corrected the fooliſh ſelf weening wherewith wee be puffed vp: God woulde releeue vs and make vs partakers of his glory, and we might beleeue that all the goodes which he hath, doo belong vnto vs. Haue wee nothing on our ſide? God is rich ynough to ſupply our wāts, & we may aſſure our ſelues, that hee will not fayle vs in any thing, according as the Scripture ſayeth, that although men be poore and wretched, ſo as there is nothing in them wherof they may boaſte: yet notwithſtanding God is their glorye and wil couer al their vnclenneſſe, ſo as they ſhal not be aſhamed [Page] to go cheeke by cheeke with the Angels of heauē, as Gods children and members of our Lorde Ieſus Chriſte. Thus much concerning the humilitie or lowlineſſe that I ſpake of. And when Iob hath ſpoken ſo, hee addeth an other proteſtation: whiche is, that hee reioyced not when any inconuenience happened to his enimies, nor was gladde when hee ſaw thē fall, nor had giuen his mouth leaue to cast foor [...]h curſes vpon them: yea and that he had ſo perſiſted in that minde, that hee had not giuen eare too his houſholde ſeruauntes to prouoke him to reuenge: but did neuertheleſſe reſtreyne himſelfe,10 notwithſtāding that there came firebrands to moue him therevntoo. Yee ſee then what this proteſtation of Iobs contayneth: that is to witte, that although men did beare him ill will & indeuered to hurt him & to put him to loſſe, yet notwithſtanding he rendred not like for like, nor (whiche more is) nouriſhed any ſecrete hatred in his hearte. And this proteſtation is well woorthie to be noted, bycauſe it is one of the hardeſt things that God commaundeth vs. And that is the cauſe why the hypocrites in the papacie haue not bene aſhamed to falſifie the holye 20 Scripture, in ſaying, that our Lorde Ieſus Chriſtes willing of vs to loue our enimies, is but a counſell & not a commaundemēt. VVhat moued them to vſe ſuch blaſphemy? It was bycauſe they meaſured Gods cōmaundements by our ſtrength: they had an eye to mans abilitie: and when they ſaw any thing ſurmount our power, they concluded that God did not then cōmaund it: for (to their ſeeming) God requireth nothing of vs whiche wee are not able to performe: Verely they ouerſhot themſelues to far in that poynt, and theyr hypocriſie was too too groſſe. For let vs 30 examine all the reſt of Gods commaundements, and ſee whether we can fulfill any of them: and we ſhall find that we cannot haue ſo much as one good thought to beginne withall, and much leſſe bee able to ſtirre one finger. And how thē can we apply al our ſtrength to it? But theſe hypocrites abuſe themſelues with a falſe imagination that a man is able to performe the lawe of God. And when the Diuell ſo beſotteth them, thervpon they ſurmize that it is impoſsible for men to loue their enimies. And therefore they ſhake off Gods yoke, and ſay it is no expreſſe commaundement 40 that ought to be obſerued of neceſsitie, but only a counſell that Ieſus Chriſt giueth: and furthermore that the ſayd counſell cōcerneth the perfectiō of the Goſpell, but was not ſo vnder the lawe: and that is an other blaſphemie. But here ye ſee that Iob proteſteth it, and we know not whither he liued before the law of Moyſes was publiſhed. Howbeeit, (as I haue ſhewed heeretofore) hee was afore the time of the Prophets (for they make mention of him as of a man offormer time:) & yet neuertheleſſe he declareth that he loued his enimies. And whence 50 came this vnto him? Came it not of the law whiche hath euer bene written in the hearts of the faythful? hath God ſet downe any thing in the two tables which he hath not alwayes written by his holy ſpirit in the harts of his childrē? And what els doth he at this day through the whole holy ſcripture: but ſet thoſe things before our eyes which he graueth in vs by his holy ſpirit? inſomuche that there is a cōformitie betweene the doctrine that is preached, & the inwarde grace that God giueth vs by his holy ſpirite: and they agree in all poynts and all reſpects. Then we ſee 60 here, that before our Lord Ieſus Chriſt came downe into the world, Iob proteſted that he loued his enimies in ſuch wiſe as he reioyced not at their fal. I told you that it behoued vs to marke well this poynt. For what a ſhame ſhal it be to vs, if being admoniſhed by our Lord Ieſus Chriſtes exhortation, we go about to ſeeke ſtartingholes, and will not follow at leaſtwiſe thoſe that liued in ſuch time as the doctrine was yet very darke▪ ſhall we not be double faultie? Yes ſurely ſhall wee: ſo then let vs marke firſt of all, that it hath alwayes bin Gods wil, that the louing of their enimies ſhoulde bee the marke of his children. And for proofe heereof, let vs harken what is ſayde in the lawe of Moyſes: If thine enimies oxe or aſſe be fallē into a ditch, thou ſhalt lift him out. God cōmaūdeth vs to do good to our enimies brute beaſts: & ſhall we not then do the beſt we cā to ſuccour their owne perſons? I am bound to procure mine enemies welfare, and to ſhew it euē in his cattell: & what ſhall I then do to his perſon which is muche more precious? So then we haue to conclude agaynſt the horrible blaſphemie of the Papiſts, that Gods wil hath at all times bin, that the faithful ſhould loue thoſe that hate them, and indeuer to doo thoſe good whiche hurte them. Marke that for one poynt. And heerevpon wee haue alſo to marke, that it is not a counſell that may freely bee left vndone: but a ſtreyght cōmaundement, againſt the which wee cannot ſtriue without offending God deadly. Nowe ſeing it is ſo that God woulde binde the faithfull to loue their enimies, euen in the time of the lawe: muche more reaſon is it, that we ſhould haue the ſayde rule nowe. For we haue a more large declaratiō of it by the holy mouth of our Lord Ieſus Chriſt. The doctrine of the law is darke of it ſelfe: yea and it was wreſted awry by the Scribes and the Phariſeys: but nowe hath Ieſus Chriſte brought it againe to his pureneſſe & told vs, that if we loue not thoſe which hate vs, and indeuer not to helpe thoſe that would hurt vs, we ſhall not be acknowledged for Gods childrē. Surely it is a horrible threate that wee ſhall bee diſherited of Gods kingdome, and that he wil ſhake vs off and banniſhe vs from the fellowſhip of his children. Seeyng then that our Lorde Ieſus Chriſte hath with ſuche threatening tolde vs, that we muſt beare good will to our enimies: let vs learne to frame our ſelues to that doctrine, and therin acknowledge, that the ſhameleſſe boldeneſſe of the Papiſts hath bene to villeynous, yea and to diueliſhe, in ſaying that Ieſus Chriſtes woordes are but a ſimple admonition, ſeeing it is matched with ſuch a ſentence of damnation that God wyll renounce vs, and baniſhe vs oute of his kingdome, if wee ouermaſter not our heartes ſo farre, as too loue thoſe that hate vs. Moreouer wee haue alſo a mirror heereof in our Lorde Ieſus Chriſt: for he offered himſelfe for ſuche as were his deadly enimies. VVherefore indured hee ſo bytter death: but too reconcyle vs? Nowe if there behooued a reconciliation too bee made: then was there a hatred, and God and we were at oddes. Behold then, our Lorde Ieſus Chriſte yeelded himſelfe to death, yea and too all curſes to recouer vs vntoo God his father, at ſuche tyme as wee were his enemies: and ought not ſuch a pledge to breake our hearts though they were harder than ſtone? And this is it alſo wherevntoo Sainct Paule bringeth vs backe in the Epiſtle too the Epheſians, when he goeth about to ſubdue all the hatred which wee haue cōceyued agaynſt our enimies. Thus then the order [Page] whiche we haue to note, is that thoſe whiche liued vnder the lawe offended God when they intended to reuenge themſelues: and therfore what ſhall become of vs which haue ſuch a declaration as I haue told you already? Howbeit, it is not ynough for vs to beare our enimies no euill will: but we muſt alſo haue a minde to ſeeke their benefite and welfare. And this is well woorthie to bee noted. For diuers haue thōght they ſhould be diſcharged before God, ſo they ranne not with naked ſworde agaynſt thoſe that haue offended them or done them any wrong. As for 10 mee (ſay they) I will ſeeke no reuenge: but I pray God auenge mee of them, & it would do mee good at the heart if I might ſee a miſchiefe light vpon them. Yea? nay, here is another manner of practiſing of this doctrine, when Ieſus Chriſt declareth vnto vs that we muſte pray for them that curſe vs, ſpeake well of them that backbite vs, and do good to them that ſeeke to hurt vs. But contrariwiſe wee are ſo full of poyſon, that we deſire nothing but that God ſhoulde ouerwhelme them. And on what ſide ſoeuer any miſhap befalleth them: we are glad of it. Can this be done 20 without the ouerthrow of all that is conteyned in the doctrine of our Lorde Ieſus Chriſt? There are others alſo to be found which haue not ſo malicious a heart as to ſuffer their wicked luſtes to haue open libertie: but they wyll ſay, as for mee I am ready to forgiue him, and I wiſhe him no more harme than too my ſelfe: and yet in the meane ſeaſon they cannot wiſh the welfare and profite of ſuch as haue diſpleaſed them, or with whome the bee offended. But let vs marke that it is not ynough for vs to abſteyne from all reuenging with our handes & our tongues, nother 30 is it ynough for vs too put away euill will, ſo as wee would not wiſh any harme or aduerſitie to ſuch as are our enimies: but it behooueth vs too go one degree further. And how is that? It is that we muſte loue them. For if Iob had not loued his enimies, ſurely he would haue reioyced at their miſfortune. So then lette vs learne, not onely too keepe our hearts locked vp, that they bee not prouoked agaynſt ſuch as offend vs: but let vs learne to beare thē ſuch an affection of freendſhip, as we may be ſorie when any euill happeneth vntoo them, and alſo haue pitie and 40 cōpaſsion of them: and if this ſeeme to hard for vs to do: was not Iob a man ſubiect to affections as wee bee? and yet did God get the vpper hande of them. Then behooueth it vs to fight. That cannot be done without great inforcemente. It is true: but wee muſte force oure ſelues, howbeeit not vpon truſte of our owne ſtrength, but with praying vnto God to giue vs the ſpirite of meekeneſſe to bring vs thither as wee ſee his woorde leadeth vs. VVhat is to be done then? If I looke vnto the thing that is commaunded: it is certayne that my nature draweth quyte 50 backwarde. For I ſhall be angry when a man hurteth mee or hath practized any euill agaynſte mee. And although I loue vprightneſſe and good dealing: yet ſhall I not fayle to bee inflamed with harteburning, and to haue ſome deſire of reuenge againſt ſuch as haue gone about to do me harme. Yet notwithſtanding I ſee heere that Ieſus Chriſt condēneth mee, and pronounceth this dreadful ſentence, that God will ſhake mee off, and that I ſhall be razed out of the number of his children, if I loue not mine enimies. And therfore ſeeing I know, not onely the infirmitie, but 60 alſo the frowardneſſe of my nature: it behoueth mee too pray God too correcte theſe vices in mee. I knowe that I haue nothing but bitterneſſe in mee: wel then, God hath the ſpirite of ſweeteneſſe: therefore it behoueth mee to ſeeke it at his hande. Go too, there is in mee a certayne frowardneſſe that vexeth mee, and God hath the ſpirite of meekeneſſe and gentleneſſe: then behoueth it mee to deſire him to make me partaker of it. If wee haue our recourſe after this ſort, vnto God: ſurely we ſhall not want any thing. Furthermore lette vs enter into our ſelues and inforce our ſelues: for what ſhall wee gayne by ſoothing of our ſelues? It is true in deede that God commaundeth mee ſuche a thing: but I am a man, I feele mine owne infirmitie, yea and I am diſeaſed. Behold, the Phiſition offereth himſeife, and commeth with the Medicine in his hande: and yet had I leuer to continue ſtill in my diſeaſe, than to ſuffer any medicine to bee miniſtred vntoo mee: nowe then I pray you, am I therefore too bee excuſed? VVherefore, inaſmuch as we knowe the vices that are in vs, lette vs go to the remedie: wee neede not ſeeke farre for it: and although wee be very loth, yet behoueth it vs to fight againſte our luſtes: aſſuring our ſelues that they bee as madde beaſtes, and therefore greate force and violence muſte be vſed to oppreſſe them. And heere yee ſee why I ſayde, that it behoued vs to ſtreine and inforce our ſelues: for wee ſhall haue muche a do to bring it to paſſe. Neuertheleſſe if wee go too it after this ſorte: God will turne the bitterneſſe of our nature into louing kindneſſe and ſweetneſſe, and he wil not ſuffer vs to hate our enimies. And for this conſideration, as oft as wee bee tempted to hate our enimies, we muſt cal to minde the requeſt that wee make when wee deſire God too forgiue vs oure faults as we forgiue them that offend vs. For there it behooueth vs to be cited before God, according as in very deede we come to preſent our ſelues before Gods iudgement ſeate. Howe? VVhen I proteſte vnto my God, that I forgiue mine enimies, and that I deſire none other pardon than I graunt them, and yet in the meane while there is nothing but diſsimulation in mee: VVhat? Shall not my prayer bee turned intoo curſing? If wee thought well vppon this: ſurely wee myghte breake the wicked ſtomacke that is in vs, and at lengthe God ſhoulde haue the victorie, ſo as it ſhould be eaſie for vs euen to loue them that hate vs. But that wee maye the better knowe the euill that is in vs: let vs go to it by degrees as the Scripture leadeth vs. It is not poſsible but wee ſhall bee ſtyrred vp when a man dooth vs any wrong? VVell, there is one ſinne already if we do but grudge agaynſt him in our hearte: according as our Lorde Ieſus Chriſte ſayeth, wee haue already gayned the euerlaſting fire. And his expreſſing hereof is by a ſimilitude which hee borroweth of the maner of the iudgements that were in his time. Therfore to make compariſon of the three degrees of offending in this behalfe: he ſayeth that the firſte is worthie to be puniſhed by iudgemente. But when wee open our mouth to vtter any woordes of ſpyte or diſdayne agaynſte him that hath offended vs: then is there a condemnation yet grieuouſer and more to be feared: as if we were condemned by a counſell or cōſiſtorie ſomewhat more ſolemnely aſſembled: according as Ieſus Chriſt alledgeth that ſimilitude. The third degree is whē we come to open raging in woordes thorough choler: and this offence deſerueth to [Page] bee puniſhed as it were by the chiefe court of iuſtice. But Ieſus Chriſt leuing the ſimilitude, ſayth playnly, that ſuch a one is worthy of hell fire. He meeneth that all three are worthy of it, but yet notwithſtanding he ſheweth the degrees of the euill. Then if a man haue any ſodaine choler: although the ſame ſettle not in his hearte: yet ye ſee hee hath already deſerued euerlaſting death before God. How ſhall we do then if we foſter deadly hatred in our heartes and be full of venemous rancour to be reuenged of them that haue done vs any wrong? wherefore let vs learne to 10 correcte this vice in vs, and vnderſtande, that if any euill worde haue ſcaped our mouth, it behoueth vs to be ſorie for it, and to fall to that which Sainct Paule ſayth, namely that the ſunne go not downe vpon your wrath, leaſte ye giue poſſeſsion vnto Sathan. Heereby we be warned, that if we haue bene moued to any diſpleaſure, the ſame muſt paſſe away and the ſunne muſt not go downe vpon it, ſo as our anger ſhoulde multiplie in it ſelfe. And why? The puniſhment that Sainct Paule addeth, ought to touch vs neere. For ſayth he, it is to giue Satan poſſeſsion of vs. If a 20 mā ſhould demaund of any of vs, whether we would that the Diuell ſhould haue the maſterie of vs, and reygne ouer vs, and be our Prince: we woulde vtterly abhorre it. And yet notwithſtanding we do it as oft as we beare any euill will agaynſt our enemies. VVe cannot make God a lyer, nor his holie ſpirite which ſpeaketh by the mouth of S. Paule. But when wee knowe this: let vs paſſe further, and thinke thus with oure ſelues: yonder ſame is a creature of God, and I ſee hee is a wretched damned ſoule: what ought wee to do then, but onely pray God for ſuch 30 as are in the way too deſtruction. And agayne, hath not oure Lorde Ieſus Chriſte redeemed mennes ſoules? true it is that the effect of his death cōmeth not to the whole worlde: Neuertheleſſe for aſmuche as it is not in vs too diſcerne betweene the rightuous and the ſynners that go to deſtruction, but that Ieſus Chriſte hath [to our knowledge] ſuffered his death and paſsion as well for them as for vs: therefore it behooueth vs to labour to bring euery man too ſaluation, that the grace of oure Lorde Ieſus Chriſte may bee auayleable to them. And furthermore if 40 this bee to heauie for vs, lette vs conſider what compariſon there is betweene God and vs. For who is hee that offendeth not God dayly? And yet neuertheleſſe aſſoone as wee returne vnto him, hee giueth vs libertie too come familiarly thither without doubting that wee ſhall be receyued. And yet in the meane whyle if any man offende vs, there is no meanes to be founde to make vs freendes agayne. Thus yee ſee what we haue to gather of this ſentence, where we heare Iob proteſt that hee not onely forbare all reuenge, but alſo was ſory when any euill happened 50 to his enemies, and his hearte reioyced not when hee hearde ſpeaking of it. Neuertheleſſe the holy Scripture telleth vs, that the rightuous ſhall reioyce at the confuziō of the wicked: and that is true. Howbeit to the intent to haue ſuch a gladneſſe as God alloweth, it behoueth vs to be ſcoured & clenſed from all priuy malice & all regarde of oure owne perſons. VVhen Gods children reioyce at the aduerſitie of the wicked, it muſt be to the ende to acknowledge that God is iuſt and rightuous: and yet therwithall they muſt alſo take warning to walke in feare, ſeing 60 that God ſheweth himſelfe a iudge, and giueth them example and inſtruction at other mens coſte. VVhen we doo it after that ſorte: it is a beholding of the vpright iuſtice of our God, and a learning to walke in feare & carefulneſſe. By the examples that he giueth vs, ſo as we haue no reſpecte of our owne perſones too reuenge our ſelues when we be prouoked to any wrath by meanes of any euill that is done vnto vs: but rather do vtterly forgiue it, and moreouer haue pitie & compaſsion on the wretched ſoules that periſh. Thus ye ſee after what maner wee may lawfully reioyce at the fall of the wicked. True it is then that it behoueth vs to glorifie God in all the iudgements which he executeth in the worlde: but let vs beware we mingle not our fleſhly affections with it. For it behooueth our zeale to be pure when we wil reioyce at the aduerſitie which God ſendeth vpon the wicked. Furthermore Iob addeth this circumſtance which I haue touched, that is to ſay, that his houſholde ſeruantes had bene as fyrebrandes too prouoke him, and woulde fayne haue had him reuenge himſelfe: and yet for all that hee had not bene mooued a whit as hee ſayeth. Some vnderſtande this ſentence verie rudely: as though Iobs ſeruaunts ſhould be greeued with him for entertayning ſtraungers to courteouſely, and therfore wiſhed him deade for the paynes wherevnto hee did put them. But that is quite from the matter. For Iob meneth to declare no more heere, but that although his ſeruauntes prouoked him too reuenge when they ſawe men doo him harme and wrong: yet notwithſtanding hee refrayned himſelfe, and yeelded not to ſuche temptations. And this is well woorthy to bee noted: for it was an excellent vertue in him, to be leſſe moued with the wrongs that were done to him, than his houſehold ſeruants were. There is no man but he taketh his owne wrōg ſo to heart, as other men cannot pacifie him. It may perchaunce bee ſayd to a man that hath a diſpleaſure done him, ſtay your ſelfe, I will take the wrong as done to my owne perſone, let me alone with it, I will reuenge you well ynough: but yet cannot that contente his minde, his affections are ſo farre out of order. But wee ſee contrariwiſe that Iobs ſeruauntes were greeued when men did wrong to their maſter, and not he himſelfe: and therefore it muſt needes be ſayde, that the ſpirite of God wrought in him after a ſingular and woonderfull faſhion. Howbeit we muſte marke by the way, that hee dooth not vaunte himſelfe heere to purchace eſtimation: but is ſette foorth as a mirrour and patterne for vs, as if God had ſet him vpon a ſcaffolde to the ende wee ſhoulde laboure too faſhion our ſelues like vnto him, and bee out of all doubt that there is no excuſe for vs, if wee followe not ſuche an example. VVhat is to be done then? Although we haue temptations to prouoke vs too reuenge our ſelues of oure enemies, yea and that men alſo do pricke vs forwarde and inflame vs, and other ſome alſo do flatter vs in our ſinnes: yet muſte wee not therfore beleue ſuch flatteries, but we muſt ſettle our eies and mindes vppon God. For what is the cauſe that men doo ſo eaſilye pardon and iuſtifie themſelues when God condemneth them, but for that they gyue eare too ſuche as come too picke thankes by tale bearings? And why? is not that lawfull for vs to do? Specially, if I haue doone you wrong: why ſhould you not ſeeke your reuenge and requyte like for like? there needeth no retoricke to perſuade vs too doo harme to our enemies: for there is not [Page] that vayne nor ſinewe in vs, which is not forward ynough that way: yea, wee are rather to furious in that cace. And yet in the meane while beholde what aduocates do come too cloke oure vices by ſoothing vs vp in oure ſinne. So much the more then behooueth it vs to minde diligently what our Lord Ieſus Chriſt commaundeth vs: namely to loue our enemies in ſuch wiſe as our eares be ſtopped agaynſt all things that may be alleadged to vs by men. So that if there be any folke that flatter vs, and ſeeme maynteyners of our honour and profite, and that they coulde 10 finde in their hearts to imploy themſelues wholly for vs: let vs ſuſpect ſuch kind of folke. It were much better that a man ſhould rebuke vs when he ſeeth vs to farre moued and out of pacience, and that he ſhoulde labour to aſſuage our rage: than that he ſhould come to ſet it forward after that ſort, notwithſtanding that he do it of a good will, according as ſome men will be ſo affectioned towardes vs, that if they ſee another doo vs wrong, they will come to declare it vnto vs: ſaying, I take ſuche a harme to bee as myne owne, and will reuenge it, I will not ſuffer ſuche an 20 outrage to be done to you. Therfore it may well come to paſſe that a man ſhall haue ſome good zeale whē he ſeeth vs diſquieted: but in the meane while what ſhall we gaine by it, but to be thruſt headlong into greater ruine? So thē the beſte freendes that we can haue, are thoſe that labour to brydle vs when we haue any iniurie done vs. Furthermore when we be tempted by ſuch makebates as come to increace the miſcheefe: let vs recouer all our wittes vnto God, and ſay: notwithſtanding that men iuſtifie mee, yet ſhall I not therefore be quitte before the heauenly iudge,30 and therfore it behoueth mee to bridle my ſelfe to ſuffer this wrong. For ſeeing it pleaſeth God too take mee for one of his children: it becommeth mee to follow him, & to faſhion my ſelfe like vnto him. And ſith he cauſeth the Sunne to ſhine both vpon good and euill: I muſt indeuer to do good to ſuch as would hurt mee, & by that meanes heape coles of fyre vpon their heades. After this manner muſt we practize this ſentence. And morouer let vs mark alſo what Iob addeth, and that ſhall ſerue vs for an ende. Namely, that the ſtraunger was not lodged in the ſtreates, but 40 that his gate was alwayes open to him. Heere Iob declareth that he was freendly to ſuch as had no meane to recompence him: and that alſo is the very effect, whereby wee ſhew that we haue a right charitie towards men. For if we do good to ſuch as are able to requite it, and to ſuch as are allied vnto vs, eyther by kinred or by ſome other bonde: it is no true and perfect proofe of our charitie. True it is, that that freendlineſſe is good, if it be ruled according to godlineſſe: but yet it is poſsible that in ſo doing we ſhall haue more regard of ourſelues than otherwiſe, like as we 50 oftentimes ſee that a man ſeeketh his owne peculiar profite in dooing good to his kinſfolke and frends. But when wee doo good too ſuche as are not able too requite it, yea and to ſuch as are vnknowen to vs: therein we ſhew that we ſerue God, and holde the right rule of charitie. Thus ye ſee what Iob proteſteth heere: and ſpecially hee ſpeaketh of ſtrangers, as of thoſe whome God commendeth vnto vs thorough all the holy Scripture, and not without cauſe. For ſuch as are at home in their owne country ſhall 60 haue reliefe ynough, they ſhall haue kinred and many other helpes and ſuccours, and a man cannot lightly hurte them. But cōtrariwiſe poore ſtrangers are deſtitute of al help, they haue nother frends nor kinſfolke, nother haue they any ayde or fauor towards the world Ye ſee thē that the right triall of our louing kindneſſe, is when we intend to ſhewe that wee ſerue God truely without ſeeking our owne peculiar profite. And ſurely our Lord doth more rigorouſly condemne the outrages that are done to ſtrangers, thā thoſe that are done to a mans owne neyghbours. True it is that both twayne of them are worthy to be cō demned, and nothing ſhall ſcape vnpuniſhed: howbeit let vs marke therewithall, that God receiueth thoſe into his protection and ſafe keeping, which are not mainteyned by men. And verely we ſee howe God ſheweth that wee ſet not ourſelues agaynſt a mortall man when we do any wrong or violence to ſuche as hee hath taken into his cuſtodie: but that it is an offending of his maieſtie. And ſo muche the better ought this thing too bee printed in our hearts: for ſo much as we ſee the very Heathen men doo ſhame vs in that behalfe. For when they intended to ſhew that ſome man was of a ſlauiſhe and wicked nature, they were wont to ſay, auaunt, thou art a churle towards ſtrangers. It was more with them, than if they had called a mā whoremaiſter, theefe, drunkarde, periured, or murtherer. VVhen it was ſayde, go, thou art an enemie of ſtrangers, it was as much to ſay, as thou art worſe than a brute beaſt. The Paynims ſpake after that manner, and made a common Prouerbe of it: and what ſhall become of vs then which profeſſe ourſelues to be Gods children, when wee fight ſo directly agaynſte the order of nature? Is it not a token that we mocke God to the full: and that we wold ſpitefully prouoke his maieſtie agaynſte vs? Therefore let vs marke well the proteſtation that Iob maketh here: that is to witte, that hee not onely was liberall towardes thoſe whome he knew to bee of abilitie to requite it: but alſo that he imployed himſelf vpon ſuch as were not able to make any recompence. Let vs conſider with Iob (I ſay) that God hath ſet one common & general bonde among all mankind, & that it behoueth vs to beſtow our charitie vpon ſuche as reſemble vs, & to haue pitie vpon them in ſuccouring them, euery of vs according▪ to his abilitie. And if we be Gods children, let vs labour to exerciſe true brother lineſſe towards all men: but ſpecially towards thoſe that are more neerely knit vnto vs by the bond of ſayth: let vs bend ourſelues aboue all to do them good.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs ſo to feele them, as wee may bee ſorie for the vices that haue reygned ouermuche in vs, and do yet ſtill reygne: and that wee may flee for refuge to his mercie: and that therwithall it may pleaſe him to tame and mortifie all our wicked affections, & to beare with our infirmities, guyding vs to himſelfe, and drawing vs neerer and neerer vnto him, vntyll wee be come to the ende of the race wherevnto wee trauell all the tyme of our life. And ſo let vs all ſay, Almightie God our heauenly father, wee acknowledge and confeſſe according to the truth, that we be not worthie to lifte vp our eyes to Heauen, &c.

The .Cxvij. Sermon, which is the ſeuenth vpon the .xxxj. Chapter.

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33 If I haue hid my ſinne as euery man doth, or put mine iniquitie in my ſecret:

34 Though I vvere able to breake a great throng: yet the deſpized of houſes aſtoniſhed me, I kept ſilence, and I vvent not out of my doore.

HEre wee haue a proteſtation well worthie to be noted. For Iob ſheweth vs by his owne example, that when wee haue 10 done amiſſe, the remedie is not to hyde our faults as the common cuſtome of all men is to do▪ but to confeſſe the miſdeed willingly, and not to be aſhamed to be acknowne of the ſinne which we haue cōmitted, to the end it may be wiped out before God. Surely this is a verie rare vertue, & therfore ſo much the more ſtandeth it vs in hande too marke what is ſhewed vs here. For Iob ſpeaketh not for himſelfe onely: but he giueth an inſtruction that may ſerue for all of vs: Therefore he declareth, that he had not hid his ſinne, 20 nor layde it vp in ſecrete. That is to ſay, he had not laboured to cleere himſelfe afore men, but had yeelded hymſelfe guiltie, and acknowledged his offences. Marke that for one poynt. Therewithall he ſheweth how men are attainted with the vice of hypocriſie, & that it is their faſhiō to denie things, and to vſe ſtartingholes, ſo as their faults be put vnder foote. In this place he hath vſed the worde Adam, which ſignifieth a man, and is ſometimes taken for euery man. In this text Iob ment too ſay, that there ſhall neuer bee any founde ſo well touched, as to acknowledge 30 their faults, but rather will finde vayne backſhrinkings to hide them. Although then that this vice doe raigne in the world: yet doth Iob proteſt that hee is cleare from it. True it is that Adam began firſt that trade, and ſhewed the ſame to all ſuch as came of his race. For we ſee that when he was conuicted, ſtreightwayes he laboured to hide himſelfe with leaues. And afterwarde when God ſummoned him to appeare before him, ſtill he found a trifling excuſe, and woulde fayne haue ſcaped by ſome meanes or other. Ye ſee then that Adam was the firſt beginner to ſhew hypocriſie 40 to his poſteritie. For hee learned that leſſon, not onely to himſelfe, but alſo to wrappe all men in. It is not two or three of vs onely: but all of vs haue it of nature. Surely the diuell winneth much at our handes, when hee maketh vs to cloake our faultes: for if wee acknowledge them, wee muſt needes bee aſhamed of them. But if wee haue once couered the euill: wee thinke all is ſafe, and therevpon take leaue to fall a ſleepe: euerie of vs findeth this in himſelfe by experience. I pray you if we were prouoked to mourne before god & to craue pardon of him,50 ſhould we not by & by haue remorſe of our ſinnes, to bee ſorie for them, and to ſeeke remedie? Yes: but the Deuill blindeth vs, or elſe tieth kerchers before our eyes, or elſe diſguyſeth things in ſuch wiſe vnto vs, as wee cannot diſcerne the euill to be as it is. Lo in what caſe wee bee. And therefore it behoueth vs ſo much the more to ſtudie this leſſon of not putting vp our wickedneſſe as it were intoo our boſome, that is too ſay, not too hyde it: but to lay it open. True it is that when a man knoweth his ſinne, it is poſsible that hee ſhall become deſperate, as it happened 60 both to Cain and Iudas. Neuertheleſſe we cannot come to repentance, nor deſire forgiueneſſe at Gods hand, nor finally be deliuered of our offences, vntill they be layd open, and all hypocriſie be ſet aſide. Furthermore he that is come to the knowledge of his ſinne, & is at defiance with it in himſelfe, will deſire no more to hyde himſelfe to the worldward, according as we ſee that we haue alwayes vntruthes in our mouths to iuſtifie our ſelues withal. There will be no ſuch thing in vs: for repentance bringeth true humilitie. Therefore as for him that is conuicted before God to haue done amiſſe, and willingly acknowledgeth his fault with out ſhrinking backe, no doubt but he is alſo readie to condemne his offences before men, and to ſhew that he is ſorie for them. But let vs nowe ſee if the thing that was in Iobs time, be not increaſed nowe adayes, in ſo muche that there is nothing more rife, than hypocriſie. Truely we ſee by this text, that it is no new thing for men to ſeeke to diſguiſe themſelues, and too take couert when they haue done amiſſe: It hath bene ſo at all times and (as I ſayd afore) it began at Adam, & hath continued vnto this day. Howbeit we ſee ſuch ſhameleſneſſe in the worlde at this preſent, that thoſe dayes were nothing in compariſon of theſe we ſee now. For if one go about to warne a man of his ſinne, hee ſhall finde a braſen face to denie it, when the thing is altogither manifeſt. The partie ſhal know wel ynough that his euill doing is knowne: and yet notwithſtanding he will not haue it ſpoken of, but would ſtoppe euery mans mouth with his outfacing of it. Yea and many times, he contenteth not himſelfe with ſuch ſhamefull deniall: but alſo falleth too quarelling and threatning of them that ſpeake of it. Then if men did hide their faults in Iobs time: they doo it much more in theſe dayes▪ But yet for all that, it is no ſufficient defence, nother ſhall it be receyued before God, according as wee ſee in this text. Although all men be hardharted and wilful, ſo as no man will come to reaſon, but when folke labour to drawe ſinners to repentaunce, they kicke agaynſt them lyke reſtie iades: lette vs aſſure our ſelues that Iobs example is ſet forth for our learning, and that wee muſt not followe the common trade, nor ſay, euery man doth ſo, it is the common cuſtome. No but let vs looke vpon God who draweth vs the contrarie way. VVould men iuſtifie mee? And God will haue euery of vs to condemne himſelf▪ Do men conceal their faults to the end they might be vnknowne? God will haue vs diſcouer them, yea euen with all lowlineſſe. Then behoueth it vs to come to that poynt, and not to ſay, I ſee all men doo ſo, and it is euery mans cuſtome. VVhat though? Men did ſo in the time of Iob: but they were condemned by the holy ghoſt. Therefore when wee ſee men do the like now adayes, that is to ſay, that noman confeſſeth his faultes: yet neuertheleſſe let the faythfull learne to frame themſelues to that whiche is ſhewed here: that is to wit, not onely to mourne before God, but alſo to ſhewe before menne, that they bee ſorie in theyr hartes, and condemne themſelues in ſuch wiſe, as they [Page] may become their own iudges, and obteyne mercie of the heauenly iudge by returning vnto him. To be ſhort, we ſee that hypocriſie is condemned by this text. The beſt for vs were to abſteyne vtterly from ſinne, and to keepe our ſelues from it. But foraſmuch as wee bee ſo frayle as wee cannot liue in this worlde without taking manye falles: the remedie is to ſtoupe and mourne before God, and moreouer not to go aboute too ſaue our honeſtie in ſuch wiſe afore men, as wee ſhoulde not yeeld our ſelues guiltie as often as need ſhall requyre. True it is that God 10 commaundeth not a man too proclayme it in the ſtreetes when he hath done amiſſe, and ſay I haue committed ſuch a fault: for that were rather to caſt a ſtumbling block. But yet it ſtandeth vs vpon, to mark what is ſayde in the holy ſcripture: namely, firſt of al that we muſt be lowly towards our neighbours, aſſuring our ſelues that wee bee infected with many vices. VVhat is the cauſe that a man deſpyſeth al other men, and can beare nothing at their hand, but thundereth at them when they haue done amiſſe? VVhat is the cauſe of it (I ſay) but this Hypocriſie? For if wee 20 knewe our owne infirmities, ſurely they would as it were brydle vs, that wee ſhould not condemne other folkes at auenture, but begin at our ſelues. Thus yee ſee the firſt thing that we haue to do, and which is commaūded vs by the holy Scripture. So then are wee milde and gentle in bearing one with another? It is a kinde of confeſsing our owne ſinnes. The ſecond thing is, that when wee haue offended any man, it behoueth vs to come to reaſon: For wee ſee that otherwiſe we haue no acceſſe vnto God, according alſo as our Lorde Ieſus Chriſt ſheweth vs that our 30 Sacrifices and offerings ſhall not be accepted, vnleſſe we be reconciled to our neighbours when we haue offended them. Therfore we muſt learne to be ſorie in their behalf if we knowe our ſinnes. And thirdly, when we haue giuen any cauſe of ſtumbling, let vs come humbly to amende it, yea and ſo to amend it, as the euil may not be borne withall, nor we kick agaynſt the ſpurre. Thus ye ſee the three confeſsions which the ſcripture requireth of vs as in reſpect of men. Herewithall let vs marke, that all this commeth and proceedeth of the ſayd right meening which we 40 haue in ſorowing before God. For vntill we be fully ſory at the hart that we haue offended: we ſhall neuer make a pure and right confeſsion before men, for whatſoeuer wee doo: it ſhall bee but feynedneſſe. And ſo it is certaine that thoſe whiche ſhall haue confeſſed themſelues before God to be ſuch as they be, will alſo haue the modeſtie of not iuſtifying themſelues afore men. For it is a mockerie when any man ſhall ſay, Oh I, I know my ſelf a ſinner before God: and yet notwithſtanding ſhall bee ſo wilfull towards men, as no reaſon nor truth can be wrung 50 from him. Such an one ſheweth that the diuell hath bewitched him, and that he hydeth his faults and layeth thē vp in his boſome, as much as hee poſsibly can. VVherefore let vs marke well, that if wee bee come to the poynt of feeling our ſinnes, and of beeing aſhamed too haue tranſgreſſed Gods lawe, and too haue done againſt his rightuouſneſſe: wee ſhall haue no more pride to hinder vs from making a pure confeſsion, and ſuch as wee ought too make before him. Furthermore it behoueth vs alſo to marke, howe it is ſayd here, that Iob did not put his ſinne 60 into his ſecret. This importeth verie much: For men cannot beguile God, but they beguile themſelues, and therevpon it ſeemeth too them that they haue gayned muche, when they can put their ſinnes out of theyr mynde too thinke no more vpon them. If a man can forget himſelfe and caſt his faults behinde his backe, or thruſt them vnder his foote without thinking any more vpon them: then is hee no more ſad, then feeleth he no more greefe, but is ſotted in his wickedneſſe, he is as it were ſtarke rotten, and feeleth not any more of it. But yet in the meane whyle God ceaſſeth not to doo the dutie of a iudge: For all things are regiſtred before him, and althoughe hee make no countenaunce for a tyme, yet muſt all come too an accompt before him. Men coulde finde in theyr hartes to bee alwayes hidden, that is too ſay, not too ſee their faultes, and then they thinke they ſhall neuer come to light. But their ſin continueth ſtill, and although it bee buried in reſpect of men, yet wil God bring it to light. Iob then ſheweth heere, that men do but beguile themſelues by couering their ſinnes after that ſort. For they muſte needes appeare and be brought too light, howſoeuer the world go. Then let vs remember, that it is beſt for vs too vncloke our owne faults, that God may deliuer vs from them. For if we bring them before him with a free hart, & cōdemne the euill that is in thē: it is certaine that they ſhal be vtterly don away if we require it. Therfore let vs condemne the euill where we find it, to the end we be not cō demned of God. For as long as wee do holde our harts ſo cloſe, and labour to conceale our faults in thē: it behoueth God to fight againſt vs, and vs to feele how it belongeth to him to ſcatter the clowdes, and to plucke away the figleaues wherwith we ſhal haue couered our diſhoneſty, inſomuch that we ſhal be inforced to perceiue it ſpite of our teeth, & it ſhal be knowne both to mē and Angels. This is it that we haue to remember in this ſtreyn, where mētion is made of putting a mans ſin into his ſecret. To be ſhort, it wil happē vnto thē as it doth vnto thoſe that hide a ſore. The ſore is hidden in the body, and yet in the mean while there is no meane made to purge it, but a man couereth it in ſuch wiſe as it ſhall not be knowne, & yet the infection doubleth for all the cloking of it, and the rancor of it increaſeth more and more for want of clenſing of it. It were better that it were opened: for then ſhould it haue ſome iſſue to purge it ſelf, which thing it cannot do, bicauſe the diſeaſe is ſo pent vp within. Euen ſo fare we when wee go about to hide our faults. For then is there as it were a rottē ſore, and wee would faine hold it in by force, and our ſtryuing to kepe it ſecrete, breedeth a greater rankling, which cauſeth the miſchiefe too increaſe and inflame more and more. VVhat is to be done then? There is no meanes but that which I haue ſpoken of: which is, to come before god and not to be aſhamed to cōfeſſe our wretchedneſſe to the end that he may remedie it as he knoweth moſt cōuenient for vs: and alſo to become our owne iudges, for hee is ſo gracious vnto vs, as to make vs our owne iudges: and inſtead of condemning vs, he is readie to acquite vs. On the contrarypart, drag we backe as much as we can, we do but offend our God, and prouoke a greater vengeance againſt vs. And that is a cauſe, why it is not for vs to ſhet vp our faults in ſecrete as we are woont to do. And here is mention made expreſſely of our hydings, clokings or couerts, bicauſe men of their own nature do find many prety ſhifts [Page] and ſleightes to ſhun Gods preſence: yea for a while. True it is that we may wel ſhrink aſide, but yet doth God ſee vs throughly. Neuertheleſſe (as the Prophete Eſay ſayth) the wicked do dig themſelues caues, and when they think no more vpon Gods iudgement: then it ſeemeth to thē that they haue verie well ſhifted off the matter. And further if that ſerue not their turne, they fal to the flat contrary, and runne vp and down, and when they find any new mouſehole or cranie, then are they ſafe, (ſo beare they themſelues in hand,) and if they cannot hyde themſelues altogyther,10 they play the partriches or yong childrē, which think it ynough if their owne eyes be hidden. And ſo the cauſe why here is expreſſe mention made of our hydings, is for that we be naturally giuen to hypocriſie, and ſeeke continually ſome prety ſleights to beguile God: wherein we do but beguile our ſelues as it is ſeene. For it doth but foade vs in our wickedneſſe, and in the meane while we cōſider not that in ſo doing the diuill doeth ſo poſſeſſe vs, as wee cānot recouer our ſelues vnto the ſouerain Phiſition that is able to heale and cure al our diſeaſes. Furthermore after 20 that Iob hath proteſted the knowing of his faults: he addeth, that although he had bin able to breake a greate throng: yet hee feared the verieſt raſcolles, and went not out of his houſe. Hrwbeeit before we paſſe any further, let vs marke what maner a man it is that ſpeaketh. It is Iob, who had lyued an Angell amongs men, and had behaued himſelfe ſo vncorruptly, as his like is hardly too bee ſeene through the whole worlde: and yet notwithſtanding he ſayth, that [...]e hid not his faults. How ſhall we do then? For if a man compare the rightuouſeſt and perfecteſt men with Iob, hee 30 ſhall finde that they come nothing neere the holineſſe and vprightneſſe that was in him. Now if a man that had ſuch feare of God, and liued ſo vncorrupt a life, acknowledged himſelfe to be a ſinner, and would not ſtand to the mayntenance of his honour, but yeelded himſelfe guiltie when hee had done amiſſe: what a ſhame is it at this day, that ſuch as are a great deale further off from ſuch holyneſſe will not confeſſe theyr faultes playnely and throughly? I pray you muſte not the worlde beeneedes worſe than blinde nowe adayes when men cannot bee made to yeeld 40 glorie vnto God by confeſsing their ſinnes? Iob hath declared vnto vs that he was as the eye vnto the blinde, the feete of the lame, the father of the fatherleſſe, and the defender of the wydowes: againe he declareth, that hee was the common hoſt of poore ſtraungers, that hee had clothed the naked with the wooll of his ſheepe, that hee had not eaten his bread alone, that he had not done any man violence, and that although he had credite in the place of iuſtice, and might haue beene borne out: yet had he neuer giuen any man cauſe too complayne of him. After 50 the declaration of all theſe things hee addeth that hee had not hidden his faults. But now adayes there is none of vs all, but hee is infected with many vices, whereof Iob was cleere: and yet notwithſtanding we woulde ſeeme much more rightuous than hee. Muſte not the diuell needes haue plucked out our eyes, ſo as we can no more ſee what ſinne is, but haue forgone all remorſe, which is the extremitie and vttermoſt poynt of all euill as Saint Paule ſayeth? So then let vs learne too compare Iob with our ſelues as oft as wee bee ſo fooliſh and ouerweening as to acquite 60 our ſelues. And let vs acknowledge that wee come farre ſhort of ſuch a perfection as Iob had: and therefore that there is nothing for vs to do, but too mourne before God, and to condemne our ſelues vtterly. And when wee be ſo condemned before him, let vs learne too vſe ſuche mildeneſſe towardes men, that if wee haue offended our neighbours by doing amiſſe, we may amend it, and that if we haue done any man wrong, we may labor to be recōciled to him, and to be ſhort, that we may be aſhamed of our ſinnes, and in all poyntes and reſpects yeelde glory vnto God. And now Iob proceedeth with his mildneſſe in ſaying, that hee had feared the veryest raſcat [...]es of all men, notwithſtanding that he was able to breake and beare down a greas throng of people. This text is taken otherwiſe of ſome men. For the Hebrew worde that Iob vſeth▪ heere (I meane the word which I haue tranſlated to breake or burſt aſunder) ſignifieth ſometime to feare or be afrayde. So then the ſayde worde ſignifieth both to feare or bee afrayde: and alſo to oppreſſe, beare down, trample, treade vnder foote, breake, brooſe, or burſt aſunder. Some therefore expounde it as though Iob declared that he had not feared a great multitude: that is to ſay, that he was neuer abaſhed to rebuke euill whereſoeuer he ſawe it: according as when wee bee zealous to Godward, it is certaine that we will not ſuffer any man to offend him without ſetting our ſelues agaynſt him: or ſeeing that God hath done vs the honour to make vs his aduocates: we cannot at leaſtwiſe but declare our miſliking of the euill, and indeuer to ſtoppe it as much as may bee poſsible, putting the leſſon in vre which Sainct Paule ſheweth vs in ſaying that we muſt not haue felowſhip with the frutes of darkeneſſe, but muſt reproue them. Many therefore do expound this text as though Iob proteſted that hee had ſet hi mſelfe agaynſt euill, and letted it by all meanes whereſoeuer hee founde it: and that although he might haue purchaſed himſelfe diſpleaſure and hatred of the whole worlde, yet notwithſtanding he ceaſſed not to condemne the euill alwayes where hee founde it: and this doctrine is good and profitable. And ſurely wee ſee howe neceſſarie a thing it is to ſtabliſh our ſelues in ſuch ſtedfaſtneſſe. For if wee intende to ſtoppe euill doing: wee muſt haue the whole worlde, that is too ſay, moſt men our enimies. True it is that God commaundeth vs to ſeeke peace with all men as neere as wee can. But when we do our dutie in that behalfe, we ſhall be ſure to ſet the whole worlde in our toppes, if we go about to rebuke ſinne. For wee ſee howe euery man flattereth himſelfe, and corrections are ſo harde and bitter, ſpecially now adayes as no man is able to ſuffer them. Then ſeeing it is ſo, we had need to ſettle our ſelues in ſuch ſtoutneſſe, that although the whole worlde ſhould riſe vp agaynſt vs, and all men without exception ſhould labour to oppreſſe vs, yet wee ſhoulde not ſwarue aſide, but perſiſt euen to condemne the euill. This doctrine ſurely is good and profitable: but if we conſider the order of the text: wee ſhall finde the naturall ſenſe to bee that which I haue touched. The firſt worde that Iob vſeth here ſignifieth, when, if, for▪ albeit, or although. Some thinke that by this proteſtation Iob ment to denie that he ſtoode in feare of any neuer ſo great a multitude: for the Verbe that commeth after the firſt woorde (as I ſayde) ſignifieth to feare: howbecit the commoneſt ſignification of the firſt word is the ſame that I ſpake of Albeeit, or Although: and therevnto the Verbe [Page] doth commonly ſignifie to breake. And ſo I ſee Iobs meening is that although hee were able to breake and ſcatter a great throng of people, that is to ſay, although he were of great might, credite and authoritie: yet notwithſtanding he did not ouerawe men to ſtoppe their mouths, but abaced himſelfe ſo farre, as to feare ſuch as were moſt deſpized and as it were the ofcaſtes, raſcals, and common laughing ſtocks. This proueth well his former ſaying. For it is a verie good ſigne that Iob ment not to hide his face, ſeing he had the mildneſſe to feare the baſeſt ſort. VVee 10 knowe that a man for his riches, or for ſome other gifte that is in him, ſhall be ſo authoriſed among men, as euery man ſhall feare him and ſtande in awe of him, and not open their mouth at him. And although he ſhould commit all the faults in the world. Yet men durſt not ſpeak againſt him except it were by muttering in ſecrete. For no man might haue libertie to ſay, Behold, ſuch a man misbehaueth himſelfe: And againe if ſuch a one as is aduaunced ſo high, haue any brute going of him: he will ſteppe forth and ſay, what? Haue they no body to ſpeake of but mee?20 And he will take on maruelouſly for the ſauing of his honour or worſhip. VVee ſee then that this is a common thing in the world, and no maruel: ſeeing that euen in the time of Iob, thoſe that were in credite abuſed theyr ryches and honour too the mainteyning of themſelues in euill, and too the ſtopping of mennes mouthes that they ſhoulde not in any wiſe ſpeake of them. It is an vnpardonable offence, if a man ſhoulde rebuke a Prince or a Courte or, or a lawleſſe perſon that is in authoritie of iuſtice: by and by there will bee a great ſturre kept, if ſuche 30 a mans honour bee touched. And although there be many things in them worthy of blame: inſomuch that euen little children could tell them their faultes: Yet notwithſtanding all men muſt bee whiſt. But contrarywiſe beholde, Iob ſayeth I was able to breake throngs of people, that is too ſay, I was able not onely to ſubdue mine enimies, but alſo to bruſe them and breake them in peeces: and although the whole worlde had ſette themſelues agaynſt me, yet notwithſtanding I was of ſuch credite and power, as I could well haue gotten the vpper hand of thē.40 And what did I for all that? Hee ſheweth that he was as meeke as a lambe, and that hee ſuffered any man too reproue his faults. Although he were ſome raſcall or begger ſayeth he, yet I ſtoode in awe of him, and I was aſhamed when hee ſpake of mee, and I acknowledged my ſinnes. I taryed not till ſome great armie was rayſed, or till ſome greate menne came too put mee too ſhame: but I giue care to the baſeſt ſort in the worlde. Now we ſee what is the plaine meening of this text. But the principall poynt is, to learne to take profit by this doctrine. And firſt of all 50 let ſuch as are in any authoritie aboue others remember, that they muſt not make a cloke of it to couer their filthineſſe, but a looking glaſſe to ſee howe God hath exalted them to high degree, to the ende that if there be any euill in them, it ſhould be the more noted. And vndoubtedly it is good reaſon that thoſe whom God hath graunted too be in degree of honour aboue their neighbours, ſhoulde indeuer themſelues to ſhewe good example: ſeeing they are ſo highly exalted. And if they do the contrarie, theyr offence is ſo much the more greeuouſer, and God hath 60 iuſt cauſe to vpbrayde them, ſaying: How now? I haue aduaunced thee, and I haue reached thee my hande, to the end thou ſhouldeſt be as a burning creſſet to giue light to the whole worlde. But ſeeing thou haſt giuen occaſion of offence, thy ſhame muſt needes be the greater. Therefore let thoſe whome God hath ſet in ſtate of honour, vnderſtand, that it is not to the ende they ſhould haue the greater libertie to do euill, and be able to ſtoppe plaine folkes mouthes: they muſt not vſe ſuch a buckler: For if they go about too couer and burie their faultes after that ſort, God will vtter the greater vengeance agaynſt them in laying open their ſhame. Marke that for one poynt. And therwithall let the meaner ſort haue conſideration of thē. For there is none of vs all that commeth nere to ſuch authoritie as Iob attributeth here to his owne perſon: wee are not able too breake throngs of people, nor too beare downe great bandes of men that may ryſe vp agaynſt vs: hardly can wee fight with a ſnayle. Therefore by that meanes God holdeth vs in humilitie although it bee agaynſt our wills. VVhat a matter were it then, if we would preſume to ſhet the mouthes of thoſe that haue iuſt cauſe to ſpeake euill of vs? we are nothing, and leſſe thā nothing, & yet notwithſtanding we would be ſtill in reputation & haue our honour mainteyned, that no man ſhould touch it, and if any man ſpeake of it, wee thinke that heauen and earth ought to bee turned vpſide downe for the taking away of that defamation. And I pray you, is not that a fighting directly againſt nature? Although God had exalted vs, and giuen vs the meane to mainteyne our honour: yet we heare how it is ſayde here, that it behoueth vs to ſtand in awe of the baſeſt ſort. Nowe then, ſeeing that God giueth vs not the brydle, but reineth vs ſhort, to the ende we ſhould ſuffer our faults to bee knowne: VVhat excuſe is there if we fall to ſtriuing agaynſt it? Thus ye ſee how the meaner ſort ought too humble themſelues double, conſidering that they ſee ſuche a mirrour in the perſon of Iob, that wheras hee was able too beare downe great multitudes, yet he ſubmitted himſelf in ſuch ſort, as to ſuffer him ſelf to be reproued of the meaneſt ſort, yea euen of ſuche as were counted the beggerlieſt of all others. VVherefore let vs haue the mildneſſe to ſuffer our ſelues to be reproued both of great and ſmall. Thus yee ſee what wee haue to marke in the firſt place. And therewithall it be houeth vs alſo to wey wel this word deſpiſed: for behold, the cauſe that maketh vs ſo proude that wee cannot be corrected: is our looking what men are, whether they be our equals or no. And if they ſeeme no better than our ſelues: wee thinke they haue no aduantage ouer vs. Shall ſuch a one take vpon him to rebuke mee? Is he better woorth than I? And furthermore we be not contented to eſteeme men as our equalles, though they be much our betters, but we caſt them vnder foote. For wee can good skill to note other mennes vyces, yea and to inhaunce them, ſaying: VVho is he? do not men knowe that he hath done many things amiſſe? And in the meane while our owne faultes be ſmoothed: all is cleare in vs, and vice is made vrtue. This is the things that rocketh vs aſleepe in ſuch pride as we cannot receiue any yoke or correction, whē God ſendeth men vnto vs to finde fault with vs, and to ſhewe vs, howe greatly we bee to blame. And therfore ſo much the more behoueth it vs to marke howe Iob ſayeth here: I feared the moſt deſpiſed, that is too ſay, euen ſuche as were as [Page] the offſcourings and filth of the worlde, yea euen the verieſt raſcalles in whome there was no dignitie nor any thing elſe. By this wee ſee that if God do vs not the honour too warne vs by men of great eſtimation and credit: It doth not therefore followe that we ſhould deſpiſe the warning that other men giue vs. And for proof hereof, the firſthing that wee ought to thinke when any man reproueth vs, is that he is a meſſanger ſent vnto vs of God: inſomuch that if a little childe ſhoulde ſpeake to vs, and our conſcience tell vs that hee ſayeth truth, we reſiſt God if 10 we bee wilfull agaynſt him. Therefore let vs no more ſay what is he? deſerueth he to be heard? But let vs looke vpon the meſſage that he bringeth vs, and if it bee of God, let vs ſtoupe downe our heads to receyue the yoke. Mark that for one point. And for the ſeconde let vs marke, that oftentimes thoſe whom wee do ſo deſpiſe, are much better than our ſelues, and that nothing blindeth vs, but our owne hypocriſie, bicauſe we ſerche not our owne vices as we ought to do, and yet in the meane while are ouereagre againſt our neighbours. That is the cauſe which maketh 20 vs ſo to reiect them which are worthy to be heard and receyued. Therefore let vs ſtrippe our ſelues out of that pryde, and learne to feele our owne wretchedneſſe, yea and to feele it in ſuch wiſe, as wee may be abaſhed, as wee are well worthy. And therewithall let vs not haue ſuch an eie to the vices of our neighbours, as we ſhould not looke vpon the vertues that God hath put intoo them, and honour them. Thus ye ſee what will cauſe vs to receiue correction paciently. Againe, there is yet one other reſpect. For if wee bee warned by men of no value or eſtimation.30 we muſt thinke with ourſelues: Beholde, God intendeth to put me to the more ſhame. For I deſerue not that hee ſhould ſende mee any man of reputation to the worldwarde. He could rayſe me vp ſome Prophete, or he could ſend mee ſome man that were wiſe or honourable for his vertues: but hee will haue me ſubdued by one that is deſpiſed & reiected of all mē: And why? To the end to make mee feele my diſeaſe the better. For if I were warned by ſome man that had authoritie ouer me, I would think wel it were a ſhame for thee to ſtriue agaynſt ſuch a man: and.40 that would cauſe mee to nouriſhe ſtill ſome pride in mee. But beholde, God commeth to buffet mee after an other ſort: hee ſuffereth mee not to haue ſome good freend to counſell mee, or ſome man of good countenaunce too warne mee for the ſafegarde of mine honeſtie: but he ſendeth mee an outcaſt. Seeing then that it is thus with mee, I muſt needes acknowledge that God doeth it not without cauſe. Lo how wee are by all meanes brought to this reaſonableneſſe of fearing the meaneſt and moſt deſpyſed ſort. Moreouer when Iob ſayeth, that he went not out of 50 doores: he meeneth not that he vſed any back ſhrinkings, but that he refrayned himſelfe willingly: ſuffring himſelf to bee condemned without gainſaying, and hyding himſelf as a man conuicted. This in effect is the thing that we haue to note. True it is that a man may ſometymes hyde himſelfe, and yet not ceaſe to chawe vpon the bit, and to ſeeke reuengement agaynſt ſuche as haue defamed him. But whereas it is ſayd that Iob went not out of his doores: It is not ment that hee did it to the ende hee woulde not heare his reproch, and in the meane while practiſe to bee 60 reuenged of his enimies, and of ſuche as had ſlaundered him. No: but he hilde himſelfe within his houſe to rid the place of ſuch as had gone about to rebuke his faultes: he gaue them their full ſcope, as if he ſhould ſay, I will not ſet my ſelf againſt them, I will not ſend my men to mainteyn my quarell, let them condemne mee before the whole worlde, here will I keepe mee as locked vp in priſon. VVe know that if a man be in priſon, other men haue libertie inough to commence actions againſt him. Iob then of his own wil kept himſelf as priſoner, to the end to ſuffer men to condemne him. And this is wel worthy to be noted: for we ſee nowadays that if a man be the giltieſt in the world, and he vnderſtand that other men ſpeake of him, & heare ſome windie words, what will he do to remedie it? he will come into the open ſtreet and iuſtle with his ſhoulders, & ſome like a boare: he will keepe a coyle to mainteyn his euill, and he will bring a route after him, ſaying: I will get the vpper hād whatſoeuer come of it: There are that haue ſpoken euill of me, but I will find the meanes to ſtoppe all their mouthes that ſpeake euill of me. VVould God the examples hereof were not ſo manifeſt as they bee. But what? A man cannot open his eies, but he ſhall ſee it. It is an ouerordinarie vice that ſuch as ſpite God & the world, and ſowe abroade their corruptions euery where, are vtterly ſhameleſſe and ſhew thēſelues poſſeſſed of the diuel. For they come forth facing and bracing with the forehead of a harlot, and when they haue wiped their ſnoute, all is well againe, whatſoeuer the matter was. Their offences ſhall be ſo ſhamefull, as the aire ſhall ſtink of them, and yet ſhall not men dare ſpeake one worde, but muſt be fayne to giue place to thoſe royſters. Seeing then that this vice reigneth euery where: wee haue ſo muche the more neede to marke the leſſon that is ſhewed here: that is to wit, that when we haue offended, we muſt willingly kepe our ſelues as priſoners, and ſeeke by all meanes to bridle our ſelues, and ſuffer men to condemne vs, that God may acquite vs. True it is that our holding of our ſelues in, muſt not be to cloke our ſinnes by keeping ſilence: howbeit, let vs in the meane while bee quiet, and not come abrode like brazenfaced fellowes to mainteyne our vyces, nother let vs ſtriue agaynſt God, but rather conſider that wee be blame worthie in all reſpectes before his maieſtie, and therefore that there is no other remedie for vs, but to flee too his infinite grace and mercie which he vſeth towards all poore ſinners that returne vnto him.

Nowe let vs fall downe before the face of oure good God with acknowledgement of his ſinnes, praying him to make vs ſo to feele them, as being conuicted of them, wee may not followe our father Adam in vſing outleapes too thinke that we ſhalbe quiet by ſhrinking aſide from them, but rather that we may conſider howe wee bee more than damnable: and thervpon flee only to his mercie, and alſo lerne to be ſory & to feele our own ſhame before men, to the intent that when wee haue diſcouered them before God and his Angelles, wee may bowe vnder his maieſtie which ſhall not be dreadfull vnto vs, bycauſe we be reconcyled vnto him by the meanes of our Lorde Ieſus Chriſt: And that foraſmuch as we cannot liue in this world without feeling our vices and imperfections ouermuch: it may pleaſe him to guide vs continually by his holy ſpirit, vntil hee haue clothed vs throughly with his owne rightuouſneſſe. That it may pleaſe him to graunt this grace. &c.

The .Cxviij. Sermon which is the eight vpon the .xxxj. Chapter.

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35 Oh that I had ſomebodie to heare me, my marke is that the almightie ſhould anſvvere me. Let mine aduerſarie vvright a booke.

36 If I beare it not vpon my ſhoulders, I vvill take itto me as a crovvne.

37 I vvill recken all my ſteppes, I vvill preſent my ſelfe to him as a prince.

38 If my lande crie out agaynſt me, or if the furrovves thereof do vveepe togither.

39 If I haue eaten the foy ſon of it vvithout ſiluer, or if I haue oppreſſed the ovvners of it vvith ſorrovv.

40 Let it bring me forth thiſtles in ſteade of vvheate, and darnell in ſteade of barley. This is the ende of Iobs vvordes.

WE haue ſeene heretofore how Iob cō plyned that God harkened not too him that he might obteyne reaſon at his hande. Truly in ſaying ſo, his intent was not to blaſpheme, as though God had bin cruell & vniuſt to him:20 but his meening was that hee knewe not why he vvas ſo afflicted, & that it was not lawfull for him to go too lawe with God, though hee knewe not the reaſon of it. Proceeding herewithall he addeth now, that all his deſire was that God ſhould anſwere him. VVherein hee doeth vs to wit, that if God would bee ſo gracious to him as to ſhewe him why hee was ſo tormented: that knowledge ſhoulde ſuffize him. Howbeit that there was no apparant reaſon why he ſhould be handled ſo roughly, ſeing his life had bin without blame, and that he had indeuered 30 to walk in holyneſſe. True it is that this word anſwer may be expounded two wayes: that is to wit, that God ſhould come before him as his aduerſarie partie, and lay forth his reaſons and articles: or elſe that he ſhould anſwere, that is to ſay, that he ſhould declare himſelfe to bee on Iobs ſide. Howbeeit, foraſmuch as heeretofore he hath oftentimes ſayde, that if God woulde condiſcend to ſhewe the cauſe of that his iuſtice, it ſhoulde ſuffice him: I take this text as if it were ſayde, I deſire no more but that God ſhoulde ſhewe me the reaſon why he ſcourgeth me: For as for in 40 common reſpecte I vtterly deſpize and defie the whole world. Let me haue a ſtrong partie to put in accuſation againſt mee, yea and let him make a great booke of it: It ſhall not greeue me to carry it vpon my ſhoulder. For it ſhall be no heauy burthen to mee, but rather it ſhall be a crowne to me, and an ornamēt to deck me withall. Now we ſee in effect what Iob ment to ſay namely that he had bin no ſuch mā as he was reputed and taken to be: according as wee ſee how his freends cōdemned him for a reprobate, bycauſe he indured ſo greate torments, and it ſeemed vntoo them 50 that God ment to vtter his vengeance, to the intent that Iob ſhould be a mirrour of wicked men, whom God doth vtterly deſtroy. Iob therfore proteſteth that he is no ſuch man, and therewithall deſireth no more but to haue audience. Before whom? not before men onely: but that God ſhould anſwere him, that is to ſay, that God ſhoulde make his rightuouſneſſe to be knowne, and then woulde hee mainteyne, that his ſuffering was not for his ſinnes, namely if the thing might bee throughly conſidered, and that God would pronounce ſentence as by way of ordinarie 60 proces, and not by prerogatiue of his high and ſecrete power, ſo as men might not knowe why he worketh after that maner. And wee haue ſeene heretofore, that it is not without cauſe, that Iob ſhould make that wiſh. And why? For diuerſe times God chaſticeth vs according too the threatnings that are ſet downe in his lawe: that is to wit, that when wee bee puniſhed, it is by reaſon of our ſinnes: and that is the moſt ordinarie maner. Ye ſee that god ſuffered not our miſdeedes vnpuniſhed, and after he had giuen vs a rule whereby to liue well, he added threatnings, ſaying: If ye breake my commaundements, I will puniſhe you with warre, peſtilence, and famin, with ſickneſſe, pouertie, and diuers other things. VVell then, if we be beaten with Gods roddes, it behoueth vs to lay our life too his law: and if we find our ſelues to haue done amiſſe, there our inditement is throughly framed, and our iudgement already giuen vpon vs, and there remayneth nothing but execution. Thus you ſee the ordinarie maner that God vſeth in chaſtizing men. But in Iob he had an other reſpect. For he puniſhed no him for his ſins, (not that he deſerued it not) for there is no creature ſo rightuous that can exempt himſelf from Gods corrections: But yet for all that (as I haue declared afore) God had not a reſpect to Iobs offences, hee puniſhed him not in that meaſure by reaſon of his miſdeedes, but to trie the faith and pacience of his ſeruant, and alſo to make him an example to al the world. In the meane while Iob had his mouth ſhet, ſo as hee wiſt not what to ſay: and therefore it behoueth vs not to enquire any other cauſe why he was handled ſo roughly: It is a ſecret vnknowne to men. Then is it not without cauſe that Iob deſireth God to anſwere him, that is to ſay, too enter into plea with him, and to ſuffer him to mainteyne his owne ſoundneſſe, and to let him know why he indureth ſuch torments. But herewithall let vs marke, that it is not lawfull for men too chalenge God after that ſort. For it is good reaſon that hee ſhoulde handle vs after hys owne pleaſure, and that we ſhould ſtoupe to him although the cauſe of his iudgements bee not apparant vntoo vs. Then if it pleaſe God to viſit vs with rigour, and wee ſee not why hee doth it: yet muſt wee keepe our mouth ſhet that we murmur not agaynſt him, and neuertheleſſe haue it open ſtill too glorifie him, confeſsing that although his iudgements bee a bottomleſſe deepe, yet they ceaſe not to be iuſt and rightfull. Thus ye ſee what wee haue to note. For in good faith, there is not a more terrible thing, than if God ſhould enter into lawe with vs. If he ſet himſelſe agaynſt vs, alas, what ſhall become of vs? Then if we fall too prouoking of him, and deſire too go too lawe with [Page] him, is not to our great confuſion? And this doctrine is well worthie to bee noted. For wee ſee howe men doo dayly fall to murmuring and grudging in themſelues. And what elſe is that, but to prouoke God, and to deſire to go to lawe with him? But ſhall we bring our matters well to paſſe? True it is that they which skirmiſh after that faſhion when they bee afflicted, ſay not that they woulde haue God to be agaynſt them: but in the meane whyle, that is the marke which they ſhoote at. For if a man bee impacient in his affliction, and holde not himſelfe in quiet 10 by yeelding to Gods good will too take correction at his hande: I pray you doth he not lift vp himſelfe, to the intent that God being ſo prouoked to wrath, ſhould maynteyne his owne right? Let vs kepe our ſelues from quarelling with God when he ſtryketh vs with his rods, that we haue him not our deadly enimie: and let vs learne rather to ſubmit vs vnto his hande, and to like well of that which he doth, although the reaſon thereof bee hidden from vs for a time. Surely wee ought too deſire earneſtly, that it may pleaſe God to ſhewe vs why he ſcourgeth vs: Howbeeit 20 that muſt not bee done to any other ende, than too profit our ſelues by his corrections, and to applie our chaſticements to our inſtruction, when we know the cauſe of them. Therfore when euery of vs feeling his owne ſinnes, is ſorie that hee hath offended God, and aſhamed of his owne lewdneſſe, and therevpon humbleth himſelfe, ſeeking remedie to turne away from his euill: I ſay when we by all meanes indeuer to apply Gods corrections too our owne vſe, and to make them turne into ſuch a diſcipline, as we may ſhewe our ſelues not to be vtterly paſt amendment:30 we may well after that maner deſire God to make vs vnderſtande why he ſcourgeth vs, to the end that hys corrections be not in vaine. But if he liſt to vſe his power, and too holde vs there as it were in ignorance, ſo as wee know not why he vſeth ſo great rigor againſt vs: yet muſt wee in ſuche extremitie caſt downe our heades, and flee for refuge vnto that which I haue declared alredie, namely that God is rightuous in all reſpectes: and therefore that although wee knowe not the cauſe why hee afflicteth vs: yet wee muſt not ceaſſe too glorifie him continually.40 Lo what wee haue to marke in this ſtreyne. And heerewithall let vs come to that which Iob ſayeth: My marke (ſayeth hee) is that the almightie ſhoulde anſwere me. If mine aduerſarie wright a booke, and it behoue mee to beare it, I will not bee aſhamed to cary it. I ſhall not be like an offendour that is indyted and condemned: but that booke ſhall rather maynteyne my ſoundneſſe: I durſt (ſayth he) dock my ſelfe with it as with a crowne. VVhen Iob ſpeaketh ſo, hee meeneth that all the accuſations whiche were layde agaynſt him, were falſe: and that hee had bene wrongfully 50 ſlaundered, cōſidering that he had liued innocently. Howbeeit in ſaying ſo, he meeneth not that he had bin vtterly cleare, ſo as there was no fault to be found in him. For (as it was ſeene yeſterday) he hath confeſſed himſelf a ſinner, yea and proteſted that hee hid not his faultes as men are woont to doo, and according as wee ſee mens hypocriſie to be ſuch as euery man woulde fayne hyde himſelfe with vayne and tryfling lurkingholes. Iob declared that he intended no ſuch thing, but that hee freely condemned him ſelfe when he had done amiſſe, yea and taryed not till men 60 of authoritie reproued him: but ſuffered himſelfe to bee ſhamed by the moſt deſpiſed ſort, and humbled himſelf ſo low, as too receyue correction by thoſe which were not worthie to looke vpon him. So then in this text Iob meeneth not that he was vtterly without ſinne or ſtayne, (for then were there contrarietie in his wordes) but he layeth forth his cace according as we haue ſeene: that is to ſay, that hee was not as a reprobate, and that although God handled him roughly, yet folowed it not that he did it for any heynous faultes of his: but for ſome other ſecrete cauſe. VVe ſee then in effect, that Iob ment not to exalt himſelfe againſt God with ſuch pride as many do, which vphold thēſelues to be rightuous, yea euē without feeling the ſinnes that they haue cōmitted. And although he had liued as an Angel, yet notwithſtanding he knew well that God might find ſufficient cauſe in him to puniſh him. Neuertheleſſe he mainteineth his own vncorruptneſſe, to the intent to ſeparate himſelf from the nūber of the deſpiſers of God. Hereby we be taught, that there is a meane for vs to mainteyne a good cace. VVee knowe that they which are moſt faultie are by their good will moſt bolde to iuſtifie themſelues when they are rebuked. And although their condemnation be apparant ynough, and euery man doeth ſee that they bee nothing worth: yet notwithſtanding they will bee moſt ſhameleſſe in mainteyning themſelues to bee faultleſſe, and affirme themſelues too haue great wrong to bee reproued. But contrariwyſe, although Gods children haue indeuered to walke aright: yet notwithſtanding the firſt thing that they do, is that they yeeld themſelues guiltie, and acknowledge themſelues too bee wretched ſinners. Therevpon wee ſee that if a man go about to iuſtifie himſelfe without exception, hee vndertaketh warre againſt God. For whoſoeuer ſayeth that he is no ſinner, intendeth to make God a lier, as ſayeth S.Iohn in his Canonicall Epiſtle. God hath pronounced one generall ſentence vpon vs all, and experience alſo ought to ſhewe vs, that all of vs ought to flee too Gods mercie for refuge. He then that will iuſtifie himſelfe without exception, warreth manifeſtly agaynſt God, and iuſtleth with him. And what ſhall he winne by it in the ende? Nothing: But what muſt we do after wee haue acknowledged our faults? If we be reprōued for any thing, and feele our ſelues guiltie, let vs caſt downe our heades and acknowledge our ſelues to haue deſerued, that God ſhoulde put vs too ſuch ſhame, as to bee condemned by men (yea euen of the baceſt ſort) and to haue them to be our iudges. But if wee knowe not that wee haue offended in the thing whereof wee are accuſed: Gods meening is to humble vs after another ſort: Neuertheleſſe it behoueth vs to receiue correction paciently. Finally, if men reproue vs, and will through raſhneſſe beare vs downe that wee be offenders, whereas we knowe the contrarie: It were hypocriſie for vs to graunt that ſuch ſlaunders are true. If a man were accuſed of robberie, of whordome, or of murther, and were cleere of it, ſo as he might proteſt before God and his Angels that there is no ſuch thing in him: If hee doo condemne himſelfe hee doth euill. So then we may well mainteyne our clearneſſe after the maner that Iob doth: not onely in reſpect of our honeſtie, as the vainglorious ſort do, which will not in any wiſe be touched at al, but are ſo tender of their honour as they cannot ſuffer it to bee touched, no not though they haue deſamed themſelues, [Page] but would haue their ſhame couered, & yet in the meane whyle they themſelues blaze it abroade, ſo as euery man knoweth it. VVe muſt not go that way to worke, but euery man muſt in that caſe iudge of himſelfe as hee ought to do of his neighbours: and we muſt learne to condemne the euill, and to allowe the good, without accepting of perſons. Lo after what maner wee may maynteyne a good quarell. And that is the cauſe why Iob ſayeth, if God would anſwere mee, though all the men vpon the earth ſhoulde bende themſelues agaynſt me, and that mine aduerſarie partie, 10 alledge all that is poſsible: I ſhall be ſo farre off from beeing aſhamed to beare it, that I ſhall take it as a crowne to deck me withall, It ſhall be an ornament vnto me. But herewithall let vs marke alſo, that when we intende to mainteyne our owne innocencie: It is not ynough for vs, to hyde our ſhame before men: but oure princypall poynt muſt bee, that God may bee as our warrant, and anſwere for vs. True it is that the anſwere where of Iob ſpeaketh, is ment as I haue declared: that is to wit, that God ſhoulde as it were enter an ordinarie proces againſt him, and ſhew 20 the cauſe why he ſcourge [...] him: but yet therewithall Iob pretendeth, that if God would giue him libertie to mainteyne his caſe, all woulde make on his ſide, and they that had reiected him bicauſe of his extreme afflictions, ſhould be founde lyers. So then (as I haue touched afore) we ſee it is to no purpoſe to haue eſcaped from mē, but we muſt ſpecially haue an eye vnto God, to bring oure good cace before him, that he (as I ſayd) may warrant it, and wee receyue ſentence of diſcharge at his hande. And would God that this were well printed in our hartes. For we ſee nowadayes 30 that all is one with vs, ſo we may bee releaſed before the world, we ſeeke nothing but that: and ſo is God deſpiſed. For there is none of vs which thinketh that euer hee ſhall render an account before him. But we looke that no man may byte vs, and that if any man come to aſſayle vs, we may haue wherwith to keepe him off. Therefore when we be ſo eſcaped from the worlde, wee thinke all is ſafe, and ſo in the meane whyle, that is the thing which maketh vs bolde to exalt our ſelues the more againſt God: wherfore let vs think wel vpon this doctrine,40 that is to wit, that it is a wretched reward when the world ſhall ſoothe vs, and God allowe vs not: And therefore aboue all things, let euery man examin himſelf what he is, and let not that be done after his owne fancie, but according to Gods lawe. For we knowe we bee no competent iudges, but it behoueth vs too receyue iudgement by the lawe, and by the things that are ſayd and conteyned there. So then let Gods ſeat be ſet vp by hauing hys worde before our eyes, and let vs conſider throughly whether wee haue walked as hee commaundeth, and whether wee 50 haue not ſwarued from his worde: and if wee haue done amiſſe, let vs learne to condemne our ſelues. And furthermore if hee graunt vs the grace too obey him, although there be many vices in vs, yet notwithſtanding ſo that our cheef marke haue bin to obey him, let it content vs to bee allowed of him though the worlde condemne vs, and let it not greeue vs that the world chargeth vs with ſlanders, ſo that God reache vs his hande and accept vs, and ſhewe that he liketh well of our life. VVhē we be at this point, let the dogges barke at vs ſo long as they cannot byte vs:60 and although we ſeeme (by the report of our enimies) to bee the wickeddeſt men in the worlde, yet let vs beare all things paciently. This is the thing that we haue to marke in this text. And ſo wee ſee that there are two poynts to note. The one is that we muſt not giue our ſelues to ambition and vanitie, to ſeeke our own praiſe before men, & to exempt our ſelues from Gods iudgement: but contrariwiſe it behoueth vs too feele howe terrible Gods wrath is, and to examin wel our own conſciences, to the end we be not faultie before him. VVhen we haue obteyned this, (that is to ſay, when God hath graunted vs the grace too walke vprightly, ſo as we be ſure that he alloweth vs:) let vs beare the ſlaunders and falſe accuſations of the worlde paciently, and tary till God ſhewe our ſoundneſſe openly, and make it to ſhyne as the breake of the daye according as he hath promiſed too do. And that is the ſeconde poynt. Yet notwithſtanding as touching that Iob ſayeth, that he will beare the booke that ſhall bee made agaynst him as a crowne, that is to ſay, the proces wherby he ſhall be charged after that ſort with his faults: It is not ment that it is alwayes an honour vntoo vs afore men too haue a good cace. And ſurely it is vnpoſsible to finde a better caſe than Sainct Paules was, and that he had ſerued God faythfully in his office, and yet notwithſtanding he fayled not to bee charged and accuſed falſly. And what doth hee? For aſmuch as hee ſeeth that men are blinde and ignorant, and iudge wrongfully: he appealeth to the day of God. I appeale (ſayeth he) to the day of the Lorde. Ye ſee that ſaint Paule is conſtreyned too vſe ſuch remedie, according as oftentimes it commeth to paſſe, that we bee defaced, and that the worlde holdeth vs for wicked, ſo as we be diſgraced, bycauſe the wicked are ſo ſhameleſſe, that all is one with them to ſpeake euill of men by hooke or by crooke. But yet in the meane while wee ſhall not ceaſſe to go ſtill with our heades vpright. And why? For we may appeale vnto God for our warrant, as wee ſee the Prophtes doo. VVhen Ieremie ſayeth, Lorde if I be a deceyuer, thou haſt deceyued mee: It is bycauſe it was layd to his charge that he did nothing but beguile the people. VVell (ſayeth he) if it be as you ſay, then hath God deceyued mee. VVhen he ſpeaketh after that maner, hee meeneth not that there is any deceyt or guile in God, but he doth boldly repreſſe all the ſlaunders that were layde vpon him, ſaying: Arme your ſelues agaynſt God, for I knowe that he will maynteyne my quarell. And Eſay reporting that hee was reiected of men, and as greatly reproched and deſpiſed as could be: ſayth, yet will the Lord anſwere for me. So then whenſoeuer wee bee defaced and oppreſſed by men, and blamed by the whole world: yet ſhal we not fayle to haue a crowne of glorie, if wee haue recorde before God. And that is the cauſe why Iob ſayeth that hee will ouerthrowe all the ſlaunders that ſhall bee layde agaynſt him. No no (ſayeth he) I will not come as an offender that is condemned already in himſelf, before that informations be put in agaynſt him (for hee is conuicted in his owne conſcience of the miſdeede that hee hath done:) but I will come as a Prince. And vndoubtedly the children of God are the iudges of their iudges whē they be wrongfully oppreſſed by men. It is certaine that they dare more boldly appeare, referring thēſelues wholly vnto God, and reſting in him, than thoſe dare which condemne them through malice, violence and tirannie. VVhereas the enimies of the truth [Page] do now adayes condemne the faithfull to be burned, and in doing therof do ſit vnder their clothes of Eſtate: do we not think that gallowes is more honorable wherō a martyr ſhall be tormented, or a ſtake that is ſet vp for a childe of God to be turned at? Yes: For that ſurmounteth all the thrones of the world. Kings & Princes together with all their iudges, muſt needes through their wickedneſſe vnhallowe the ſeats that are hallowed and dedicated vnto God. And foraſmuch as they ſit in them, they muſt needs be full of filthineſſe and infectiō, bycauſe they followe 10 not the wil of him which hath ſet them there, and ſo they make thoſe places ſhamefull and deteſtable, whiche notwithſtanding of theirſelues are honorable. Contrariwiſe, although a ſtake or a Gibbet be a lothſomething to the worldward: yet notwithſtanding it is certayne, that when a Martyr and a childe of God bringeth a good conſcience thither, and ſuffereth there in a good quarrell: he ſanctifieth the ſame which was after a ſorte curſed. So thē it is not for nought that Iob ſayth, that if god wilbe ſo gratious to him as to aunſwere him (that is to ſaye, to giue 20 him leaue to mayntayne his Innocency and to heare him declare his life) he will come with a lofty countenāce like a prince, and not drooping like an offendour: and he will boldly receyue all the bookes that can be written againſt him, taking them as an ornament, croune, or garland. This is it alſo which ought to comfort vs, namely, our walking in vprightneſſe before God, and our indeuering to ſerue and honour him. For thē if the world be vnthankfull, and men do vs wrong and degrade vs, it maketh no matter, ſo we can proteſt before God, that our caſe is good, and alſo 30 that we be able to ſhewe that it is ſo, when we be drawne before men. For it is a ſhamefull thing to ſay, God is my witneſſe, when the reſt of our doings are not aunſwerable to it: according as many men call God to record raſhly, and yet it is knowne to be clean cōtrarie. But if we will be allowed of God, we muſt ſo deale as the world may beare witneſſe of our vprightneſſe whē it commeth to the hearing: and we muſt haue our mouth open to declare how the matter goeth, and to diſproue the ſlaunders that ſhall be layde againſt vs: Furthermore, whē we haue this, (that 40 is to ſay, whē we haue good record that we be not faultie before God,) and can alſo ſhewe the ſame in deede: Then although men make bookes againſt vs, (that it to ſay although they deface vs with ſo many blames and ſlaūders as ſhal ſeeme to be houge moūtaynes:) yet ſhall the ſame be no heauy burthen to vs, bycauſe we ſhall be vphild by Gods hand, and reſt ourſelues vppon him. But rather we ſhall make it a crowne or garland vnto vs. For it is much better for vs to be ſo blamed of the world, and that God ſhould allowe of vs: than to be flattered on all ſides, and 50 that the ſame ſhould excuſe vs, according as we ſee there be many that take libertie to do euill and to deſpiſe God, bycauſe the world ſootheth them. For what is the reaſon that ſo many mē runne out of ſquare, and giue themſelues the bridle to all euill: but bycauſe they haue bin ſpared, and mēnes eyes haue ben ſhet to wink at all their wicked doings? Lo what is the cauſe of their deſtruction. So then it is much better that our Lord ſhoulde bee our warrant, and in the meane whyle the whole world bee againſt vs: than to be prayſed and commended of the world, and in 60 the meane whyle to haue heauē crye out for vengeaunce againſt vs. VVe ſee how the Pope is exalted nowadayes in his holineſſe, and that although he be a monſter and a diuell incernate: yet do all men bowe to him, and giue greater titles of honour to him, than to God. And in the meane whyle, is not this a cauſe to augment his damnation more and more? As much is to be ſayd of them that iuſtifie the world, too the ende the world alſo ſhould receiue and flatter them in all their ſinnes. But contrariwiſe (as I haue ſayd) let vs learne too looke continually vnto God, and in the meane whyle if hee ſuffer vs to bee vniuſtly condemned of men, let vs ſuffer it paciently, and not ceaſe to beare our heads ſtill vpright. Furthermore, (according to that whiche is ſayd here, concerning the reckening of all our ſteppes) let vs bee ready to yeeld an account whenſoeuer we ſhall be accuſed of any cryme. Let vs not thinke too ſcape Gods iudgement by concealing any miſdeede in vs: but let vs conſider that it behoueth vs to aunſwere for ourſelues, and that although men doo iuſtifie vs, yet they cannot hyde the things that are in vs from God. Now after that Iob hath ſpoken ſo, he added his laſt proteſtation for a full knitting vp. If my land (ſayeth he) haue cried against me, or if the furrowes thereof complaine that I haue eaten the foyſon of it without money, or if thoſe that haue tilled it complaine of me that I haue oppreſſed them: let mee eate Tristles inſteade of wheate, and darnell inſteade of barley. Hereby Iob concludeth that whiche wee haue ſeene afore: that is to wit, that although he had bin greuouſly afflicted by the hand of God, yet notwithſtanding men ought not to haue condemned him as though he had bene a greater offender than others whome God ſpared. And why? For (as I haue ſayd) God keepeth not all one rate in afflicting men. Sometime hee puniſheth them for their ſinnes, and otherwhyles whē he intendeth to viſite his owne ſeruaunts with extreme rigor, he reſerueth the cauſe of their afflictiōs to himſelfe. For although they haue ſerued him and indeuored to frame themſelues wholly to his righteouſneſſe: yet will he not therfore forbeare to ſend them right greate afflictions. In that caſe we knowe not what to ſay, vntill the laſt day when God ſhall manifeſt the things vnto vs whiche now are hidden. So then Iob ſheweth that wee muſt not eſteeme his lyfe according to the ſtate wherein he is. For although he bee the miſerableſt of all men to outward ſight: yet doeth he proteſt that hee had a deſire to ſerue God. And wherein ſheweth he that? wee haue heretofore ſeene many of his proteſtations, and now this is the laſt, that his land cried not out against him. True it is that the earth hath no mouth to cry nor complaine, nother hath it feeling to ſuffer any wrong at our hand, nother ſemeth it that we do the earth any wrong: inſomuch that although it could ſpeake, yet a mā wold not ſay that it had cauſe either to cry or to wepe or to make any complainte againſt vs. VVhat doeth Iob then meene by ſaying that his land complayned not, and that his furrowes wept not? He meneth not that the earth of it ſelfe hath cauſe to complayne: but the holy ſcripture vſeth ſuch maner of ſpeche, to make vs perceiue the better and with greater vehemencie, that if we do amiſſe before God, the creatures ſhall be againſt vs, and beare witneſſe againſt vs. As how? If we haue oppreſſed the poore labourers that til the earth to giue vs foode: If we haue vſed extortiō againſt thē, or if we haue plucked away their [Page] goods: not only they ſhall beare witneſſe againſt vs, but the earth whiche they haue tilled ſhall alſo depoſe againſt vs. And why▪ For they haue beſtowed their ſweate there, and that is as their blood. Now it is a greate cruelty in vs, whē we think not how the earth on her behalf hath opened her bowels according to the order that God hath fet, and yelded her frute when ſhee was tilled. The earth thē hath don hir dutie & wrought with hir labourer, as if ther were a mutuall agreement betwixt thē, and yet notwithſtanding behold how the Seagulfes deuoure the foyſon 10 of the earth, taking away mens goods, and doing them a thouſand extortions. Then if the laborer complaine, muſt not the earth alſo on hir parte anſwere which hath bin as it were tormented. Yee ſee then why the holy ſcripture vſeth ſuch ſpeech, wee ſee the hardneſſe that is in vs, in ſo much that if a mā tel vs of our ſinnes, we think our ſelues quite diſcharged, if we may find ſome prety ſtarting hole. And although we be cōuicted of thē before God, yet are we not ſo afraide as to bee ſory for them, or to feele how dreadful the wrath of God is. Therfore it behoueth vs to 20 be ſpurred, not as aſſes, but as folke that are vtterly hardened: Inſomuch that whē God ſtriketh vpō vs with mayne ſtrokes as vpon ſtones, he can no more ſoften vs or make vs to yeld, than ſtithies or anuildes, except it be by force. Thus ye ſee what we haue to marke. And ſo, as oftē as the ſcripture ſpeaketh after that maner, namely that the earth crieth out and that hir furrowes aske vengeāce: let vs vnderſtand that God reproueth our ſtubborneſſe, and ſheweth vs that we be ſo blinded in our ſinnes, as we cannot come to knowledge except he drawe vs to it by ſome violent 30 meanes. Marke well that point. So therfore let vs not continue hardharted whē we ſee our Lord vſeth ſuch vehemencie againſt vs to wake vs withal: but at leaſtwiſe let vs then enter into the examination of our faults, and bee caſt downe before him. Lo what we haue to marke. And therwithall alſo we muſt come from the earth to the mē. It is ſaid that a righteouſe mā wil haue a care of his horſe, his oxe, and his aſſe: but the wicked men will turmoyle their brethrē and neyghbours, in eating vp the ſuſtenance of their life without any equitie. Therfore when we heare 40 any ſpeaking of the earth and the beaſts: let vs vnderſtand that it is to the end we ſhould be the more indifferent towards our neighbours, which are our fleſh and blood, and of the ſelf ſame nature that wee our ſelues are: So that if we vſe any tyrānie and crueltie, that thing muſt needs be fulfilled on vs which is ſaid in the holy ſcripture, namely that our withholding of the wages of ſuch as haue trauayled and taken paines for our profit, ſhall cry vnto heauen, and all creatures ſhall beare witneſſe of the wrong & extortiō that we haue don to our neighbours, according alſo as the Prophet Abacuk ſpeketh of it, ſaying that the walles of the houſes which are builded with deceyte & extortion ſhal cry out loude and ſhirle, and play the quirreſters in that behalf (as they terme thē:) ſo as they ſhall anſwere one another on either ſide: the one ſide ſingeth, behold blud: the other, behold murther: the one behold deceipt: the other, behold crueltie: the one behold pilling & polling: the other behold couetuouſneſſe: the one behold periury: the other, behold robberie: and another, behold ſpightfulneſſe. So then let vs marke wel, that according as wee ſhall haue abuſed the creatures of God, ſo muſt they aske vengeance againſt vs at the latter daye. And therfore let vs take warning hereby to walke with ſuch cōſcience, as wee may go with our heads vpright, not as perfect before God to beare out his iudgement and vengeance, but rather as it maye pleaſe him to receiue vs by his infinite goodnes, & ſo to guide vs by his holy ſpirit, as we may apply our indeuer to ſerue him with a good conſcience, according to the grace he ſhall haue giuen vs.

Now let vs fall downe before the face of our good God with acknowledgement of our faults, praying him to make vs ſo to feele them, as wee may haue our whole recourſe vnto his mercy, and therewithall euery of vs ſo inforce himſelfe to walk in pureneſſe of life, as we may be able by the power of his holy ſpirit, to reſiſt all tēptatiōs, and to follow whether ſoeuer he cal vs, and iuſtly proteſt that wee haue ſerued the liuing God, and ſought nothing but too glorifie his name as it becommeth Chriſtians too do. For the performaunce wherof, it may pleaſe him too graūt: that all the time of our life, we may ſeke altogether to pleaſe him, and by that meanes edifie one another, too drawe euen the ſilly ignorant ſort to the light of the Goſpel, whervnto our good God calleth vs by his grace: and that to the ſame end it may pleaſe him, &c.

32

The Cxix. Sermon, which is the firſt vpon the .xxxij. Chapter.

THeſe three men left ſpeaking to Iob bycauſe he eſteemed himſelf to be righteouſe.

2 And Eliu the Sonne of Barachel the Buzite, of the houſe of Ram, was angrie and ſore diſpleazed with Iob, bycauſe he ſayd he was more rightuouſe than God.

3 Alſo he was angrie with this three freends, bycauſe they had made none aunſwer, and yet condemned Iob.

THat wee may fare the better by that whiche is conteined here, and by the things that we ſhall ſee hereafter, we muſt beare in mind what wee haue ſeene heeretofore: namely, that Iob hauing vndertaken a good caſe, did hādle it amiſſe: and that thoſe which 60 came to cōfort him, hauing vndertaken an euill caſe, vſed good argumēts & apparāt reaſons, wherof profitable doctrine might be gathered. And therfore ther was a fault in thē, bycauſe they laid not a good foūdatiō: and there was a faulte in Iob bycauſe he builded amiſſe vppon a foundation that was good in it ſelfe. And that is the cauſe why it is ſaid now, that Eliu the Buzite was angry & inflamed with wrath, bycauſe thoſe ſaid men had not diſproued Iob, and yet notwithſtanding had condēned him: and alſo that he was angry [Page] with Iob, bycauſe he went about to iuſtifie himſelfe about God. So we ſee that this anger of Elius was not without cauſe, aſwell againſt Iob, as againſt his three frends that came to comfort him. For although Iob had a iuſt and reaſonable quarrell, yet did he farre ouerſhote himſelf: and although the other alledged very good reaſons, yet did they reſiſt God: for their reaſoning was to an euill purpoſe. Now in the meane whole it is ſaid, that Iobs three freends left off to diſpute any more againſt him, bycauſe hee thought himſelfe to be righteouſe. VVe haue ſeene that Iob made not ſo great 10 accompt of his owne righteouſneſſe, but that he thought there were many faults to be found in him, and therfore on the contrary parte, he proteſteth himſelf to be a wretched ſinner. Howbeit he wold not condēne himſelf at the will of thoſe which iudged amiſſe of his afflictiō. The opinion and imagination of Iobs three freends, was that Iob was a caſtaway before God, bycauſe hee was handled ſo roughly. But it is ſayd that we ought to iudge diſcretly of the party whom god correcteth. For we muſt not cōclude that euery mā is puniſhed according to his offences. Some 20 times God ſpareth the wicked and wincketh at their miſdedes, and that is to their ſorer damnation: For they ſhall pay right dere for Gods goodneſſe in tarrying for thē ſo paciētly. Then if God do ſometimes make no coūtenance of puniſhing thoſe that haue deſerued it, let vs not therfore think that they haue made the better market, nother let vs iuſtifie thē bycauſe God ſpareth thē. And contrariwiſe whē we ſee a man beaten with Gods ſcourges: let vs not therfore think him to be wickeder than all the reſt of the world. For it may be that God will trye his pacience,30 & not puniſh him for his ſinnes. Now Iob would not cō ſent to this fonde doctrine of his freendes: and that is the cauſe why he ſeemed to them to iuſtifie himſelfe, though he ment no ſuch thing. And therfore (as hath ben hertofore ſhewed) let vs beware of vndertaking any euill quarrell. For we ſhall be blinded, and it will ſeeme to vs, that if a man agree not fully with vs, he is ſo condemned as we ought not to haue any further talke with him. But before we enter into diſputatiō, let vs be wel aſſured of the truth. There is nothing worſe than to be to haſty: we know that 40 theſe ordinary prouerbes are continually put in vre amongs vs, namely that haſt maketh waſt, and that a foles bolt is ſoone ſhot. Seing it is ſo, let vs learne to hold our iudgement in ſuſpence, vntill we be throughly aſſured of the truth. And herewithall let vs marke, that oftentimes it may happen that we ſhall be wrōgfully cōdemned before men. And although that ſuch as do backbite vs haue their mouthes ſtopped, and haue not any reaſon to conuince vs withall: yet they wil not ceaſe to be caried away with ſuch ſpite, as to ſlaunder vs, and to caſt foorth wicked words againſt 50 vs. Hereby we be warned, that if men bee ſo maliciouſe as to cōdemne vs without proof, we muſt not take it to much to hart: For it is no noueltie: It happened to Iob that excellent ſeruant of God: and at this day we ſee that the papiſts thinke ynough, to haue decreed that their lewd errors, ſuperſtitions, and falſe doctrines, are good. For they ſteppe to it with a mayſterly ſtyle, that it is ynough for them to haue determined it to be ſo. There is no entring into diſputation, nor any ſerching by reaſon how things go. For to their owne ſeeming they haue all 60 authoritie, and therevppon they thunder againſt vs. But in the meane ſeazō we know that truth is on our ſides and we are fully reſolued of it. VVherfore let vs reſiſt ſuch temptations, and not be abaſhed at them, ſeing that at all tymes they that had no reaſon for themſelues, haue notwithſtāding not ceaſſed to condēne the good caſe boldly and without remorſe of cōſcience. Seing thē that the diuel blindeth thē ſo: let vs always kepe on ou [...] courſe, & ſticke ſtedfaſtly to the truth that we knowe. And for our owne part alſo let vs take warning to walk more leyſurely whē we haue ben anywhit to haſty. For oftentimes it will fall out, that the childrē of God ſhal be ouerſeene, & not haue ſtay ynough of ourſelues. Therfore let vs not go on ſtill, neither let our raſhneſſe bee matched with wilfulneſſe. Truely it is a hard thing: For he that hath once ouerſhot himſelfe, doth commonly become wilfull. Howbeit when we haue done amiſſe we muſt not cōtinue in euill, but rather learne to reſtreine our ſelues, ſaying: I haue here exceded meaſure, & I know well I haue not bridled my ſelf with ſuch modeſtie as I ought to do. VVhat is to be don? Oh, I muſt not harden myſelfe: but ſeing I haue taken a wrong way, I muſt returne backe againe. Ye ſee then that by the exāple of Iobs freends, the holy ghoſt warneth vs, firſt, to be wel aduiſed that we take no quarrel in hād raſhly againſt God: and ſecōdly that if we happen to be ouerſeene we muſt not in any wiſe be wilfull, nor proceede in our euil, but acknowledge our fault and labour to amend it out of hand. As concerning Eliu of whom mencion is made here, it is not without cauſe that the ſcripture ſheweth vs of what ſtock he came, according as he is named the Buzite, of the houſe of Ram. For here wee ſee firſt the aūcientneſſe that we touched heretofore: & the▪ principal point alſo which God mēt to declare vnto vs, is that there hath always remained ſome good ſeede of religiō among thoſe that were wrapped in many fond fancies. And that is a very notable point. For we knowe that the world did out of hand fall away from God, and all men turned aſide to corruptiō and lies. I meene euen immediatly after the floud, notwithſtanding that the vengeaunce of God were ſo horrible and worthy of remembraunce, and that the children of Noe whiche had eſcaped, (hauing liued a long time after) might tell their children and ſucceſſors after what maner God had taken vengeaunce of the wickedneſſe of the world. For notwithſtanding all this: yet they fell all away and forſooke the right religion, turning aſide vnto lies, idolatrie, & all other diſorders. Herein we ſee that men are exceeding frayle, and that there is nothing harder than to hold them in the feare of God & in good religion. True it is, that in reſpecte of euill, wee bee but too ſtedfaſt, wee cannot bee bowed aſide: and if a man wold go about too amend the euill in vs, he knoweth not at whīch ende to begin, nother can he bring it to paſſe, bycauſe there is ſuche a piteouſe hardhartedneſſe in vs. But as for goodneſſe: wee forgoe it byandby: there needeth nothing to thruſt vs from it. VVee haue a faire mirroure hereof ſhewed vs in this, that men went aſtray, and forſooke the pure knowledge of God ſo ſoone after the flud, notwithſtanding that they were told of it. And here withall wee ſee in this example of the perſone of Eliu, that God hath always left ſome good ſeede in the middeſt of darkneſſe, and that there hath alwayes bin ſome good and holy doctrine. And why? To the end [Page] the vnbeleeuers ſhoulde bee left vnexcuſable, ſo as they coulde not alledge that ignorance reygned ouer all. For wherof came it, that God was not ſerued and woorſhipped purely, but for that men turned their backes vpon him? And they dyd not that through a ſimplicitie, wherevnto they might gyue ſome colour of honeſtie: but rather of a ſtubborne wilfulneſſe. Men are loth to be beguiled, yea or to ſeeme to be beguiled: but whē it cōmeth to the ſeruing of God, they ſhet their eyes, quench all the light that ſhyned in them, and ſeeke nothing but to giue 10 ouer themſelues to all trumperie. This is the thing that is ſhewed vs here. But it behoueth vs to way wel what hath bin treated of heeretofore: namely that althoughe theſe men were no Prophets of God, yet notwithſtandyng the doctrine that proceeded from them had ſuch a maieſtie, as it might ryght well beſeeme the perſon of Prophets. True it is (as I haue ſayd) that they did miſapply it. But yet notwithſtanding there was an excellent ſpirit in them. And in very deede (as I haue declared afore) the things that haue bin ſet out by them, ought to bee receyued 20 as out of the ſchole of the holy Ghoſt. And although theſe perſonages were ſo excellent: yet were they not taught by the lawe of Moyſes, but were ſeparated from the Churche of God. For if the lawe were publiſhed at that time (whych thyng is vncerteyne,) yet were they diſtant from the countrey of Iury, and had not any felowſhippe with them, that they might bee partakers of the doctrine whiche God had ſimply appoynted for his people. VVe ſee then that men which had no ſcripture, nor any thing ſaue the doctrine whiche Noe and his children 30 had ſpr [...] abroade after the fludde: are Prophetes of God, and haue an excellent ſpirit. And although they dwelt in a ſtraunge countrey, yet we ſee that God had giuen them a knowledge ſufficient too edifie all the common people. Thus ye ſee how the world could not bee excuſed of ignorance. For although idolatrie reigned in the time of Thare and Nacor, and that they themſelues alſo were idolators, (as it is ſayd in the laſt chapter of the booke of Ioſua) and that thoſe whiche came of them folowed theyr ſteppes: yet notwithſtanding Elia which was of the houſe 40 of Ram, and the other three, were exempted from the common corruptions of that tyme. And ſo wee ſee that the pure religion was not quite aboliſhed among them, but that they had a ſufficient doctrine to leade them to God, and to conuince the worlde of the wilfulneſſe and ignoraunce that was in it. Thus yee ſee what we haue too marke in the firſt place. Alſo when we heare it ſayde, that God gaue men ouer to walke in deſtruction: Let vs mark well, that it is bycauſe he was not ſo graciouſe to all men, as to giue them the peculiar doctrine whych hee had reſerued 50 to his owne people and Churche: but yet was that no excuſe for them. God therefore did let all men runne aſtray, and they were all drouned in deſtruction: Neuertheleſſe there continued alwayes ſome ſeede in theyr harts, whereby they were ſo conuicted as they could not ſay that they knewe not God, nor had any religion, nother could any of them cleare hymſelfe from it. For it aboade ingrauen in their conſciences, that the world was not made by it ſelfe, but that there was a heauenly maieſtie wherevnto it muſt needes bee ſubiect. Verely Sainct 60 Paule ſpeaketh expreſly of the records which God hath imprinted in his creatures, inſomuch that the order of the world is as it were a booke to teach vs, and ought to lead vs vnto God. Howbeeit heerewithall it behoueth vs too come to that which is treated in the ſecond chapter to the Romaines, namely that God hath grauen ſuch a certeintie in our cōſciences, as we cannot wipe away the knowledge which we haue of good and euill. Euery man hath not ſo muche knowledge as wee heare that Iobs three freends had: But yet notwithſtanding we ſhall neuer find any man ſo rude and barbarouſe, but hee hath ſome remorſe of conſcience, and knoweth that there is a God, and hath ſome diſcretion to condemne the euill and to allowe the good. God then hathe left theſe traces and crankes in the harts of the ignoranteſt, to the ende that men myght not couer themſelues with any excuſe, but be condemned by the inditement that is laid vp within themſelues. And by the way let vs marke, that it was fooliſhly done of mē to fight againſte God, in maintenaunce of the doctrine which had reygned among thē. For ſeeing that the knowledge of God hath ſhyned ſo cleerely in the world, as all men might be inlightened by it, as wee haue ſeene afore: How is it poſsible that they ſhould gyue ouer themſelues to ſo groſſe a beaſtlineſſe, as to worſhippe ſtocks and ſtones, to honour the Sunne and Moone, to make puppets, and quite and cleane to forgette the liuing God? Howe could this come to paſſe? For it is all one as if a man ſhuld wilfully runne headlong againſt a thing at high noone, or like the ſtumbling of a drunken man that reeleth aſyde, though he ſee the right way before his eyes. VVe ſee then that men ſwarued not aſide through ſimplicitie, but that they ſpighted God through a purpoſed malice. And therfore let vs conſider it well, to the ende we runne not any more to theſe wonted ſhifts, to ſay: I pray you if men bee ſo dazeled as they know not any thing concerning God, ought it not to ſerue to excuſe them? when any man alledgeth this: let vs on the contrary part take that for our anſwere, whiche is ſayd in Sainct Iohn: namely, that the light ſhined in darkneſſe: and we ſee the ſame by this preſent example. For it had bin vnpoſsible for men too haue runne aſtray into ſo groſſe and outrageous ſuperſtitions, if they had not wilfully throwne themſelues intoo them. Their ignoraunce therfore was matched with wilfulneſſe and ſtubborneſſe, when they forſooke the right way of ſaluation, and gaue themſelues ouer too their Idols. Lo what we haue to beare away. And it warneth vs to be the more ware in walking, whyle we haue the light with vs. I haue ſayd already, that if God be ſo graciouſe to vs as to ſhewe vs the way, it behoueth vs to make haſt, and it is no time for vs to ſleepe, and much leſſe to ſhet oure eyes wilfully. At this day we ſee that greate darkneſſe reigneth ouer moſt parte of the world. The wretched Papiſts go aſtray, and knowe not what they do. And why? For God hath giuen them ouer as they be woorthy: and foraſmuch as they haue forgotten the truthe, his vengeaunce muſt needes come vpon them as a waterflood, to ouerwhelme them and drowne them in deſtructiō. But wee on our ſide haue Ieſus Chriſte, who is the Sunne of righteouſneſſe that ſhineth vpon vs. And therfore we muſt not haue our [...] eyes ſhet, but we muſt walke whyle the day laſteth, following the exhortation that is giuen vs heere, that we become not guiltie of wilfull defacing of the knowledge [Page] which is giuen vs at theſe dayes. Thus yee ſee what wee haue to marke in the firſt place of this ſentence. Now as touching the anger of Eliu, let vs marke that it is not blamed heere as an inordinate paſsion: but it is a good and alowable miſliking, bycauſe it proceedeth of a zeale that Eliu had toward Gods truth, when hee ſaw Iob iuſtifie hym ſelfe in ſuch wiſe, as be eſteemed himſelfe more righteouſe than God. Iobs freends had not this knowledge. For they hyld opinion againſt him, that he was a wicked man: and Iob declareth that he was not ſo: No more was hee indeede.10 Howbeeit (as I haue ſayde) he exceeded meaſure: and although his cace was good, yet did he handle it amiſſe, and tooke an euil way with it. Eliu therefore marketh Iobs ouerſhoting of himſelfe, and his murmuring now and then through impaciencie: and how that therein hee wente about to iuſtifie himſelfe aboue God. Agayne he is angry at thoſe that tooke vpon them the euill caſe vnaduiſedly, & were not able to compaſſe it, but were confounded in it when it came to the pintche. Behold then how Eliu is inflamed with anger, but not without cauſe: and foraſmuch 20 as his zeale was good, therefore the holy ghoſt allowed the anger and wrath that was in him. But by the way it behoueth vs to marke this ſaying, that Iob intended to iuſtifie himſelfe aboue God. Truely his intent was not ſo, and he would rather a hūdred times that the earth had ſwalowed him vp, or that he had neuer bin borne into the worlde, than to haue thought ſuch a blaſphemie. And truly I haue told you, that as often as he ouerſhot himſelfe, it was not to conclude fully ſo, but it was through the raging of hys paſsions, according as it is very hard for men to ſtay thē ſelues,30 but that many paſsions ſhall oftentimes eſcape them. Ye ſee in what cace Iob was, and how in the end hee alwayes condemned himſelfe: and when he had done amiſſe, would not excuſe it. How is it ſayde then that hee intended to iuſtifie himſelfe aboue God? This ſaying conteyneth a good and very profitable doctrine. For here we be taught, that we may ſometimes happen to blaſpheme God, when we thinke not of it. In what ſort? In pleading againſt him. If we allow not all things to be good whiche God doth, and ſpecially when hee afflicteth vs: It is certayne 40 that wee would make our ſelues more rightuouſe than God. True it is, that we will not ſay it, neither wyll wee thinke it: but the thing ſheweth it ſelfe. And it is ynough to condemne vs, if wee doo not glorifie Gods iuſtice in allowing it to be rightfull. This will bee the better vnderſtood by an example. Behold Iob knoweth God to be righteous, yea and he vnfeynedly acknowledgeth hym ſo to be: and as for his owne part, he acknowledgeth himſelfe a wretched ſinner, and that there are many faults too be found in him, yea and that if he ſhould quarell agaynſt 50 God, hee ſhoulde bee vanquiſhed a thouſande tymes before hee coulde aunſwere to any one poynte. Iob then meeneth not directly to iuſtifie himſelfe aboue God, no nor to make hymſelfe equall with hym: but in the meane whyle what ſayeth hee? I maruayle why God afflicteth mee thus? VVhat fault is there in mee? And agayne, I am a poore creature, full of infirmitie, and is it meete that God ſhoulde ſtretche oute his ſtrong arme agaynſt mee? VVhy doth he not kill me out of hande? VVhen Iob runneth out intoo ſo many murmurings and grudgings:60 no doubt but hee iuſtifieth himſelfe aboue God. And why? For it ſeemeth to him that God is vnreaſonable in afflicting him ſo: and bycauſe hee knewe not why it was done, hee deſired God to come thither as his aduerſarie partie. Afterwarde agayne hee is angrie that God conſumeth him not out of hand, and that he ſendeth hym not quite away. Seeing then that Iob had ſo headie paſsions, no doubt but in ſo doing he made himſelf more rightuous than God. And this is it that I tolde you euen now: namely, that wee ſhall oftentimes blaſpheme God in our paſsions, ere wee thinke of it. VVhiche thing ought too cauſe vs to take the more heede, that wee giue not oure paſsions the brydle, leaſt we fall to ſuch wretchedneſſe as to blaſpheme God ere we be aware. This doctrine then is very profitable for vs, when the holy Ghoſt telleth vs that all ſuche as grudge and murmure in their afflictions, and cannot ſubmit themſelues too the mightie hande of God, to confeſſe that all his doings are rightfull and reaſonable: do make themſelues more rightuous than God: and that although they ſay it not, but proteſt a hundred times that they neuer ment to think it: yet neuertheleſſe, it is ſo indeede. And behold a competent Iudge hath gyuen determinate ſentence vpon it, and therefore there is no kicking againſt it: for we ſhall gaine nothing by it. So then, what remayneth, but to learne firſt and formoſt too condemne our ſelues, and too bring our inditement alwayes ready made, when we come before God, and too ſay that we be wretched ſinners? And furthermore, that when Gods iudgements which he ſhall execute vpon vs, ſeeme ouerſharp vnto vs: lette vs beare them paciently without making any great inquiries. If we thinke it ſtrange that God ſhould handle vs with any great rigour, and ſee not the reaſon why he doth it: or if the miſerie ſeeme too hard, and that God ſpareth not our frailtie, nor hath ſuch pitie of vs as he ought to haue: let vs not giue bridle too our fancies to conſent vnto them, but let vs always beare in minde, that God is rightuous howſoeuer the world go. True it is, that wee ſhall not perceyue the reaſon why hee doth it. And whereof commeth that, but of oure owne infirmitie and rudeneſſe? Is it meete that wee ſhoulde meaſure Gods iuſtice by our witte? VVhat a preſumptuouſneſſe were that? VVhat reaſon were in it. So then let vs learne to glorifie God in al things that he doth: and although his hande bee rough towardes vs: yet let vs not ceaſſe co confeſſe ſtill: Alas, Lord if I go to law with thee, I know well my cace is ouerthrowne. Beholde how Ieremie proceedeth in that behalfe, and ſheweth vs the way in the things that we haue to do. For although things wer in ſo great confuzion as he might haue beene caried away in a madneſſe too murmure with the reſt of the people: yet notwithſtanding he vſeth this preface, Lorde I knowe thou art rightuous: Truely I would fayne enter into diſputation with thee, I am prouoked thereto by my fleſhly deſire, and bycauſe I ſee thinges ſo farre out of order, I woulde fayne inquire the cauſe why thou workeſt after ſuch a ſort: For I am tempted therevnto. Howbeit Lorde, before I take leaue to aske why thou dealeſt thus: I proteſt firſt, that thou art rightuous and vnpartiall, and that nothing can come frō thee which is not worthy of praiſe. Thus ye ſee that the manner of proceeding, whiche wee ought to hold, ſo often as wee haue too deale with Gods incomprehenſible iudgementes: is too conſider that oure [Page] wit is not able too mount ſo highe, and that they bee too deepe a dungeon for vs to go downe into. And let vs practiſe this thing cheefely in our ſelues. For inaſmuche as men are full of hypocriſie, they alwayes beleeue themſelues to bee cleare and guiltleſſe before God. And although they bee not fully perſwaded of it: yet they beare themſelues in hand, that God hath no cauſe to purſue thē with ſo great rigoure. Euery man flattereth himſelfe too leſſen his owne ſinnes, although he bee fully conuicted. VVell (ſayeth hee) it is true that I am a ſinner, yet am I 10 not of the worſt ſorte in the worlde. And why know we not the greatneſſe of our ſinnes? Bycauſe we tie ſcarfes afore oure eyes. Foraſmuche then as wee are puffed vp with pryde: it ſtandeth vs in hand to practize this leſſon, ſpecially when God afflicteth vs: namely, not too enter into quarelling with him, althoughe hys chaſtizementes ſeeme ouerrough to vs: But too acknowledge that there is a meaſurableneſſe in all his doings, and that hee is not exceſsiue: to the ende that the ſame may teache vs too frame ourſelues quietly vntoo his will. And whenſoeuer 20 Gods chaſtizing of vs, is not in reſpect of our ſinnes: let vs aſſure ourſelues that the ſame is a ſingular grace, and a ſpeciall priuiledge which hee giueth vnto vs. For there were alwayes iuſt cauſe too puniſhe vs, althoughe we were the rightuouſeſt perſons in the world. But nowe are we farre off from ſuch perfection. VVhat might God then doo vntoo vs? Neuertheleſſe, if hee viſite vs too trie our pacience, and graunt vs the grace too ſuffer for his names ſake, when he myght puniſhe vs for our ſinnes: let vs vnderſtand that hee doth vs an excellent great honour.30 And therefore let vs humble our ſelues, and euery one of vs in his owne behalfe haue the modeſtie too ſay, well, I would fayne that God ſhould vſe me after another faſhion, (for to my ſeeming hee paſſeth meaſure in afflicting mee:) but yet for all that, I know hee doth it not without cauſe, and ſith his afflicting of mee is not for my ſinnes, it is ſo muche the more fauour that he ſheweth mee. For I haue deſerued much more: and therefore it behoueth me to ſtoupe, and to ſubmit my ſelfe wholy to his good wyll. Ye ſee then that the meane whereby God may be glorifyed through vs, and we yeelde vntoo hym the rightuouſneſſe that is his: is by keeping our mouthes ſhutte, according as Sainct Paule treateth thereof in the third too the Romaynes, ſaying: too the ende that all mouthes myght be ſtopped, and all the worlde acknowledge it ſelfe too bee indetted vntoo God, and that hee onely ſhoulde be iuſtified. After what ſort is it that God ſhall bee iuſtified by vs, according too Sainct Paule? To witte, when all of vs condemne oure ſelues, and haue not the boldeneſſe too ſtyrre againſte God, but do willingly confeſſe that all of vs are indaungered vnto hym. If wee bee once come too that point, then is God iuſtifyed: that is too ſaye, hys rightuouſneſſe is commended by vs wyth ſuche prayſe as hee deſerueth. But contrarywiſe, if men exalt themſelues, and knowledge not that they bee indaungered vntoo God, ſo as hee may condemne them: nor confeſſe the bonde of dette whyche they haue forfeyted vntoo hym: althoughe they proteſt that they minde to iuſtifie him (that is to ſay, to confeſſe hym too bee rightuous) yet neuertheleſſe they condemne 60 him. Furthermore, whereas it is ſayde that Eliu was ſo angrie: let vs marke that there is a great differen [...] betweene the anger that proceedeth of godly zeale, a [...] the anger that any of vs is moued withall, either for h [...] goodes, or for his honour, or for any reſpect of his ow [...] For hee that is angrie, and diſpleaſed through a priuat paſsion, is in no wiſe to be excuſed: and although hee al [...] ledge that it is for a good cauſe, yet notwithſtanding h [...] offendeth God in beeing angrie: For wee bee too blin [...] in oure owne paſsions. Therefore marke this for on [...] poynte, that it behoueth vs too bridle our anger, ſpecially when wee be prouoked to bee angrie with our neyghbours in any reſpect of our ſelues. Howbeeit there is one anger whiche is good, namely, that whiche proceedeth of the greefe that wee conceyue when God is offended. Then if we be inflamed with a good zeale, and mainteyne Gods quarell: if we bee angrie we are not to blame for it: But let vs marke that ſuch anger muſte bee without reſpecting of perſones. For if a man bee angrie through a paſsion of the fleſhe: ſuche one hath a reſpect too hymſelfe, and intendeth to maynteyne himſelfe. And agayne, if hee intende too ſhewe that hee beareth a fauour too hys freendes, and doth more for them than for other men: then is there an accepting of perſons bycauſe we haue regarde too ourſelues. VVee ſhould rather bee angrie with our ſelues, if wee woulde that God ſhoulde allowe of oure anger and wrath. And thys is the thing whyche Sainct Paule ſpeaketh: For hee alledgeth purpoſely that whiche is ſayde in the Pſalme concerning oure beeing angrie, howbeeit withoute offending. And howe is that done? It is when a man entereth intoo his owne conſcience, and ſearcheth himſelfe earneſtly, and hath not an eye vnto others ſo muche as to himſelfe, to condemne hymſelfe, and too fighte againſte his owne paſsions. Yee ſee then after what ſort wee may bee angrie, and at what point we muſt beginne oure anger, if we will haue it allowed of God: that is to witte, euery man muſt beginne at himſelfe, and bee angrie at hys owne ſinnes and vices, and caſt vp our choler at them, in that we ſee wee haue prouoked Gods wrath againſte vs, and are full of ſo muche wretchedneſſe. Let vs bee angri [...] and greeued at that, let that be the poynte for vs too beginne at: and afterwarde lette vs condemne the euill whereſoeuer it bee founde, as well in oureſelues, as in our freendes: and let vs not bee ledde with any priuate hatred, to caſt out our rage vppon any man bycauſe wee bee fore poſſeſſed with ſome euill affection. After thys manner ſhall our anger be allowable, and ſhall ſhewe that the ſame proceedeth of a true zeale to Godwarde. True it is that wee ſhall not alwayes bee able too keepe meaſure: for although a godly zeale reigne in vs, yet ſhoulde we ſtill doo amiſſe in exceeding meaſure, if God reſtreyned vs not. Therefore in this zealouſneſſe it behoueth vs too haue both diſcretion, and ſtay of our ſelues. But yet neuertheleſſe (as I haue ſayde alreadye) this anger ſhall bee allowable, if it ſpring out of the ſayd fountaine: that is too ſay, if we hate the euill whereſoeuer we fynde it: euen thoughe it bee in oure owne perſons. Nowe then what is the thyng that wee haue too marke in thys ſtreyne? Firſt and formoſt, that wee muſte not condemne all anger, and that when we ſee a man chafed or in a choler, we muſt not always take it for a vice, as we ſee [Page] theſe ſcorners of God do, which ſay: Oh, will you ſtorme ſo? Is it meete you ſhould be angrie? Might you not vſe a quieter faſhion? They blaſpheme and deſpiſe God wickedly, according as there are many to bee ſeene, whiche could find in their harts to ouerthrow al doctrine: ſeeking nothing elſe but too ſpread ſuche corruptions abroade, as men might not any more knowe God, and that his truthe might be buried. And whē they haue ſo done, they would haue men to winke at them, or rather to allowe all theyr doings, and to tell nothing but fables in the Pulpit, ſo as 10 there ſhould be no rebuking of them at all. It is very well to the matter ſay they: can they not preach withoute beeing angrie? How then? Is it poſsible that we ſhoulde ſee a mortall and tranſitorie creature, lift vp himſelfe after that faſhion againſt God, to trample all good doctrine vnder his feete: and yet notwithſtanding beare it paciently? VVee ſhould ſhewe thereby that there is no zeale of God in vs. For it is ſayde in the Pſalme, that the zeale of Gods houſe ought to eate vs vp. For if wee had a worme gnawing vpon our hart, it ought not to greeue vs ſo much, as 20 when there is any reproche done vntoo God, and when wee ſee his truth turned into a lye. So then let vs learne, not to winke at vices, but let vs diſcerne betweene godly zeale and the fleſhly anger wherewith men are moued and inflamed in theyr owne quarells: according as it is ſay de heere, that Eliu was kindled with diſpleaſure and in a whote anger, and yet notwithſtanding, it is reckened too hym for a vertue: For it is the holy Ghoſte whyche ſpeaketh it. I ſay let vs conſider heereby, that we muſt not at the firſt daſh reiect all anger: but haue an eye too 30 the cauſe why a man is diſpleaſed. For when it greeueth him that God is offended, and his truth peruerted: let vs conſider that that anger of his ſpringeth out of a good fountayne Furthermore, according to that whiche I haue ſayd, let vs learne to vtter our choler when we ſee Gods honour wounded, and when men go about to darken or deface his truth, let vs bee moued and inflamed at it, that we may ſhew our ſelues the children of God. For we cannot giue a better proofe of it. Neuertheleſſe, let vs heerewithall keepe ſuch meaſure, as wee mingle not oure owne 40 exceſsiue paſsions with the zeale of God, but bee diſcreete in putting a differēce betweene them: & againe, although we hate and abhorre the vices, yet notwithſtanding let vs labour to bring the perſons to ſaluation. Truely the practiſing heere of is hard. Howbeit, God will guide vs, ſo we ſuffer our ſelues to be ledde by his holy ſpirite, and gyue him the whole gouernment of vs. In the meane while it behoueth vs to marke well this doctrine, bycauſe that in theſe dayes wee ſee infinite occaſions too be angrie at, if wee bee the children of God. On the one ſyde there 50 are the Papiſtes, whiche ſeeke nothing but to aboliſhe all religion. True it is, that they will pretende to mainteine Chriſtianitie: but whatſoeuer they ſay, they intend nothing elſe but to ſuppreſſe the Maieſtie of God. VVee ſee howe Gods truth is torne in peeces, and what curſed blaſphemies are ſpued outby them. I pray you if theſe things ſhoulde not touche vs to the quicke, to be wounded with them as if a man ſhoulde ſtrike vs with a Dagger: Should wee not thereby ſhewe, that wee knowe not what God is, and that we are not woorthy to be taken for his children? VVe bee ſo chare when our owne honeſtie is wounded, as we can by no meanes indure it: and in the meane while, Gods honour ſhall be put to all ſhame and reproche, and wee will make no countenance at all of it: And muſt not God then needes ſhake vs off, and ſhewe that we haue had no affection to mainteyne his honour? Marke that for one poynt. Howbeeit we neede not go ſo farre as the Papiſts: for euen among our ſelues when wee ſee theſe Dogs and Swine which ſeeke nothing but to defyle all things, which thruſt their groynes at Gods word, and labour to ouerturne all: when wee ſee theſe mockers of God, and theſe heatheniſh villaynes whiche turne all things into a ſcorne and mockerie: when wee ſee wicked men turken, corrupt, and marre all things with their falſe ſlaunders: and when we ſee heretikes ſowe theyr poyſon abroade too deſtroy all things: I pray you when we ſee all theſe things, ought wee not to be moued? It is ſayd, that when men bend themſelues againſt God after that manner, it is all one as if they would wound him too deathe. They ſhall ſee him (ſayth the Scripture) whome they haue perced. God telleth vs that men (in ſo doing) come too ſtrike him with their Daggers: and ſhall we in the meane while not paſſe for it? God telleth vs that his ſpirite is greeued, and after a ſort in payne: and ſhall wee but laugh at it? Againe, we heare ſuch horrible blaſphemies, that the name of our Lord Ieſus Chriſt is as it were torne in peeces: There is no talke now adayes but of ſcorning and reproching Gods name in ſuch wiſe, as a man might bee aſhamed to heare of among the Turkes. VVe ſee naughtipackes that committe on the one ſyde whoredome and all diſorders, and on the other ſyde outrage and all violence. Too bee ſhorte, wee ſee all things vtterly out of ſquare, and doo wee ſhewe oureſelues too bee Gods children and Chriſtians, if wee make no accounte of it? VVhat proofe doo wee giue of oure Chriſtendome? So muche the more then behoueth it vs too haue another maner of zeale than we haue had heeretofore. And when any of vs is angrie, let it bee for our ſinnes: and ſpecially if wee ſee God greeuouſly offended. So ſhall wee haue an anger that is allowed of God, lyke as he had that is ſpoken of heere, and whom the holy Ghoſt here prayſeth. And yet notwithſtanding, foraſmuche as it is eaſye for vs to ſwarue aſide: let vs therwithall beware that we giue not the bridle to our paſsions, but let vs pray God ſo to gouerne vs by his holy ſpirit, as our zeale may be altogither pure, to the end it may be allowed of him.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, as we may ſigh and ſobbe for them, and that whereas we haue bene ouermuche hardned heretofore, by ſoothing our ſelues in our vices, ſo as we coulde not be greued to ſee the worlde ſo farre out of order: we may learne hereafter to be ſorie for oure euill doings, and to deſire him of forgiueneſſe, to the intent he may ſo guyde vs all the reſt of our life by his holy ſpirite, as we may ſeeke altogither to ſerue and honour him in al poynts according to our calling. And ſo let vs all ſay, Almightie God our heauenly father. &c.

The .Cxx. Sermon which is the ſecond vpon the .xxxij. Chapter.

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4 Eliu vvayted till Iob had made an end of his vvords, by cauſe they vvere all elder than he.

5 And vvhen Eliu ſavv thoſe three men to haue no reaſon, he vvas moued to anger.

6 Therefore Eliu the ſonne of Barachell the Buzite aunſvvered and ſayde, I am yonger in yeares than you, and you are auncient, and therefore I doubted and vvas afrayde to put forth myne opinion.

7 For I thought vvith my ſelfe, the yeares ſhall ſpeake, and the length of time ſhall bring foorth vviſedome.

8 But it is the ſpirit of God vvhich is in men, and the inſpiration of the Almightie gyueth vnderſtanding.

9 The great men ſhall not be vviſe therefore, neyther ſhall the aged haue iudgement.

10 Therefore I ſay, heare me, and I alſo vvill ſhevv my doctrine.

YEſterday I treated of the zeale of Eliu, whiche is prayſed too vs heere by the holye Ghoſte,20 and I ſhewed wherevntoo that example ought too ſerue vs: namelye that when we ſee Gods truthe defaced, and hys name blaſphemed, the ſame oughte to wound our hearts. Alſo I ſhewed, that if wee haue any affectiō to God and his honour: then muſt we mainteine his truth to the vttermoſt of our power. True it is, that euery man ſhall not haue learning to do it. But yet neuertheleſſe, according too our abilitie and meaſure, it behoueth 30 vs to ſhew that our mind is to reſiſt the euil, and not to conſent vnto it. And there withall it was declared, that this zeale ought to be guided with reaſon, ſo as wee muſte not be moued with ouergreat headineſſe, but muſt haue ſome good reſpect matched with it. And that is the thyng which we red euen now: namely that Eliu was not ouerhaſtie, but had giuen eare to all the ſayings that had beene alledged afore, and therein he ſhewed his modeſtie. Then let vs marke well, that if a man thruſt himſelfe foorth raſhly, without conſidering whether it be needefull for 40 hym to ſpeake or no: it ſhall not bee reckened vnto him for zealouſneſſe. As for example: we ſee many that thinke it long till they may haue libertie too ſpeake, and yet notwithſtanding it is poſsible, that ſome other ſhall be much better able: o lay foorth the matter than they: and yet (to their owne ſeeming) they ſhall neuer ſpeake ſoone ynough. This haſtineſſe can neuer be allowable. And for proofe thereof, what knoweth he which ſpeaketh too inſtruct others, whether ſome men bee better able to do it than hee? He himſelfe had neede too be taught, and he 50 thruſteth foorth himſelfe to be a teacher. But there is yet an other fault: for when an ignorant perſone, or ſuch a one as is not well groūded, babbleth: he ſtoppeth the mouthes of ſuch as haue more grace, and better meanes too edifie withall. Therefore let vs marke well, that where modeſtie is not, there the zeale is raſh, and not gouerned by the ſpirit of god. For Gods ſpirit doth in deede deale abroade his gracious gifts, but he is not contrary to himſelfe. Seeing then that he is named the ſpirit of diſcretiō: it is meete for vs to diſcerne when it is needefull to ſpeake, or when 60 to keepe ſilence. True it is that a man may wel put foorth ſome good matter, although he be not of the moſt ability, but be inferior to others: Howbeit it behoueth him too deale fearefully, and to ſhew that he commeth with adeſire and readineſſe to take profite, and that hee had leuer bee a learner than a teacher. If a man go ſo to worke, although hee ſpeake before a multitude: yet will hee not fayle to be modeſt and lowly. But if a man fyle his ſpeach, and make no ende of his talke, but determine vppon all things: therein he ſheweth, that there is ſome vaingloriouſneſſe in him, and moreouer, that he giueth not roome to Gods grace, as he ought to do. Thus ye ſee what is ſhewed vs in the example of Eliu, when he ſayd that he wayted till their words were at an end: For hee knewe not as yet wherevnto the matter would come. And heerevntoo he addeth, that he bare reuerēce vnto age. For he ſaw that both Iob, and thoſe that talked with him, were auncient men. And foraſmuch as age bringeth experience and grauite with it: Eliu thruſteth not himſelfe foorth, knowing that when God ſuffereth a manne too liue a long tyme in the worlde, hee gyueth hym grace too bee able to profite ſuche as are yonger. For hee hath liued longer, and therefore he ought alſo to be better ſettled, and too haue gotten ſome skill: And ſo the thing which wee haue too marke in the ſeconde place, is that Eliu acknowledged thoſe that had ſpoken afore him, to be his auncients. And heere yong men haue a good and profitable leſſon, if they can put it well in vre. For (as I haue ſayd already) when a man hath liued long, hee ought too haue remembred the things that God hath ſhewed him by experiēce: and thoſe ought to ſerue him, not only for himſelfe, but alſo to giue good counſell to others which haue not like experience. Alſo there is a grauitie matched with it. For yong men ought too thynke, that although God hath giuen them ſome vnderſtanding, yet they want muche, bycauſe they haue not ſeene much. If a man want experience, ſurely he ſhall from time to time raſhly ouerſhoote himſelfe: for hee forecaſteth not the end of things, neither knoweth he where too begin: and moreouer the heate that is in yong men, is alwayes contrarie to reaſon and good vnderſtanding. Though a yong man bee well ſtayed, and alſo haue good knowledge therewithall: yet notwithſtanding youth driueth hym headlong, and there is ſuche boyling in hys nature, as hee cannot alwayes rule hymſelfe. VVe ſee howe Saint Paule warneth Timothie, that he ſhould [Page] not bee ſubiecte too the luſtes of youth. And by theſe luſtes of youthe, hee meeneth not diſorderedneſſe in playing, whorehunting, drunkenneſſe, or other ſuche looce behauiour: for Timothie was a myrrour and patterne of all holineſſe in himſelfe, yea and Saint Paule was faine too exhort him too the drinking of wine, and yet notwithſtanding he ſpeaketh to him of the luſts of youth. And why? For in as muche as hee was yong of yeares: it was poſsible for him to bee ouerhaſtie in diuers thinges. Nowe if it behoued Timothie (who paſſed his elders in 10 diſcretion and grauitie) to receyue this warning: what had the common ſort neede to do? Therefore let yong folks looke well to them ſelues: for if they haue not the honeſtie to hearken to their elders, and too learne of them, and too followe their counſell: ſurely if they had all the vertues in the world, that only one vice would ſtaine and defile them all. And ther is not a more common vice, than this preſumption. For in as much as yong men haue not beene acquainted with the difficulties that are in manye things: therefore they ſteppe forth boldely: they ſticke 20 not at any thing: nothing (as they thinke) is vnpoſsible vnto them. Youth then doth alwayes carrie preſumption with it, as an ouercommon and ordinarie inconuenience: and yet is it not therefore to be borne withall. For (as I ſayde) if a yong man haue many vertues beſydes, and yet do truſt in himſelfe, yea and deſpize his Auncientes, and beare him ſelfe in hande, that hee is able too leade all others: God will confounde him with all his pryde, and all the giftes that are in him ſhall bee defaced. And therefore ſo muche the more ought yong folkes, and ſuche as 30 haue not yet ſeene muche: bridle them ſelues. Yea and for as much as wee ſee that nowe adayes the worlde is ſo farre out of order, that yong folkes haue gathered ſuche a diueliſh pryde, as they bee paſt receyuing any maner of nurture or inſtruction at all: Suche of them as haue any feare of God, ought too fight ſo muche the more againſte them ſelues, to the end they be not caried away after the common faſhion. VVe ſhall ſee theſe yong royſters take vpon them to be men, as ſone as they bee from vnder the rodde, when notwithſtanding they be not yet worthy to 40 beare the name of children. They be but as yong Cockchickins of three dayes hatching, and yet they will needes bee great men. They ought to bee kept yet halfe a ſcore yeares more vnder the rodde: and beholde, they bee (to their owne ſeeming) fully men. And wherein? In malapartneſſe: For they are as ſhameleſſe as a harlotte of the Stewes, and they may not (by their good willes) be vnder any more awe or correction. Al the world ſeeth this. Now ſeeing that this vice is common, and as it were a contageous diſeaſe: thoſe to whome God hath giuen any grace,50 ought to bethinke them ſelues well, and to take heed that they be not intangled with it: For they ſhoulde bee caryed awaye as others are, if God hilde them not by ſtrong hand. So then let Gods children ſtande vpon their garde, and aſſure them ſelues that if they bee modeſt, it is verie much although it haue not ſo gay a ſhewe. And albeit that they which are deſirous to ſet forth them ſelues, deſpiſe them, bycauſe they go not perking vp with their nebbes: let them aſſure them ſelues, that they are much more allowed of God, and that he will bliſſe their honeſt behauiour 60 and make them to profit more in two yeres, thā thoſe ouerhaſt efellowes ſhall do in foure. VVee ſee what hapneth vnto fruites. If a fruite bee too ſoone ripe, and come ſoone to his perfect colour: it doth alſo fade away incontinently: but the fruite that is more latewarde, is of longer continuance. Euen ſo is it with ſuch as will put forth them ſelues before their time. Truely they may beare a goodly ſhewe, and haue ſome taſte in them: but it ſhall haue no ſubſtancialneſle in it. Contrariwiſe, they that are ſhamefaſt and honeſt, and not preſumptuous to put forth them ſelues haſtily: will ſurely be ſlowe. But yet in the meane ſeaſon, oure Lorde giueth them a fruite of longer continuance. Thus yee ſee a good point to beare away in this ſentence. True it is that modeſtie is a vertue conuenient for all menne: but yet ought yong folkes to marke that which is ſayde heere: namely that they muſt yeelde honor to their Elders: acknowledging that they for their owne part, may haue exceſsiue paſsions which had neede to be reſtrained by other mē: For they are not ſufficiently ſtayde of their owne nature, and againe, they haue not experience to bee ſo skilfull as were requiſite. Furthermore, when a yong man hath behaued himſelf ſo modeſtly: he muſt in time conuenient viter the thing that God hath giuen him, yea euē though it were among olde men. For the order of nature letteth not, but that when olde men diſcharge not their duties, yong men may ſupply the roome in that behalfe, yea euen to ehe ſhame of thoſe that haue liued long, and miſpent the time that god hath giuē them, or rather vtterly loſt it. Ye ſee then that the meane which we haue to hold, is that the reuerence which yong folk beare to their Elders, muſt not hinder the continuall maintenance of the truth, that God ſhuld not be honored & vices ſuppreſſed. For it may com to paſſe that the elder ſort ſhall be deſtitute of Gods ſpirit, or elſe leud perſons that ſhall haue nothing in them but craft and vnfaythfulneſſe: or elſe they ſhal be wilfull and braineleſſe. Now in ſuch caces, ought yong folkes to bee hilde ſo vnder the yoke, that they ſhould by the authoritie of their elders be turned away from God, and his word, and from the thing that is good and holie? No. Then let vs marke, that this modeſtie importeth not that yong men ſhoulde become ſheepiſhe, to diſcerne and know nothing: but that it is ynough that they preſume not of thēſelues to skirmiſh and caſt their froth before their time. Let them hearken, let them be teachable, let them bee alwayes willing to keepe ſilence when any good matter is in debating, and ſpecially let them beware of ſtepping into other mens places. That beeing done, if they ſee the elder ſort ſhew not good example, ſpecially that they peruert the good by turning it into euill: then (as I ſaid) it is mete that Gods ſpirit ſhuld ſhewe it ſelfe where it is. Like as in oure time, they that haue bin miſled in the ſuperſtitions of poperie: the longer they haue liued in the worlde, haue ſtill the leſſer knowledge. Nowe to tarie till God ſhoulde ſerue his turne by them, (I meane commonly) it were not needefull. Theſe then are aged men that haue had long experience. But what for that? They haue beene plunged in darkeneſſe, and ther is no knowledge of God in them, nor any pureneſſe of Religion. VVhat then could ſuch aged men bring, but onely a greater wilfulneſſe? For they haue beene ſo ſaped in their errours, and ſo wholly giuen vnto them, as there is no likelyhoode of any meanes to bring them out [Page] of them. Nowe if God liſt to call yong men to publiſh his worde abroade: It were no reaſon that the holie Ghoſte ſhould bee ſo brydeled, that yong men might not ſpeake, and olde men be contented to heare them. True it is that like as God calleth ſome of all ſorts: ſo hath it commonly beene his will, to bee ſerued by the elder ſorte: neuertheleſſe hee hath declared alſo, that his truth is not tyed vnto age. So then wee ſee nowe what modeſtie ought to bee in all men generally, and ſpecially in yong men: that is to witte, that they muſt yeelde them ſelues quietly, too 10 learne ſo farre as occaſion ſhall bee giuen them, and not deſire to vaunte them ſelues, nor bee led with fonde longing to make a ſhew: but receyue the things with ſilence which ſhall be alledged by others, and not make ſo much of their owne paynted ſheath, as not to acknowledge that they haue neede too bee guyded and gouerned by thoſe that are of more experience. This doone, wee ſhall not neede to bee reſtreyned from iudging, vnder the ſhadow of elderſhippe, nor to goe lyke ſillie beaſtes, and to holde all things that come out of their mouth to be as the word 20 of God, bycauſe they ſay it muſte bee ſo. For diſcretion ought to be matched with zeale, according as I haue declared alreadie, that the ſpirit of God conteyneth both of them in him. So then if there bee modeſtie in men, there muſt be alſo zeale and diſcretion, and wee muſt not onely not bee brideled by the authoritie of ſuche as haue liued long, but alſo if the whole world were brought againſt vs, yet oughte not antiquitie too preiudice the thing that is rightfull and neceſſarie. As howe? I haue tolde you alreadie, that if al the old men in the popedome had conſpired 30 againſt the Goſpell, and would haue other men to ſtande to their accuſtomed faſhion: it is not ment that their ancientneſſe ſhuld ſhet God and his word out of the dores, or that yong men ſhoulde bee letted to maynteine the truth, although that the olde men ſet themſelues againſt them, and would haue all other men to holde themſelues to their cuſtomes, bycauſe they haue mainteyned the euil a long time. For thoſe to whome God hath giuen better grace ought to ſteppe vp againſt them. Howebeit, it behooueth vs to paſſe further: and if any man ſay vnto vs,40 howe nowe? It is aboue a hundred yeares ago ſince oure fathers and forefathers haue lyued after that ſorte: or it is fiue hundred yeares, yea or a thouſand yeares ago ſince theſe things haue beene obſerued, and ſince menne haue hilde them for a lawe and infallible rule: I ſay if men alledge this antiquitie of time: yea or if a man ſhoulde alledge from the creation of the world: yet muſt not Gods truth bee oppreſſed vnder that ſhadowe. So then wee ſee nowe, that to bee modeſt, it behoueth vs not to be blynde Buſſardes, but to keepe a meane and meaſure. And this is 50 it whiche Eliu meeneth by adding, I ſayde age ſhall ſpeake, and the multitude of yeares ſhall vtter knowledge. But it is the ſpirite of God that owelleth in men, and the inspiration of the Almightie giueth vnderſtanding. Marke howe the order of nature goeth afore: that is to witte, that we muſt giue care to our elders: For when men chooſe gouernours in a Citie, or in a Countrey, if they ſhoulde take yong light headed and braineleſſe fooles, which haue no skill to gouerne their owne perſons, the choſing of ſuch to be their Iudges and leaders, were a peruerting of the order of nature,60 yea and it were a ſhame, and it might ſeem that men intended to ſpite God as often as it were ſo. Then if men which might chooſe ſettled perſonages and men of great grauitie and ripeneſſe, would let them ſit ſtil in their houſes, and in the meane while take phantaſticall fellowes, and little Snales of one nightes growth, and and ſet them in the ſeate of Iuſtice, when as they knowe not what it meeneth: It were like, as if men ſhould marrie little babes. It would pleaſe them well to be married, bycauſe it would be ſayde vnto them, you ſhall eate roſt meate and paſtycruſt, and that would like them, verie well. But were it therefore a mariage? Euen ſo (ſay I) is it with thoſe that are ſette in the ſeate of Iuſtice, and haue neyther skill not witte, but are worſſe than babes, bycauſe men had not a conſideration to choſe ſuche as were of more grauitie and experience. Therefore it behoueth the order of nature to bee obſerued firſte of all: whiche is, that when wee haue men of yeares whome God hath indued with grace, then they ſhould be put in office to guide others, and the yonger ſort humble themſelues vnder them. For it is a ſhame that yong men ſhould take vpon them the roome of their elders, and diſdayne to receyue inſtruction at the handes of thoſe that haue liued long. This pryde bindeth not it ſelfe againſte mortall men, but is a reſiſting of God, who hath ſettled the order of nature, and would haue men to obſerue it. As much is to be ſayde of vs preachers, and of the ſtate of bearing abroade, and publiſhing Gods word: for when there is a well tryed man of good experience and knowledge: If men vouchſafe not to bee ſerued with ſuch a one, but take a yong man at auenture: what a thing is it? Therefore it behoueth vs to haue the ſame order in eſtimation. Neuertheleſſe there muſt no generall rule be made of it: for oftentimes it may come to paſſe, that God ſhall giue much more grace to yong men, than to ſuche as haue lyued double their time. And therefore the ſayde order which wee haue ſpoken of, muſt not hinder the ſpirite of God, that hee ſhould not bee receyued where hee ſheweth him ſelfe, and his giftes bee applyed to good vſe, according as hee diſtributeth them. And that is the cauſe why Saint Paule choſe Timothie, though there were many elder men at that time. For when hee had ſeene that excellent man (as who had the recorde not onely of men, but alſo of the holie Ghoſt) he preferred him before thoſe that were elder. Euen ſo dealeth Eliu heere: who after he had hearkened vnto others, ſayth, hee knewe that it is the ſpirite of God which is in men: as if hee ſhould ſay, true it is, that we muſt not iudge that olde men doe dote, excepte wee knowe howe the matter goeth: neyther muſte wee fayle to giue them roome and place: but we muſt yeelde ſuch honour to their age, as to ſay, well, the man that hath ſeene much, is able to teache vs. But if we perceiue that he diſcharge not his dutie, or that he hath loſt his time which he hath liued in the world: then if the ſpirit of God be in a yong man, it behoueth him to put forth him ſelfe. Then let vs mark wel, that the obſeruing of the order of nature, muſt not be alwayes with ſuch condition, that when God indueth them with any giftes of grace, they ſhoulde not ſerue his Church, or that they ſhould not teach, not onely their equals and companions, but alſo euen the oldeſt mē of all. And conſequently, the rich men muſt not ſticke to their age, and therevpon be vnpacient, and reiect all warnings, to ſay, howe nowe? I haue liued a long time, and [Page] ſhall a yong ▪ladde teach me my leſſon? No, but let them thinke thu [...] with them ſelues: I ought too haue profited in ſuche wi [...]e, as I might haue beene a leader of others: but I ſee ne [...]we, that I haue need to bee led my ſelfe: I am a yong chylde in compariſon of thoſe that ſhoulde haue beene taught by mee. And ſeeing it is ſo, that God hathe diſappoynted mee of the grace that was requiſite in a leader: it behoueth mee too bee a ſcholler and not a mayſter. Yee ſee then that olde men ought too yeelde themſelues too conformitie, when they ſee that God hath gyuen 10 larger giftes of grace too thoſe that oughte too followe them, and not too goe afore them. Nowe haue wee a good doctrine too put in vre, whiche wee gather of the thinges ſette downe heeretofore: whiche is, that for the better conceyuing of the thing which is conteyned here: let vs marke that Eliu in ſaying that it is the ſpirit of God whiche dwelleth in men: ment too expreſſe, that when it pleaſeth God that one man ſhall bee of greater vnderſtanding than another: it is a ſpeciall gifte which he granteth as it were for a priuiledge. True it is, that generally 20 God hath made vs all reaſonable creatures: and that is the thing wherein wee differ from the brute beaſtes. God then hath gyuen ſome diſcretion, and vnderſtanding to all men withoute exception: and yet notwithſtanding wee ſee that ſome are ſlowe and dull, and otherſome quicke witted, ſome are phantaſticall, and otherſome are of good grauitie. VVhereof commeth that? Let vs vnderſtande that God holdeth his giftes in his hande, and dealeth them at his pleaſure, too whome hee thinketh good. This is it that Eliphas mente too expreſſe in this 30 place, too the ende that men ſhould not thinke them ſelues too haue it by naturall inheritaunce from their mothers wombe, nor as a thing belonging to them of dutie, nor as gotten by their owne purchaſe. Beholde, Eliu telleth vs that God hath created vs all: and true it is, that wee haue ſome reaſon: howebeit but by meaſure. Yet notwithſtanding if a man haue knowledge and wiſdome: it behooueth him to knowe, that God hath reached oute his hande vnto him peculiarly, and that therefore hee is the more beholden and bounde vntoo him. And this is 40 ſayde vnto vs, too the intente wee ſhoulde not bee exalted with pryde, nor thinke oure ſelues too bee the more worth, bycauſe wee haue knowledge and vnderſtanding: But that wee ſhoulde conſider, that for as muche as it hath pleaſed God to giue vs that grace, it behoueth vs to walke in ſo muche the greater feare: For wee be ſo much the more in dette: and therewithall his giuing of his benefites, is too the ende wee ſhoulde communicate them with our neyghbours. Therefore if we can not vſe them too the glorifying of oure God, and too the edifying of 50 ſuche as haue neede of them: it is cortaine that wee are ſo muche the more blame worthy. This is it that wee haue to marke here for one poynt. And further, it behoueth vs alſo too make compariſon heere betweene two degrees: that is too wit, that if it bee God that giueth ſpeciall vnderſtanding vnto men, too diſcerne things that pertaine too this tranſitorie life: what is too bee ſaide of the doctrine of the Goſpell, and of the true and pure Religion? Haue wee thoſe of nature? Can wee purchaſe thoſe by our owne trauell? Alas, wee muſt needes come farre too 60 ſhorte. If it fall out that a man bee a good ſchoole maiſter too teach chyldren, or a good Aduocate or Phiſition, or a good Marchant of a Citie, or a good laborer in the countrey. It is continually the ſpirite of God that worketh in all theſe things. A man ſhall haue neede too bee ſharpe witted, in ſome one thing more than in ſome other: like as there is required a greater skill in ſome handycraftes, than in marchandize. Nowe then, euen in all theſe things which ſeeme too bee common and of no value in themſelues, God muſt bee fayne too diſtribute his holie ſpirit vnto men. But if wee come to the doctrine of the Goſpell: there is a wiſedome that ſurmounteth all mans vnderſtanding: yea and is woonderfull euen too the verie Angelles. They bee the verie ſecretes of heauen whiche are conteyned in the Goſpell. For it concerneth the knowing of God in the perſon of his ſonne. And although oure Lorde Ieſus Chriſte came downe heere beneath: yet muſte wee comprehende his godlie Maieſtie, or elſe wee can not grounde and ſeetle oure fayth in him. I ſay it concerneth the knowledge of thinges that are incomprehenſible to mans nature. Nowe if God muſt bee faine too deale his ſpirite in reſpecte of the handicraftes and worldly trades that concerne this tranſitorie life: muche more ought wee too thinke, that oure owne ſharpe witte is not able too knowe the things that concerne God and the ſecretes of his kingdome, and that it behoueth vs to bee taught by him, and in the meane ſeaſon too become fooles in reſpecte of our ſelues, as Saincte Paule ſayeth, that wee may bee partakers of that wiſedome. I or this is the ſentence that is giuen thereof: namely that the naturall man doeth neuer comprehende the doctrine of God: that is too ſay, as long as men abyde in their owne naturall kynde, they neyther knowe what God is, nor can at any time taſte of his worde, but (which worſe is) it is follie too them as Sainct Paule ſayth: For to their ſeeming it is an vnreaſonable doctrine: and therefore it is the only ſpirite of God that gyueth vs fayth and inlightneth vs. And this ought too bee well marked. For when wee ſee there are ſo fewe that know God, yea and that many men whiche are well ſtricken in yeares, and haue liued long time in the worlde, are ſtarke madde in their Superſtitions, and fight feercely againſt the doctrine of the Goſpel: oftentimes it dazeleth our eyes, and we are amazed at it. Yea, but heere is a texte which ought too arme vs againſt ſuch ſtumbling blockes. It is the ſpirite of God which dwelleth in men: It is the inſpiration of the Almightie that giueth vnderſtanding. Do we ſee wretched men blinded, & ſo plunged in ignorance, as they cannot come to the Goſpel? Let vs not maruell at it. And why? For it is mans naturall kind, not to diſcerne any whit of Gods ſecrets, vntill wee be inlightned. But contrariwiſe when wee ſee a man that knoweth God (whether he be yong or old) or if we ſee an olde man that hath bin ſaped a long while in the dotages of Papiſtrie, come too right Religion, let vs aſſure our ſelues that God hath wrought a miracle in that cace. Alſo if wee ſee yong folkes come to it, let vs aſſure ourſelues that God draweth them to him after a maruellous faſhion. For they do not eaſily receyue the yoke, bycauſe they bee full of preſumption as I ſayd afore. Then if God tame them, and make them teachable, it is his mightie hand that hath brought thē vnto it. And ſo we ſe, that this text ought to ſerue vs in two things. The firſt is, that ſeeing that by [Page] our wit can neuer reach ſo highe as to knowe God or his truth: we ought to put our owne reaſon from vs, and to renounce it vtterly. And that is the thing whiche Saincte Paule termeth too bee made a foole. Then if we will haue our Lorde to fill vs with his wiſedome: it behoueth vs to become fooles: that is to ſay, wee muſte not bring anye thing of our own, nor weene our ſelues to haue one thing or other: For that were a ſhetting of the doore againſte God. VVherefore if wee will haue God to continue the grace of his holie ſpirite, when he ſhall haue giuen vs any 10 portion of it: wee muſt learne to exalt and magnifie him as he deſerueth, and to acknowledge that there is not one drop of good vnderſtanding in vs, till God haue put it into vs. And agayne, the ſame muſt cauſe vs to perſiſt alwayes in his obedience, and to walke in greate feare and carefulneſſe: ſeeing that if God ſhould quenche the light that he hath put into vs, wee ſhould bee in darkneſſe, yea and in ſo horrible darkeneſſe, as wee could neuer get out of it. This is the firſte vſe of this place. The ſeconde is, that although wee ſee the greater part of the worlde goe 20 aſtraye, and ſcarcely any man willing too ſubmitte himſelfe vnto God: we muſt not thinke it ſtraunge that men ſhoulde bee ſo farre out of order, as too playe the wylde beaſtes. And why? For it is the ſpirite of God that gyueth vnderſtanding. VVherefore let the ſame bee a ground for vs, to magnifie Gods grace the more, which we ſhall haue receyued: and therewithall let vs not bee caryed awaye, thoughe wee ſee ſuche rebelliouſneſſe. And why? For men do but followe their owne kynde, they followe their owne heade, and in the meane while reſiſt God: and that 30 is bycauſe the doctrine of the Goſpell ſurmounteth all mans reaſon: and God muſt bee fayne too worke by his holie ſpirite in opening their eyes, or elſe they ſhall abyde continually in their beaſtlyneſſe. Finally, Eliu concludeth therevpon, that great men are not alwayes wiſe, and that ſometimes aged menne haue no vnderstanding, skill, nor diſcretion, more than other men. Truely Eliu meeneth not heere to peruert the order of nature. For hee hathe proteſted heeretofore, that hee woulde hearken to the aged, and was willyng to ſubmitte himſelfe too theyr 40 doctrine. But he meeneth that which I haue touched alredie: namely that God is not bounde too age, nor to the ſtates and qualities of men. VVhen it pleaſeth God too aduaunce a man too dignitie, if hee will haue him to ſerue for the welfare of his people, hee indueth him with grace to be able to diſcharge his office: otherwiſe he leueth him deſtitute, and the higher that a mā is in degree, the more ſhall hee bee knowne to bee a double beaſt. As for example, If there bee a man choſen to preach Gods worde, and God bee mynded to ſhewe fauoure to his Churche: hee 50 will indue the ſayde man with his ſpirite, hee will gyue him vnderſtanding of his worde, and hee will graunt him cunning and skill to apply it to the vſe of the people, and too gather good doctrine of it: and finally, hee will gyue him zealouſneſſe and all other things that are requiſite: and hee will ſhewe him ſelfe ſo manifeſtly in that behalfe, as wee may ſay, that hee hath a care of vs, for that hee diſtributeth his graces after that ſorte vnto menne, in the things that are requiſite for our welfare. As muche is to ſaye of them that ſitte in the ſeate of iuſtice: according 60 as they haue neede that the ſpirite of God ſhoulde bee doubled in them, ſo alſo when God intendeth to bee ſerued by them, hee giueth them a mightie power too diſcharge their dutie. Contrariwiſe, if God bee [...]g [...]ie with vs: then they which ſhal haue the preaching of his word, ſhall bee beaſtes withoute vnderſtanding, and men ſhall deſpiſe them for diſguyſing thinges, ſo as the good doctrine ſhall bee defaced, and defyled by them, and (too bee ſhorte) ſcarſely ſhall they bee good ſchollers, and therefore muche leſſe good Mayſters. Yee ſee then what Eliu ment to ſhewe in ſaying, that the great men ſhall [...]t always bee wyze, nor the aged men alwayes the men of best vnderſtanding. As if hee ſhoulde ſay, wee muſte not make a generall rule too ſay this man is aduaunced too hie eſtate and authoritie, and therefore hee muſte needes bee a man of knowledge: wee muſte not gather any ſuche conſequent of it. And why? For God can well forſake the great ones, ſo as they ſhall become groſſe beaſts, and the longer they ſhall haue liued, they ſhall but haue miſpent the more breade in beeing fed at Gods coſt, in ſo muche that it had beene better (as you woulde ſay) that an Oxe had beene fed with it. For it had beene better beſtowed. So then let vs learne, that for as muche as God diſtributeth hys ſpirite to thoſe whome hee intendeth to apply to his ſeruice: they ought ſo muche the better to imploye themſelues carefully and in the feare of God. And if they doe otherwiſe, it will appeare that thoſe which were taken to bee wyſeſt, ſhall bee vtterly blinded, ſo as they ſhall not know God, according as God threatneth by his Prophet Eſay, ſaying, that the aged ſhall not ſee any whit, and that the wiſe ſhal become brutiſh and vtterly dul. VVe ſee thē howe God declareth a muche more horrible vengeance againſte the great men, olde men, and gouernoures, than againſte the common people. Heereby wee bee warned, that wee muſte not attribute an infallible authoritie too them, as though they coulde neuer errenor miſgouerne others. Nowe if God doe blinde the olde men, greate men, and ſuche as are in authoritie after that ſorte: what ſhall become of them (I pray you) if God giue them not his holie ſpirite? And let vs marke well the cauſe why God maketh that threatning. It is for mennes hypocriſie, bycauſe they ſerued him but for countenaunce ſake, and their hearte was farre from him, ſo as they proteſted too ſerue him with their mouth, and in the meane while gaue them ſelues to the traditions of menne: that is too ſaye, God raigned not alone ouer them by his worde, but men had their owne ſcope. But God can not abide that his authoritie ſhould bee ſo diminiſhed. And that is the cauſe why hee ſayth, I will binde the wiſe, and take away vnderſtanding and reaſon from the aged. VVherefore if wee deſire to haue God to gouerne vs, and too reigne among vs, and to inioye the gracious giftes that are neceſſarie for our ſaluation: let vs learne that it behoueth vs to yeelde him the dominion and ſoueraintie ouer vs, and all of vs both great and ſmall, muſt ftame our ſelues to his obedience. Furthermore, let vs take his worde for our rule, and ſuffer our ſelues to bee gouerned by it: aſſuring oure ſelues that otherwiſe wee muſte not looke that the holie Ghoſt ſhall worke in vs. And therefore let vs ſeeke all the meanes that can be to be taught. God woulde that there ſhould be ſhepeherdes in his Church to preach his word, and that wee ſhoulde receyue correction and warning at [Page] ſhould be ſhepeheards in the Church to preach his word, and that wee ſhoulde receyue correction and warning at their handes. Is not this done ſo throughly as it ought to bee? Let vs praye God to ſupplie that defaulte. VVherefore let vs walke in ſuche humilitie, as oure whole deſire may be, that God ſhould haue all preheminence ouer vs, aſſuring oure ſelues that wee can haue no further reaſon nor vnderſtanding, than wee bee inlightned by his holie ſpirite. That is the meane whereby hee will neuer ſuffer vs to bee thruſt out of the way, but when hee hathe once 10 begun to guide and teach vs, he will make vs grow ſtronger in all wiſedome, according as Sainte Paule ſayth, that ſeeing that God hath once begon in vs, he will not ſuffer vs to want any thing, vntill the latter day, at whiche time wee ſhall haue full knowledge of the things whiche wee knowe as nowe but in part.

Now let vs fall down before the face of our good God with acknowledgement of oure ſinnes, praying him too make vs ſo to perceiue thē, as we may be vtterly beaten downe in them, and ſpecially that knowing what a number of wantes and miſeries bee in vs, we may pray him to reforme vs and clenſe vs from all our ſpots, and make vs ſo pure by his holie ſpirite, as hee maye alwayes acknowledge and auowe vs too bee his children: and that wee alſo on our ſide may ſerue and honour him as our father, and ſhewe ſuch brotherly loue one towardes another, as he commaundeth, ſo as we may ſeeke nothing but to exalt his holy name among vs, and euery of vs in his degree too yeelde him his due honour. That it may pleaſe him to graunt this grace, &c.

The Cxxj. Sermon, which is the third vpon the .xxxij. Chapter.

11 Beholde I haue vvayted for your vvordes, giuing eare vvhile you prepared youre ſelues and ſought out your reaſons.

12 Then I conſidered you, but there vvas none of you that diſproued Iob, or that anſvvered his vvordes.

13 But to the ende you maye not ſay, vvee haue founde vviſdome: God hath caſt him, and not man.

14 Hee hath not directed his vvoordes vnto mee: neyther will I anſvvere him according to your vvoordes.

15 They vvere afrayde and anſvvered not, but left ſpeaking.

16 And I taryed, but they ſpake not: they ſtoode ſtill and anſvvered no more.

17 I alſo will anſvvere in my turne, and ſhevve mine aduice.

18 For I am full of matter, and the ſpirite of my belly conſtreyneth mee.

19 Beholde my bellie is as the vvyne that hathe no vente, and as the nevve Barrelles that burſt.

20 Therefore I vvill ſpeake and haue a vent, I vvill open my lippes and anſvvere.

21 I vvill not novve accept the perſon of man, neyther vvill I giue titles to man.

22 For if I ſhoulde flatter, I can not tell vvhether my maker vvoulde deſtroye mee incontinently.

LIke as it was declared yeſterday that no man ought to put forth himſelfe too haſtily, but that we ſhoulde rather ſeeke too learne than to teach others, except neceſsitie cōſtrayned vs: So now it is ſhewed vs heere, that wee muſt not thruſt our ſelues into any vnknown matter, before we knowe well howe the caſe ſtandeth. And truely wee ſee 50 that ſuch as will be diſputing of matters that are not wel knowne to them: do runne aſtray and ſpeake vnto wardly, and therein we perceiue our owne want. Therefore we haue to marke what is ſhewed vs heere by the example of Eliu: namely that we muſt not caſt forth any wordes at auenture, nor bee ouerhaſtie in giuing ſentence of things that are hidden from vs, and whereof wee are not duely informed. True it is that this leſſon perteyneth cheefly to ſuche as are ſet in the ſeate of iuſtice: for they ought too examine matters throughly, before they iudge of them:60 neuertheleſſe, euerie man ought to obſerue the ſame rule in his owne behalfe. And that is the firſt which wee haue to marke heere, according to that which was declared yeſterday. And alwayes we ſee that which was ſayd: namely that whē Gods ſpirit gouerneth a man, then like as he giueth him zeale, and moueth him to religion, ſo alſo he giueth him skill and diſcretion, ſo as the one goeth neuer without the other: and if a man haue an vnruly zeale, it can not bee counted for anye vertue: but if Gods ſpirite raigne in him, he ſhall perceiue that thoſe things are inſeparable. And ſo much the more ought wee to praye God, that if he giue vs the grace to mainteine his truth, he will alſo ſhewe vs when it is time to ſpeake, and when to hold our peace, and that he will giue vs vnderſtanding and reaſon, that we runne not at rouers through vnaduiſedneſſe. For it is too ſlender an excuſe, to ſay I thought I had done well, I tooke the matter to bee ſo. True it is that there is no man but he is ſometimes ouerſeen: and therefore ſo much the more ought we to take heede to ourſelues, and (conſidering the weakeneſſe of our owne wit) to ſeeke to bee gouerned by Gods hande, ſo as in the hauing a good zeale, wee may alſo haue reaſon to weeld and rule it well. [Page] Nowe let vs come to that which Eliu ſaith. He declareth that his diſcours ſhall not be ſuch as the other mens were. Say not (ſaith he) we haue haue founde wiſdome: for God hath ouerthrowne Iob and not men. Here Eliu betokeneth that he will take another way in diſputing againſte Iob, than the other men had done. For what way hild they? Thou art afflicted by the hande of God (ſay they) and not without cauſe: and therefore it muſt be concluded, that thou arte a wicked man. Thine affliction is ſo great and vnmeaſurable, as there was neuer yet any man in the worlde ſeene 10 to be ſo ſore preſſed as thou: and therefore is followeth, that thou paſſeſt al men in wickedneſſe. Lo what the foū dation was which Iobs freends toke in going about to reproue him. But Eliu proteſteth, that he will not take that way. And ſurely it is apparant, that if he had gone forward after that ſorte, it had ſtill made the matter worſe and worſe. For I haue told you, that Iob was able to maintein his ſoundneſſe, in that he had walked in the feare of God and not offended, in any thing, ſauing in that he could not ſettle his mind wholy to the obeying of God, but thought 20 his afflictions ſtrange, howbeit in reſpect of the principall point, his cace was good and iuſt. Surely ſome mē vnderſtand this text, as though Eliu ſhould ſay, thinke not that ye ſhall become wiſe by holding your peace, and that god will confound him wel inough though mortal men meddle not with him. But if a man loke neerely to the matter, hee ſhall finde the naturall ſenſe to bee that which I haue ſpoken: namely that Eliu taunteth Iobs freendes. For he vpbraydeth them expreſly, that they thought themſelues to haue founde wiſdome, like as we commonly ſay in the 30 Prouerbe, that a man thinketh he hath founde the Beane in the Cake, when ther is ſome ſubtile mening in a thing, and he windeth himſelf into ſome companie to put forth his opinion and deuice, bearing himſelfe in hande, that he hath an inuincible reſon althogh it be but fond & trifling. So ſpeaketh Eliu here. It ſemeth to you (ſaith he) that the knot of the matter is, that for as much as God hath preſſed Iob after that ſort, and puniſhed him ſo roughly: therfore hee is his enemie: you take that to bee ſo good and ſtrong a foūdation as can be: but it is nothing worth, according 40 as I haue declared already, that although God do viſit a man, it doth not therefore folow that he is wicked. For albeit that God do threaten the tranſgreſſours of his law, to puniſh them both in their own perſons, & in their goods, & in their children: yet was not Iob perſecuted in that reſpect, but for another cauſe. Although God thretned the trāſgreſſors: it is not ment that he reſerueth not libertie to himſelf, to exerciſe the pacience of the faithful whē he liſteth, or that he may not ſhew himſelf rough towards thē, although he haue not a reſpect vnto their offē ces 50 which they haue cōmitted. VVherfore then? to humble them. If there were no other reaſon but that: It ought well to ſuffice. Beſide this, God will haue his ſeruants an example vnto others. And moreouer it is needfull to mortifie their fleſhly affections. For oftentimes we haue ſecret vices in vs, the which God remedieth beforehand. And ſomtimes when he ſendeth vs afflictions, wee knowe not the cauſe, but hee ſeeth farre cleerer than wee. So then we muſt fully conclude, that God ſcourgeth the good, and ſuche as haue not prouoked his wrath, and 60 that hee ceaſſeth not to ſhewe himſelfe roughe towardes them and too execute greate rygoure vpon them, in ſo muche as it ſhall ſeeme that hee is mynded too ouerwhelme them vtterly. And is it therefore to be ſayd that men ſhoulde count them wicked? No: then is it a fonde argument: and although Iobs freends ground themſelues vpon it, and thought to haue founde wiſdome in that behalfe: yet notwithſtanding I ſay it is but a childiſh thing. VVherefore concerning this texte, let vs beare that thing in mynde which I haue touched heeretofore, which is, to behaue oure ſelues diſcretely when God afflicteth men, and not to iudge of them at auenture, that hee whiche is beaten with Gods rods is forthwith to be cōdemned, and that his ſinnes are to be meaſured by his afflictions. For it were a raſhe and vnwiſe proceeding too make a generall rule of it. Howe then? Let vs vnderſtande, that God hath diuers reaſons to afflicte menne. True it is that it is his ordinarie iuſtice too puniſhe ſinnes: Neuertheleſſe, ſometimes it is his will too trie the obedience of good men, and of ſuche as haue ſerued him and applyed their whole indeuer too followe his commaundementes: yea and thoſe ſhall be handled with greater rigoure, than the wicked. And why? For God intendeth to teache them what it is too bee humble and obedient. Seeing the cace ſtandeth ſo, it behoueth vs to refraine from haſtie iudgement when any man is afflicted. For God will alſo preſerue his ſeruantes from the temptation that hee ſendeth them. True it is that if they haue by any meanes prouoked him too diſpleaſure, hee remedieth that euill by afflicting them. Nowe ſhall wee therevpon iudge, that ſuche as are handled roughlieſt, are the wickedeſt. VVhat a thing were that? See yee not that wee ſhould proceede cleane backwarde from God, and quite contrarie too his intente and purpoſe? Furthermore let vs applye this, as well to oure neighbours, as to oureſelues. If wee ſee men that are afflicted with many miſeries: let vs firſte looke vnto their life, and not bee haſtie too giue ſentence vpon them, but conſider howe they haue liued. If a deſpizer of God, an vnruly perſon, a man giuen to outrageous vices, bee greeuouſly puniſhed: let vs acknowledge, that therein God ſheweth vs as it were in a picture, what hys vengeance is. And there we haue a iuſt occaſion to iudge. why ſo? For the thing it ſelfe ſpeaketh. VVhen a man hathe deſpized God and ſpente his whole life diſorderly, and we ſee that God ſcourgeth him. In that behalf there is no doubting, the matter it ſelfe is not darke nor difficulte. So then oure iudgement ſhall not bee ouerhaſtie, if wee proceede after that ſorte. But contrariwiſe, if wee haue ſought for the reaſon why God afflicteth men, and ſee none: (as if ſome man had walked vprightly:) in that cace we muſt brydle our ſelues. And why? For we know not Gods purpoſe, vntill hee ſhewe it vnto vs. Lo howe we ought to iudge in reſpecte of others. And herewithall when we ſee the wicked puniſhed as they haue deſerued, let vs not onely condemne them, but alſo applye the ſame to oure owne vſe, according as Saincte Paule ſheweth it: whiche is, that wee ſhoulde walke in the feare of God, and take warning by other mennes harmes. Beholde, God puniſheth VVhoremongers, Theeues, and Rebelles: and that is to the ende that wee ſhould learne too walke in his obedience, and not prouoke his wrathe, as thoſe did whome wee ſee ſo roughly handeled. This [Page] then is the thing whiche wee haue too doe, when God maketh vs to beholde his vengeance, in ſuch as haue bene vtterly rebellious againſte him. But if wee ſee the good men viſited: it behoueth vs to thinke: Alas, if the greene tree bee caſt into the fire, what ſhall become of the drie? VVhen wee compare oure ſelues with ſuche as are in a manner halfe oute of this worlde alreadie, wee ſhall ſee verie greate vertues in them, and yet notwithſtanding they are handeled muche more greeuouſlye than wee. Therefore wee muſte needes ſaye, that God beareth with 10 vs. For if hee pytied vs not, what ſhoulde become of vs? And when wee bee wakened by that meanes, let vs aſſure our ſelues, it is not too the ende wee ſhoulde take the more libertie to doe euill: but to reſtreyne vs, and as it were to tye vs vp: too the intente wee ſhoulde ſubmit oure ſelues wholly vnto oure God. VVhen wee haue ſo conſidered the ſcourges and afflictions that God ſendeth vpon oure neyghbours: let vs on oure ſide (when oure turne commeth about too bee puniſhed at Gods hande, yea euen for oure ſinnes) acknowledge that there 20 needeth no other witneſſe than oure owne conſcience, which alſo is a ſufficient Iudge too condemne vs. But if afterward God be at any time rough to vs, and we ſee no reaſon why: yet let not our heartes fayle vs, neyther let vs vexe our ſelues in diſputing with God though hee doe not as wee woulde haue him: but rather let vs learne too comfort our ſelues. And although God ſeeme to bee our mortall enemie, and to thunder againſt vs: yet notwithſtanding let vs truſt in him, as wee haue ſeene Iob ſpeake heeretofore. Thus yee ſee howe we ought to be diſcrete 30 in iudging of the chaſtizementes that God ſendeth vs, and alſo that we ought to be verie mylde towardes oure neighbours. This is the thing that we haue to beare away in this ſentence of Eliu, when hee ſayeth, that it is a follie for men to gaze ſo much at the preſent afflictions, as too ſay, that bycauſe Gods hande is rough, harde, and ſharpe vpon a creature, therefore hee vtterly ouerthroweth him. I ſay we muſt not followe that for a generall rule. And why? For wee ſhould be beguyled at all aſſayes, as I haue ſhewed alreadie. Nowe herevpon Eliu vpbraydeth Iobs 40 freendes, that they were confounded. I wayted (ſayth he) and they ſpake no more, but gaue ouer their talke. Heereby he betokeneth, that they were confounded, bycauſe they were euill grounded: For wee knowe that the truth is alwayes inuincible. True it is that he which hath a good cace, ſhall not alwayes be heard: For wee ſee that a good cace may bee oppreſſed by braineleſſe and frantike folke when they haue their full ſcope. For they ſtoppe the mouthes of ſuche as haue iuſt cauſe to ſpeake. But when thinges goe orderly, if a man haue a good cace, God gyueth 50 him wherewith to mainteine it: For truth (as I ſayd) ſhall haue the vpper hande. So then it is not for naught, that Eliu taunteth Iobs freendes, who were confounded in the middeſt of their way. VVherfore let vs aſſure oure ſelues, that when we knowe throughly that a thing is true, God will alſo giue vs argumentes and reaſons too mainteine it, to the ende we be not vanquiſhed by ſuche as laboure to beate downe the truth, and to turne it into a lye. God I ſay will ſo ſtrengthen vs, as wee ſhall neuer bee deſtitute of reaſon. And this is a doctrine well worthy 60 to bee marked. For what is the cauſe that oftentimes wee dare not vndertake a good quarell, but for that wee haue not the ſtoutneſſe and skill too reſiſt ſo ſtedfaſtly as were requiſite? Nowe to the ende that ſuche fearefulneſſe ſhould not hinder vs from beeing zealous in mainteyning the truth as wee ought to do: let vs marke that God forſaketh not thoſe that haue courage too maynteine good caces, but giueth them victorie in the ende. Yea, and although they bee oppreſſed by ſubtiltie and wilyneſſe (as it may ſo come to paſſe as I haue ſayde:) yet notwithſtanding they ſhall neuer bee cōnfounded howe ſo euer the worlde goe. Then let vs truſt to this promiſe, and referre oure ſelues vnto God, and wee ſhall finde that this is not ſayd in vaine. True it is, that aboue al things, it behoueth vs to diſcern whether the cace that we maintein bee good or no. For God puniſheth the lightneſſe of ſuch take matters in hande before they knowe why or howe. He leaueth them aſſone as they haue opened their mouth, and they become laughingſtockes vnto all men. Beholde the iuſt rewarde of ſuch as are ouerhaſtie in putting forth themſelues. But when wee bee ſure of the goodneſſe of a cace, let vs reſt vpon that whiche is ſayde vnto vs heere: that is too witte, that God will ſo ſtrengthen vs, as wee ſhall not bee ouercome. And furthermore, when wee ſee ſometimes that ſuche as ought to mainteine a good cace, play the goſlings, and ſtand as if they were deade and abaſhed: let vs marke that God puniſheth ſuch fayntheartedneſſe, and giueth them not ſuch courage as they ought to haue, bicauſe they called not on him, nor hung vpon him, for ſo muche as they thought not the holie Ghoſte able ynoughe to giuethem ſtrength. So then this vnbeleefe ſheweth it ſelfe now adays, in that if there be a good cace, it ſhall be thruſt vnder foot. Ye ſee that the wicked haue courage inough and to much, to ſet forth their lies, and to withſtande the comming forth of the truth. And why? For the wicked fayle not too apply too ſtrayne them ſelues too the vttermoſt too ouerthrowe all things, and too bring matters to confuſion: & in the mean while no man ſetteth himſelfe againſt them, at leaſtwiſe with ſuch courage as were requiſite. And why? For ſuch as are willing to do well, and haue ſome affections, are notwithſtanding faint of beleefe. But ſurely if they truſted in God, he wold not ſuffer all things to bee confounded as they bee. Thus ye ſee what we haue to conſider when Eliu taunteth Iobs friends for being confounded. It is as much as if he ſhould ſaye, that thereby it was apparant, that they had an euill cace, and that they had made a wrong matche againſt Iob. And hee addeth, that hee alſo will ſpeake in his turne. This worde Alſo ought to be well weyed. For thereby Eliu betokeneth, that hee putteth foorth his aduice in due time. VVhy? I haue tolde you alreadie, that bycauſe hee was a yong man, he ought to haue yelded reuerence to the aged: For otherwiſe it had bin a peruerting of the order of nature. Therefore it behoued this modeſtie to goe before, and that Eliu ſhould ſuffer his elders to ſpeake, and he to heare them. That done, for as much as God giueth him the grace to diſcerne the cace better than they had done, he alſo ſpeaketh in his turne. VVee ſee then that hee runneth not a heade, that is to ſay, he thruſteth not himſelfe into the matter at aduenture: but holdeth his peace till conuenient time ſerueth, and then ſpeaketh. And this is a poynt which we ought to mark verie well. For we know [Page] that in Gods Church all things ought to bee handled orderly and comely, as Saint Paule ſayth. Therefore there are two things requiſite in the manner of teaching: Firſt, that order bee obſerued: and ſecondly, that the order be matched with honeſtie, ſo as the things may bee comely and conuenient. Seeing it is ſo, let vs beare in mynde the example of Eliu, and let vs holde vs to the doctrine that Saint Paule giueth vs in the ſayde texte: whiche is, that there be no diſorder amongeſt vs, according alſo as Sainct Paule ſayth in another ſtreine of the text by me alledged,10 that althoughe God haue rayſed vp many Prophetes in his Church, and that there be many which haue skill too ſpeake, yea and alſo wherwith to teach: yet notwithſtanding it is not for them all to vtter forth what is giuen thē. For it behoueth that there be order and meaſure, and alſo there is a certaine honeſt comelineſſe to be kepte. That therefore is the thing which is ſhewed vs heere in the example of Eliu, when he ſayth that he will ſpeake, yea, but that is when he ſeeth that things are miſordered, and that Iobs freendes had diſguiſed the truth, and that they had 20 mainteined an euill and falſe principle. For although they vſed fayre and apparant reaſons to colour the matter with all: yet notwithſtanding the foundation whervpon they builded, was not good. And Iob alſo on his ſide, althoughe his cace were iuſt, yet notwithſtanding did handle it amiſſe, and vſed many wandring wordes. Therefore after that Eliu had hearkned quietly, nowe when he ſeeth that God giueth him an entrance and acceſſe: he vſeth it. And beſides this, hee is alſo conſtreyned to doe ſo, according as he ſheweth when hee addeth that his heart is greeued,30 and that hee is like to a caske full of newe wine. If a man put newe wine intoo a Caske and cloſe it vp, and giue it no vent: the caske burſteth when the wine boyleth. Euen ſo ſayeth Eliu that his mynde is ſhet vp as if a caske were full of newe wine, and coulde holde no longer, but muſte needes burſt out. Heereby hee meeneth that neceſsitie conſtreyneth him to put forth his opinion, to the end that the cace which had beene euill debated, might nowe bee ordered by reaſon. And bycauſe Eliu ſpeaketh heere with great vehemencie: ſome perceyuing not the cauſe, haue 40 thought him too bee a man of a loftie mynde, and full of boſting. But firſt of al we ſee, that God condemneth him not. VVhereas he condemneth Iob and his freendes, and ſheweth that all of them had doone amiſſe one way or other: yet notwithſtanding Eliu is iuſtified. Nowe ſeeing that God condemneth him not: what mortall man ſhall take vpon him the authoritie to iudge aboue God? Therfore that is great follie. Moreouer, this muſt not bee thought ſo ſtrange a thing. For we muſt not beare in mynde, howe it hath beene declared heeretofore, that Eliu was 50 not as one of the Prophetes that were in Gods Church. After that God had publiſhed his lawe by the hande of Moyſes, hee promiſeth alſo, that the people of Iſraell ſhould neuer be deſtitute of Prophetes. For it is written in Deutr. thou ſhalt not goe to Sorcerers, nor Soothſayers: thou ſhalt not ſeeke for ſuch reuelations as the Heathen do: Thou ſhalt not run after witchcrafts, and other vaine ſciences: neither ſhalte thou aske counſell at the deade. For thy God ſhall alwayes rayſe thee vp a Prophete in the middes of thee: as if hee ſhould ſay, the heathen 60 men ſeeke and ſearch many wayes to be taught. And why? For they knowe not where they be: they haue no Prophete, nor any certeyne doctrine to leade and guyde thē. But it is not ſo with you (ſayde God to the children of Iſraell:) I will alwayes giue you ſome Prophete, ſo as I will dwell familiarly among you, and my truth ſhall bee knowne vnto you. Thus then there were Prophetes in the Churche of God according to his promiſe: and that was continually a common thing. But Eliu dwelled amōg ſuch folke as had not the lawe and promiſes of God, neyther did our Lorde make any couenaunt with thoſe people. For either they were before the lawe, or elſe they were among Idolaters, according as I haue told you, that Thare and Nachor (who were the great grandfathers and aunceters of Eliu) were Idolaters. Seeing then that Eliu was inſtructed by God with skill too ſpeake as wee haue ſeene, the ſame was an extraordinarie matter. And therefore we muſt not thinke ſtrange, that there is a great operation in him, and that God ſheweth heere an vnaccuſtomed power, and that Eliu alſo feeleth him ſelfe as it were chaunged. For to the intent that Propheſies ſhould haue the more authoritie, wee ſee that God hathe at times ſet ſome apparant markes in them. Like as when God called Saule to the kingdom, he ſo changed and renued him, as he ſeemed to be [...]ite and cleane another man than he had beene afore. And the texte it ſelfe ſayth, is Saule alſo among the Prophetes? Then if God ſo touched thoſe Prophetes too the quicke which were called to that ſtate according too his promiſe, and that the ſame was a cuſtomable order: I ſay, if he chaunged them in ſuche wiſe, as it appeared that they were as menne rauiſhed: muche more reaſon is it, that when he wrought in a heathen man which was out of his Church, there muſt needes be ſome notable marke in that behalf, ſo as the world might know that Gods hand was vpon him. Howebeit, for as much as the Diuell is alwayes an Ape of God and a counterfayter of his workes: the like befell to the falſe Prophetes alſo of the Infidelles, whiche brought them reuelations in the name of their Idols. For they alſo were rauiſhed. VVhen a man came to inquire of any ſecrete thing at the Idolles which had the fame and renoume of foretelling things to come: they had there their Prophets eyther men or women, whiche were as it were halfe deade, when they ſhoulde anſwere ſuche as came to inquire of them. They drewe out their wordes like thoſe that were falne intoo the falling ſickneſſe: they fomed at the mouth, and their eyes turned in their heades. And this was done purpoſely, bycauſe the Diuell would bleare the eyes of ignorant wretches, and ſot them after ſuch a faſhion, as they ſhould be moued to reuerence, whether they would or no. As howe? Needes muſt this bee through a heauenly power (did folkes ſay) ſeeing that men and women are ſo changed. But (as I ſayde) all this was doone by Satans pollicie, who through a certeine ſlight did counterfait Gods workes, and ſo diſguiſe himſelfe after that ſort, to the end that men ſhoulde not diſcerne, but rather thinke that thinges which came from hell, proceded from heauen. Neuertheleſſe we ſee wel, that the cauſe why we ought not to think it ſtrange that Eliu had ſuch a vehement pang in his mind: was for that God had ordeined him of purpoſe, too vndertake the incounter againſt Iob and his freends. Yea and it was requiſite that God ſhould woorke after a newe faſhion [Page] in this man. And why? For youth of it ſelfe ſhall not be heard among men, bicauſe that old men make great account of their age, and thinke themſelues to be of great abilitie and wiſdome: and that maketh them ſo much the more arrogant. For by meanes thereof, they are ſo forepoſſeſſed with a fooliſh opinion, as they cannot finde in their harts to be taught, but with great hardneſſe, and as it were by force. Therfore it behoued God to touch Eliu to the quicke, and to make a great alteration of mind in him, to the end that his doctrine might haue ſome entrance, & 10 be receyued amōg his elders. To be ſhort, God mēt to authorize Eliu when he gaue him ſuch a vehemēcie of mind. But there is alſo the reaſon which I haue touched, namely that he ſawe the truth oppreſſed, inſomuch as Iob had mainteyned his quarell amiſſe although it was good, and the other men had diſguiſed things & made an euil foundation, abuſing the talke which concerned God, by alledging good and holy reaſons for the proof of a wrong principle which they had taken. Therefore at the ſight of this, he was moued with a zeale that he conceiued in himſelfe,20 and his heart did as it were boyle within him, & it would haue made him to burſt if he had not diſcharged himſelfe of it. This ought to ſerue vs to double vſe. For firſt of all ſith we ſee that God hath printed ſuch a marke in the doctrine of Eliu, and that the heauenly ſpirite is apparant in his mouth: So much the more ought we to be moued to receyue his ſayings. For to what purpoſe hath God marked it ſo, but too the ende it ſhoulde haue the more reuerence among vs? So then, foraſmuch as God hath put his Seale to the things which Eliu ſhall diſcourſe hereafter,30 and woulde that his doctrine ſhould thereby be made the more certaine vnto vs▪ let vs not receiue it as the doctrine of a mortall man, but let vs learne hereby to ſubmit oure ſelues vnto it, and let vs bee ſure that our fayth ſhall not be grounded vpon the doctrine of a creature, but that it is God which ſpeaketh by the mouth of a man, and vſeth him as an inſtrument. Lo what we haue to marke. Howbeeit it behoueth vs to paſſe further: namely that if the marke which was dimme in Eliu ought too ſerue to make vs receyue his doctrine with fuller obedience: what is to 40 be ſayd of the great and notable proofes, which God hath giuen vs by his law, and by all his Prophecies? True it is that Eliu bringeth the pure worde of God, and that it behoueth vs too take the things that proceede out of his mouth, as things that come of the holy ghoſt. And why? Bicauſe God hath ſtirred him vp to ſuch a vehemēcie. But if we conſider how God hath magnified and approued his lawe, and the doctrine of the Prophetes: wee ſhall ſee a faſhion that is much more mightie. For when the lawe was publiſhed, the ayre rored, the Skies were ſhaken with 50 thunder and lightning, the Trumpettes ſounded in the cloudes, the earth quaked, the Mountaynes remoued as ſheepe at the voice of God, and (to be ſhort) there was no Element which gaue no recorde of that doctrine, in ſhewing that it was altogither heauenly. Alſo there followed miracles when the Prophet ſpake, & the heauenly power appeared alwayes with ſo great proofe, as ought to put out our eies▪ if we do not ſee it. And therfore ſeeing we know it was Gods will that that one onely marke which he gaue vnto Eliu, ſhould cauſe the doctrine of Eliu to be receiued 60 as of ſufficiēt authoritie: let vs vnderſtand, that when the law and Prophets come in queſtion, we ought to haue reaſō to be more moued & ſtirred vp, according as the thing which is ſpoken of Eliu, is but an appurtenance of the other. Thus ye ſee what we haue to mark in the firſt place. And in the ſecond it behoueth vs alſo to marke, that lyke as Eliu was moued with zeale, when he ſaw men diſguiſe Gods truth and falſifie his worde: So muſt we alſo haue the like minde at the leaſt. Then if falſe Prophets [...]ſe vp to deface the good doctrine, if wicked men diſguiſe their blaſphemies to perſwade the world to deſpiſe God, & his worde, if an euill cace be mainteyned, or if men go about to ouerthrow right: let vs not bee dumbe nor careleſſe, but let vs haue the ſame vehemencie in vs which is ſhewed vs heere. For if we haue not this godly zeale towardes Gods truth, we ſhewe our ſelues to bee none of his children. And therefore let vs marke well the example which is ſet foorth heere in the perſone of Eliu, yea and let vs make compariſon betwene our ſelues and him. For if a man that was not brought vp in Gods ſchole, but was intangled among the infidelles, was moued with ſuch zeale when God touched him, that hee irned as if hee ſhoulde haue burſt, tyll hee had diſcharged his conſcience: I pray you what ſhoulde wee doo when God teacheth vs ſo familiarly in his woorde? Can wee bee excuſed when wee yeelde not recorde vntoo him before men, at ſuch tyme as wee ſee goodneſſe defaced, yea and vtterly razed out: and yet ſet not our ſelues agaynſt them that do it? Then ſeeing that oure Lorde calleth vs therevnto, and layeth ſuch a charge vpon vs: if we bee dumbe, and make no account of mainteyning the good, but rather doo helpe the wicked by our ſilence: are we not traytors to God and his truth? Yes doubtleſſe are we. So then it behoueth vs to be moued the more, ſith we ſee that a man which had not bin inſtructed in the lawe of God, nor was of the bodie of his Church, had notwithſtanding ſuch an earneſt will to mainteyne the truth, and was in a maner inforced to it. True it is that this inforcement is willing. For when God intendeth too bee ſerued by men, hee caryeth them not away to make them go too it by conſtreynt. I meane his Prophetes and true ſeruantes: for hee will ſerue his owne turne by the wicked, whether they will or no▪ but I ſpeake heere, of thoſe to whome hee giueth his ſpirit of Prophecie: whome hee maketh not to ſerue him without giuing them a good will to do it. He coulde well ſpeake by the mouth of Balaam, and yet notwithſtanding wee ſee that Balaam was ſtill a deceyuer, and the holy Ghoſt ſetteth him forth too his reproche and ſlaunder. But as for Eliu, God ſtirred him vp as his Prophete, ſo as hee ſerued him with a good will, that is to ſay, he ouercame all lettes that might turne him away from mayntayning of the truth. So then, nowe adayes alſo when we ſee the truth oppreſſed, ſo as ſome men mocke at vs, and otherſome go aboute to byte vs, yea and too eate vs vp, bycauſe wee maintein the truth: let vs fight againſt ſuch temptations: for that is the inforcement which ought to ſette vs forwarde. Sometimes wee will bee aſhamed to maynteyne a good quarell, bycauſe wee ſee that men do but make a mocke at it, and that the ſcoffers which ſcorne God, will alſo be ſo malapert as to bleare out theyr tongues at vs, and to laugh all our allegations to ſcorne. But gods truth muſte not bee deſpiſable vnto vs, though the worlde reiect [Page] it. Then let not theſe temptations withholde vs from fighting valiantly agaynſt them: but if wee ſee our ſelues readie to be hated, and that men practiſe miſcheefs againſt vs, for mainteyning good quarelles: let vs not giue them ouer for all that. True it is, that that were ynough to draw vs backe, and to ſtoppe our mouth: neuertheleſſe it behoueth vs to fight agaynſt ſuch temptations after the example of Eliu. Ye ſee then how Gods ſeruants ought too bee fully reſolued, not too ſwarue from confeſsing the truth when neede requireth. And finally, Eliu ſayth, that 10 there ſhall be no accepting of perſons with him, and that he will not vſe any flatterie, bycauſe that if he ſhould ſooth men, he cannot tell whether his maker would destroy him. Eliu meeneth to ſay in effect, that he will not be brideled by the authoritie of man, that hee ſhoulde not ſpeake freely when it commeth to the mainteyning of Gods truth. But this can not bee layde forth at length as nowe, and therefore it is ynough for vs to haue Elius meening. Surely it is not an euill thing, nor vtterly to be condemned, to call a man by an honourable tytle. Howbeeit, foraſmuch as the ſame 20 doth oftentymes hinder vs, and abaſhe vs before hande, ſo as wee haue not ſuch libertie as were requiſite, to do our dutie in ſpeaking plainly and flatly when we ought to doo it: therefore dooth Eliu ſay, that he will not giue tytles to men, that is to ſay, that he will not exaltmen ſo high, but that the truth ſhall bee aboue them. So then, let vs beare in minde, that although it be lawfull for vs to yeelde honour vnto men, yea and that we ought to do it, inſomuch that we muſt honour not onely our ſuperiours or equals, but alſo our inferiours, according as the ſcripture commaundeth vs: yet notwithſtanding, whether it be toward 30 our equalles, or towarde our inferiours, or towarde ſuch as ſurmount vs in degree: alwayes the truth muſt be preferred before men. And although wee yeelde euerie man the honour that belongeth to him, and which hee deſerueth: yet let vs not ceaſſe to ſpeake alwayes freely without accepting of perſones, according as wee knowe, that when we ſpeake in Gods name, hee will haue vs to do it without feigning▪ Then if we intende to honour God as is meete, and as he deſerueth, it behoueth vs to vtter our wordes freely when we ſpeake to men: and (as I ſayde,) that will bee no impeachment of yeelding euerie man his due honour. For yet for all that, wee muſt not haue our mouthes ſhet, but euerie of vs muſt follow his owne calling, and when it commeth to our turne to ſpeake, we muſt ſpeake truth. Ye ſee then what we haue to beare away in this laſt ſaying of Elius, to the ende that ſuch as beare office in the common weale, ſhoulde ſpeake freely as they ought too do, and that euerie of vs, (although all haue not the office of teaching and pronouncing ſentence publikely) ſhoulde neuertheleſſe confeſſe the truth freely when it is requyred at our handes, aſſuring our ſelues that God accepteth it as a ſacrifice of honour done vnto him: And that wee do ſo, it is not onely a keeping of the rule that is giuen vs, but alſo an honouring and exalting him aboue all creatures.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vs feele them better than wee haue done: and that for the bringing thereof to paſſe, wee may not preſume aught of our ſelues, knowing well that we cannot open our mouth except hee guide and gouerne vs by his holy ſpirite, and therefore that it may pleaſe him too inſtruct vs in ſuch wiſe, as wee may haue our mouth open too ſpeake when neede requireth, and that wee may not followe our owne affections and luſtes in ſpeaking, but that all our life may be agreeable therevnto, and bee beſtowed in ſuche obedience towardes our God, as wee may ſeeke nothing but to frame it wholy to his holy wil: and that although wee bee ſubiect too muche wretchedneſſe and corruption in paſsing through this worlde: yet wee may not fayle too labour ſtill for the full perfection, wherevnto God will call vs, when wee ſhall haue glorified him in this worlde. That it may pleaſe him too graunt this grace, not onely to vs, but alſo to all people and Nations of the earth, bringing back all poore ignorant ſoules from the miſerable bondage of errour and darkeneſſe, too the right way of ſaluation, &c.

33

The .Cxxij. Sermon, which is the first vpon the .xxxiij. Chapter.

This Sermon is yet ſtill vpon the three laſt verſes of the former Chapter, and then vpon the text that followeth.

THerefore Iob heare thou my talke, and hearken vnto all my vvordes.

2 Beholde I haue opened my mouth, my tongue ſhall ſpeake in my palat.

3 My vvordes are the rightneſſe of my heart, and my lippes ſhall vtter pure doctrine.

4 The ſpirit of God hath created me, and the breath of the Almightie hath giuen me life.

5 If thou canſt, anſvvere me, and prepare thy ſelfe agaynſt me, and debate thy cace ſtoutely.

6 Beholde I am to Godvvarde as thou [or according to thine ovvne mouth] I am alſo formed of the clay.

7 There is no feare of mee too trouble thee, and although I preſſe thee, yet ſhall it bee no heauie burthen to thee.

[Page] I Haue begonne alreadie to lay foorth the proteſtation that Eliu made ſpeaking rightly without regarde of men: and (as it hath beene declared) the man that will ſpeake rightly and godlily, muſt haue his eye ſhet that he accept no perſons. For if we be led either with hatred, or with fauor, there will be nothing wel ruled in vs, there wil be nothing but trouble. Specially when it ſtandeth vpon teaching in Gods name, it behoueth vs to bee well aduiſed to turne away from all 10 fleſhly affection. And Eliu ſaid purpoſely, that god might roote him out, if he ſhoulde haue reſpect of mens greatneſſe. Now it might ſeeme hard at the firſt ſight, that God ſhoulde deſtroy one for no more but magnifying ſome mans greatneſſe. Howbeeit let vs marke firſt of all, that when God graunteth vs the grace to ſpeake in his name: it behoueth vs to yeelde all the authoritie to his worde, and too aduaunce the eſtimation thereof. But if wee bee ſo turned aſyde by looking vnto creatures, that we ſpeake not freely as wee ought to doo: Is it not a diſhonouring 20 of God? If a man bee ſent from an earthly Prince, and ſuffer other men to ſcorne him, and he playeth the gooſe, and dare not preferre the meſſage that is committed vnto him: it is ſuch a lozelrie as is not to be pardoned. Beholde, God receyueth vs to his ſeruice, euen vs that are but duſt before him, euen vs that are altogither vnprofitable: he putteth vs in honourable commiſsion to beare abrode his worde, and he will haue it to bee borne abrode with authoritie and reuerence. Nowe there is a man that doth ſo diſmay vs, as wee diſguiſe Gods truth, to turne it 30 into a lie, or elſe brue it in ſuch wiſe, as it ſhal be put quite out of his owne nature: I pray you is not that as great a reproche as can bee done vntoo God? So then if Gods worde be not caryed abrode ſo ſoundly and freely as men may honour it: it is no maruell though puniſhment bee prepared as Eliphas ſpeaketh here. Thus haue we a double leſſon to gather of this text. The one is for ſuch as preach Gods worde, and are in office too teache as ſhepeherdes. Theſe muſt ſettle themſelues to ſuch conſtancie, as they ſwarue not howſoeuer the worlde go, according as it is 40 ſayde in Ieremie, that he muſt take to him a foreheade of braſſe to fight withall, bicauſe the worlde will neuer bee without great ſtubbornneſſe, and ſuch as are exalted to any dignitie of honourable ſtate, cannot yeeld themſelues in ſubiection and obedience vnto God, but do alwayes ſet vp their briſtles againſt him. Nowe ſeeing that they do ſo forget themſelues, as they cannot ſtoupe to him that hath created and faſhioned them: It behoueth vs to haue an inuincible conſtancie, & to make our reckning that we ſhall haue enmitie and diſpleaſure when wee do our dutie: but yet neuertheleſſe let vs go throughout it without ſwaruing 50 aſide. Lo what we haue to marke on our ſide, we (I ſay) which are ordeined as paſtors to preach the worde of God. Notwithſtanding it behoueth all people to receyue a generall inſtruction. Therefore when we come to heare a Sermon, let vs not carie ſuch a loftie ſtomackē with vs, as to checke agaynſt God when we bee reproued for our ſinnes: let vs not cary ſuch bitterneſſe, as too bee angry when our galled backes bee rubbed: neither let vs bee ſo fooliſh and ouerwiſe as to thinke that God ought to hold his peace for vs: neither let vs ſeeke to be borne withall 60 vnder the colour that there is ſome good qualitie in vs. Though we were kings and princes, yet behoueth it vs to bowe downe our neckes to receyue Gods yoke: for all loftineſſe muſt bee pulled downe, as S. Paule ſayth in the ſecond to the Corinthians. For the cauſe why the goſpell is preached, is to the end that both great and ſmall ſhoulde ſubmit themſelues vnto God, and ſuffer themſelues to be gouerned by him: which thing cannot be done, except we caſt downe our loftineſſe (as S. Paule ſayth in that place) which exalteth it ſelfe againſt the maieſtie of our Lord Ieſus Chriſt. And we muſt not tarie till we be inforced and compelled to obey God: but euery man muſt do it of his owne good will. Then let ſuch as are in any eſtate vnderſtand, that though they were more than kings, yet ought they to humble thēſelues at the preaching of Gods truth. And why? For they muſt thinke thus of themſelues. From what Lorde or maiſter is he ſent that preacheth? Euē from him that is ſoueraine Lorde of all mankinde, and vntoo whom al men owe ſubiection. Then if we be of meane degree: I pray you, is it not an ouerranke folly, to deſire that men ſhoulde beare with vs, and winke at our faultes, and cloake them, yea and that the worde of God ſhoulde bee falſified for oure ſakes? Can God transforme himſelfe? No: But hee will haue his worde to be his liuely Image. Now then if we ſeeke to bee flattered, it is as much as if wee woulde deſire that God ſhoulde chaunge his nature, and renounce himſelfe, to the intent to pleaſe vs. And is not that to diueliſhe a raſhneſſe? Then let vs learne too come to the hearing of Gods worde with al humilitie and mildneſſe: aſſuring our ſelues that our obedience muſt be tried in this behalfe, and that none muſt be ſpared, but all mens faultes ſhewed with rightfull libertie, as is conuenient. Now let vs come to that which Eliu addeth. Iob (ſayeth he) heare thou mee. Truely I ſpeake with my tongue, and I vtter my wordes from my palat. But yet notwithſtanding, my ſaying are the rightneſſe of my heart, and thou ſhalt not heare any thing but truth and vprightneſſe at my mouth. See heere what a proteſtation Eliu maketh, to the intēt to be heard: that is to wit, that hee will not ſpeake feynedly, and as a double minded man, but will ſet downe things purely, according as he knew them to be, and as they had bin reueled vnto him. Marke that for the firſt poynt. Secondly he addeth, Behold I am in reſpect of God as thou art, or according to thy mouth. The worde that he vſeth ſignifieth properly a mouth: howbeit, ſometimes it is taken for Meaſure. Nowe wee haue ſeene heeretofore, how Iob deſired God to come to him, without bringing any ſuch terrour as hee felt. If God were my match (ſayth Iob) I could anſwere him: and although hee haue all authoritie ouer mee, yet could I mainteyn my cace. Lo after what maner Iob ſpeaketh. And ſo this ſentence might be expounded thus: Beholde I am according to thine owne mouth: that is to ſay, according as thou haſt deſired: or elſe thus: Beholde I am according to thy meaſure: that is to ſay, I am like vnto thee, in reſpect of God. Neuertheleſſe, the meening will abide alwayes one: And therefore we neede not to ſtande much vpon the worde. Let vs conſider ſtill wherevntoo Eliu intendeth too come: that is to witte, that hee is not God that he might make Iob afrayde, but that he is created of clay as Iob is: that is to ſay, that he is a mortall and tranſitorie creature which hath no ſtrength in himſelfe. [Page] For (ſayth he) it is the ſpirit of God that hath faſhioned me: and the breath of the Almightie hath giuen mee life. To bee ſhort, we ſee how Eliu telleth Iob here, that he wil ſpeake againſt him with ſu [...] reaſō, as he ſhall be ouercome. Thou ſhalt no more alledge (ſayeth he) that God maketh thee afraid, that his glory is terrible to thee, and that thou canſt haue no right at his hande: thou ſhalt not bee able to ſay ſo. For who am I? Beholde, I am a wretched lumpe of earth and myre. True it is that I haue breath and life, howbeit I haue them of God: but yet am I as full of frailtie 10 as thou. So then there ſhall nothing ouerſway betwene vs two, but reaſon: and thou muſt be faine to be confounded. VVe ſee in effect the two poynts that are conteyned here. The firſt is that Eliu declareth that his wordes are the rightneſſe of his heart: and that he wil not ſpeake any thing which hee hath not thought and conceyued in himſelfe. This is well worthie to be noted: For therevpon we may gather, after what ſort hee ought too bee diſpoſed which beareth about the worde of God: namely that hee muſt not haue ſtore of bibblebabble at his tongues ende, nor 20 caſt forth wordes at all aduenture, no nor yet play an enter lude: but according as God hath taught him, ſo muſt he deale forth that thing which is printed in his heart, vntoo thoſe ouer whom God hath giuē him charge, So then, will we ſerue God purely in our office? It behoueth vs firſt and for moſt too brydle our tongues, that they ſpeake not any thing, but that which is printed in our harts. And ſurely we heare how it is ſaid by Dauid, and likewiſe alledged by S. Paule, (who applyeth it to all the miniſters of Gods worde) I haue beleeued, and therefore will I ſpeake. True 30 it is, that this thing is common to all Chriſtians, and to all the children of God: but it ought to be cheefly obſerued of thoſe whom God hath ordeyned to be as inſtruments of his holy ſpirite. VVhenſoeuer wee ſpeake: then is it Gods will to be heard in our perſons. Seeing then that he hath done vs ſo great honour: at leaſtwiſe his doctrine ought to be printed in vs, and to take roote there, and afterward our mouth ſhould beare witneſſe that we knowe it. To bee ſhort, it behoueth vs too haue beene taught by God, before we can be good maiſters or teachers. And ſpecially 40 when we preach, let it not onely be to teach others: but let vs comprehend our ſelues in the ſame number and companie. Beholde I ſay what we haue to marke. And vndoubtedly when a man ſpeaketh Gods worde without feeling the operation of it in himſelfe: what doth he elſe, but play a part in an enterlude? And what a trecherie is that? VVhat a defiling is it of Gods worde? So then let vs be think vs throughly: and as oft as we go vp into the pulpit, let vs remember well the leſſon that is giuen vs here: namely, that the rightneſſe of our hart muſt ſhew it ſelfe 50 in our tongue. And therewithall alſo when wee ſee that a doctrine is good, and that the man which ſpeaketh, laboureth to edifie vs: let vs know that we be vnthankfull, and vtterly rebellious agaynſt God, if we heare not his matter with all humilitie. Nowe when Eliu maketh this preface, he ſpeaketh not after the maner of men, as in the way of curteſie: but he ſheweth after what ſort God intendeth to holde vs to himſelfe. By what meanes is that? Behold me (ſayth he) heare mee: for there is nothing but right in my talke. It is all one as if hee did ſet it downe for a rule in 60 Gods name, that if a doctrine that is preached bee good and holy, and we conuinced that it is ſo: then if we yeeld not with all reuerence to frame our ſelues thereafter, we ſhall not be guiltie of reſiſting a man, but it is all one as if we ſpited the liuing God. So then let euerie of vs bee attentiue when Gods worde is preached: and ſeeing h [...] is ſo gracious vnto vs, as to rayſe vp men to declare his will familiarly vnto vs: let vs not be as wilde folke, but let vs yeeld ourſelues teacheable in the things that we know to proceede from him. And foraſmuch as the lawe, the Prophets, and the Goſpell, haue been conueyed vnto vs, by ſuch maner of men, whoſe vprightneſſe is well ynough knowne and witneſſed: let vs marke that whoſoeuer ſubmitteth not himſelfe too that doctrine, needeth no other proces to his damnation. To bee ſhort, let vs marke, that our Lord hath authoriſed his Prophets and Apoſtles, too the end that the doctrine which they haue giuē vs ſhould not be doubted of, but be taken as an vnrepealable decree. Marke that then for one poynt. But herewithall we bee warned, that the faythfull muſt not become ſo ſheepiſh as to receyue whatſoeuer is tolde them, but muſt examine the doctrine whether it be of God or no. And that is the cauſe why it is ſayd, that we muſt trie the ſpirites. And this muſt be well noted. For we ſee that the wretched Papiſts ſuffer themſelues to be led without any diſcretion, & the fayth which they haue is nothing but meere ſheepiſhneſſe that men muſt ſtoppe their eies, and haue no reaſon at all in them. But contrarywiſe, Gods will is, that we ſhoulde haue both skill and diſcretion, that we be not abuſed and ſeduced by the falſe doctrines that men ſhall bring vs. How ſhall that be done? Truely we muſt not preſume to iudge of Gods truth according to our owne wit and fancie. But we muſt rather captiue all our reaſon and vnderſtanding, as the Scripture ſheweth vs. Neuertheleſſe, wee muſt therewithall pray God to giue vs diſcretion, to diſcerne whether that the thing that is ſet before vs, be good and right or no. And furthermore, let vs with al lowlineſſe deſire to be gouerned by him, and to be vnder his hande, aſſuring our ſelues that by that meanes, wee ſhall knowe whether there be any right in the matter that is told vs or no. Alſo it is the thing that our Lorde Ieſus Chriſt alledgeth, when he will haue vs to receyue his ſayings. I ſeeke not mine owne glorie (ſayth he) but the glorie of him that ſent mee. Therefore it behoueth vs alwayes too ſearche to what ende the man tendeth that ſpeaketh vnto vs. For if wee ſee that the marke whiche hee ſhooteth at, is that God ſhoulde be glorified, and reigne ouer all men: there muſt bee no more diſputing agaynſt him, but wee muſt reſt fully there. But on the contrarie part, if his doctrine tende to the defacing of Gods glorie, too the turning of vs from his ſeruice, or too the aduauncing of ambition and vanitie, ſo as it builde vs not vp to bee the true Temples of God, or if it grounde vs not vppon God, too remitte our ſelues wholly vntoo him, too call vppon him purely, and to reſt our ſelues vpon his grace and fatherly goodneſſe: Then doo wee ſee that there is no rightneſſe in it. True it is, that we ſhoulde bee fore combred in that cace, if God had not firſt of all ſhewed vs, what maner of one this rightneſſe is: but if wee haue once the principles that hee hathe gyuen vs, wee can neuer ſwarue, vnleſſe it bee long of our ſelues. Beholde, God telleth vs, that hee will bee exalted, and haue men too acknowledge, [Page] that all goodneſſe commeth of him. Againe, he will alſo haue all Lordeſhip and power ouer our life, and therin holde vs ſo in awe, as we may be gouerned by him, and according to his good will: he will haue men to be vtterly abaced, and bereft of the truſt of their owne rightuouſneſſe, wiſdome and ſtrength: he will haue vs to come and draw water in our Lord Ieſus Chriſt, as in the fountaine of all goodneſſe: hee will haue vs to call vpon him purely, and he will haue the Sacraments which he hath ordeyned, to be receiued as warrants of his grace, and as meanes and 10 helpes to further vs, to ſerue him with ſo much the more free and earneſt hart. Theſe are the things wherein there can be no gloſe, nor any darkneſſe or difficultie. So then let vs always haue this touchſtone with vs when we come to the trying of any doctrine. And then ſhall we perceyue whether it be right or wrong, true or falſe, pure or corrupted & mingled, or according to the true rightneſſe which God hath ſhewed vs. I ſay wee neede not to bee wrapped any more in doubts in this behalfe: onely let vs open our eyes, and therewithall pray God to guide vs by his holy 20 ſpirit: for without that we ſhall alwayes wander, and not be able to diſcerne ſo much as little children, according as S. Paul ſaith, Gods ſpirit muſt be as a creſſet to giue vs light, or elſe we ſhall neuer comprehend Gods ſecrets. They are ſpirituall, and we of our nature are fleſhly and earthly, and we alwayes beare downwarde. But if God inlighten vs by his holy ſpirit, then do wee iudge of the doctrine, and diſcerne in ſuch wiſe as we cannot be deceyued by all Satans temptations. And although he ſend vs deceiuers, & rayſe vp many turmoilers that labour to turne all things vpſide 30 downe: yet cannot that preuaile any thing againſt vs, ſo long as Gods ſpirit is our light, (as I haue ſayde alreadie.) Furthermore, although God do ſometimes ſpeake by the mouthes of the wicked (according as it is ſayde that the kingdome of our Lord Ieſus Chriſt ſhal be furthered now and then by occaſion, ſo as the hypocrits or folk that haue no feare of God, but are led with vainglorie and other vanities ſhall ſerue for a time, and God will make their doctrine auailable to the ſaluation of his choſen, howbeit that it be to the greater cōdemnation of themſelues) although 40 ſay I, that this may now and then come to paſſe: yet notwithſtanding it is not the ordinarie meane. For when it pleaſeth God to haue vs edifyed in him, immediately hee rayſeth vp men that ſpeake hartily and zealouſly, yea and he giueth ſuch a marke to the worde that commeth out of their mouth, as men may knowe the working of the holy Ghoſt, according as alſo Saint Paule ſayeth. And heere yee ſee, that ſuch as are in office to preache Gods worde, ought ſo much the better too practiſe that whiche I haue ſayde: that is too witte, too learne well themſelues before 50 they teach others, ſo as their heart may ſpeake before their mouth. For the bringing hereof too paſſe, let them pray God ſo to touch them too the quicke, as they may haue the woorde well rooted in theyr mindes, that they may be able both to ſerue their neighbours, and too perceyue that they thruſt not forth themſelues at aduenture, but that they are drawne by the holy Ghoſt. Ye ſee then what wee haue to remember in this ſtreyne. Nowe in the ſeconde place Eliu proteſteth, that hee is a tranſitorie and frayle man, ſo that hee cannot make Iob afrayed. Neuertheleſſe 60 will he not winne any thing at his hand, but by reaſon and truth. Before wee come to the cheefe poynt, by the way wee haue to marke the maner of ſpeache that is vſed here: which is, that the ſpirit of God hath created him, and that the breath of the Almightie hath giuen him life: and further, that hee is but myre and clay. Truely this is well worthie to bee noted of all men. For if we could beare well in minde that which is ſhewed heere: vndoubtedly all pride would be buried in vs. For what is the cauſe that men do glory ſo much in themſelues, and are ſo full of ouerweening, but firſt for that they knowe not theyr owne originall beginning: and ſecondly for that they haue not the skill to conſider in good earneſt, that looke whatſoeuer they haue, they hold it of God, and that it is no heritage vnto them, but that they haue their life & all the appurtenances therof, bicauſe it pleaſeth God to preſerue them. Then if men could firſt conſider from whence they come, and ſecondly that whatſoeuer goodneſſe is in them, they hold it of gods mere grace: it is certain that they ſhould be rightly meekned. Therfore it is ſayd, that we are faſhioned of myre and clay. Now let vs go boaſt our ſelues, and make as great vaunts as we liſt, & yet ſhall we not be able to chaūge our nature. VVherefore, when a man feeleth himſelfe tempted with pride, ſo as he would exalt himſelfe to much: let him enter intoo himſelfe, and conſider from whence hee came, and out of what thing God tooke him. If but onely our feete be myrie, it ſeemeth to vs that wee are the leſſe woorth. And if the myre do but touch vs, we thinke our ſelues defiled: yea if it doo but hang on our ſhooes. And yet for all this we be made of clay. Therefore wee ought not ſo too forget oure pedegree from whence wee come, namely that we are but earth and duſt. True it is that this ſaying is common ynough, and euery man confeſſeth it: but in the meane ſeaſon no man acknowledgeth it. For ſuch a through conceyte were ynough too purge vs of all pryde. VVhat elſe is the preſumption and ouerweening that is in men, but onely a windineſſe, bycauſe they be puffed vp with ignorance, and haue forgotten themſelues? So much the more then ought we to wey wel this ſpeech, wherein it is ſayde that wee bee created of clay or myre. True it is, that there were ſome worthineſſe and excellencie in our nature meete to be commended, if we were throughly whole and ſounde: but yet were it not lawfull for vs to be proude of it. And ſeeing we are ſo corrupted in Adam as we bee, it is certaine that we ought to be double aſhamed. And why? For wee were created after the Image of God. And what maner of Image is it nowe? It is a disfigured one: wee bee ſo defaced, that the marke which God had put into vs too bee glorified thereby, is turned into his diſhonour: and all the gracious gifts that were beſtowed vpon vs, are become as many recordes to make vs guiltie before God, bycauſe wee defile them, and ſo long as wee continue in our owne nature, wee do but abuſe the benefites that wee haue receyued, and applie them vnto euill. And ſo ye ſee alwayes that our confuſion increaſeth, by all the giftes which God hath beſtowed amongeſt vs. But yet let vs put the cace, that we were as vncorrupted as euer oure father Adam was at the fyrſt. Should wee therfore preſume of our ſelues vnder the colour that God had ſo innobled vs? Truely we holde all things of him. VVhat is it that putteth a difference betwene vs and the brute beaſts, and maketh vs more excellent? [Page] Haue wee it through oure owne purchaſe? Haue we gotten it by our owne ſtrength? Haue we it by inheritance from our forefathers? No. But we haue it of gods free gift through his owne meere goodneſſe. So then what is to be done, but onely to humble our ſelues? This is the thing which we haue to gather ingenerall vpon this ſtreyne, where Eliu confeſſeth himſelfe too bee made of clay, and that he is beholden to God for his life & breath, bycauſe he beſtowed them vpon him of his meere goodneſſe. And nowe by the way, thoſe whom God will haue 10 too ſerue him in ſtate of honour, ought to remember this leſſon the better. For when God reacheth men his hand, and ſetteth them in ſome degree of honour, it is not too the ende they ſhoulde vaunte themſelues, but rather acknowledge howe much they are bounde vnto him, and bee ſo muche the more prouoked to honour him, ſharpening and applying al their wittes and affections to worke in ſuche wiſe, as God might bee honoured by them: according as it is ſayde, that a candle muſt not bee hidde, but ſet vpon a table or cupborde that it may giue light ouer 20 all the houſe. Thoſe then to whom God hath ſhewed the fauour too exalt them to any hie or worthie calling, ought to be the more inflamed to inlighten theyr neighbours, and to giue them ſuch example as the grace which they haue receyued, may not be as it were choked. This is the thing which we haue to marke here in this ſeconde place. And herewithall let vs marke generally, that men cannot yeelde God his due glorie, except they ſtrippe themſelues ſtarke naked. For ſo long as we pretende to reſerue any thing too our ſelues, bee it neuer ſo little,30 the glorie of God ſhall bee ſo much diminiſhed. VVhat is too bee done then? VVhen wee haue well ſearched what graces or benefites wee haue: let vs make ſo many Items of receyts in our account, and acknowledge that wee haue nothing at all of oure owne. The verie way for men to kepe themſelues from robbing God of his prayſe, is to indeuer to know thēſelues, how there remaineth not one drop of goodneſſe in them, but euery whit of it muſt be put into an inuentorie, according alſo as they are accountable for it afore God. Furthermore when we bee ſo 40 brought to nothing in our ſelues, we ſuſteyne no loſſe by it: for we ſhall not fayle to be apparelled againe: yea and if we be truly ioined vnto God, and yeeld vnto him his due prayſe: we ſhall be much richer than thoſe that are ſo full of ouerweening, ſurmizing thēſelues to haue I wote not what a kind of inheritance. So then let vs not be loth to be diminiſhed and to be ſo vtterly ſtripped from all glory: for our lord will not ſuffer vs to be vnfurniſhed of any goodneſſe: out yet notwithſtanding it behoueth vs to be ſo abaced, as I haue ſaid. Beſides this when we know that we can 50 do nothing but as it is giuē vs frō aboue: let vs apply al the things that God putteth into vs, to ſuch vſe as he cōmandeth. For our Lord hath not indued vs with the giftes of his holy ſpirit, that the ſame ſhoulde be otherwiſe applied than too good vſe, or that they ſhoulde bee vnprofitable. Therfore let vs be well aduiſed, that the things which we haue receiued be preſented, and as it were offred in ſacrifize vnto God and ſeing it is his wil to haue the welfare of our neighbours aduaunced, let vs aboue all things haue a regarde to edifie one another. Lo what wee haue to beare 60 in minde here. And now let vs come to the talke that Eliu holdeth here, and to the ſubſtance of it. He had ſayd, the ſpirit of God hath created me, and his breath hath giuen me life. So then (addeth he) there is no terribleneſſe in mee to make thee afrayde, but onely reaſon ſhall beare the ſway. Heere Eliu ſheweth what the duetie of a good teacher is: namely to looke well to himſelf, and to view and cōſider himſelf before he open his mouth. And why? for they that haue not knowne their owne frailtie, wil haue no cōpaſsion of their neighbours: and when they fall to rebuking of ſuche as haue done amiſſe, they go to it with ſuch rigour, as it ſhall be rather to make the wretched wanderers ſtray further, than to bring them into the way. And when it commeth to comforting, they haue no skill howe too do it: or if they come to teaching, they do it with a diſdayne. Therefore if we will teach Gods worde as we ought to do, let vs begin at the knowing of our owne infirmities. And when we bee well acquainted with them, that will lead vs to a modeſtie and meekneſſe, ſo as wee ſhall be of a milde heart to viter the worde of God. True it is that foraſmuch as there are many which are full of pryde and ſtubborneſſe: the worde of God had need to be vnto them as a hammer to brooſe and breake their hardneſſe: but yet notwithſtanding wee ought firſt and formoſt to teach thoſe that yeeld thēſelues teachable. And how may we do that, when we knowe not what neede we haue to beare with them? But beare with them we cannot, except we feele how fraile we our ſelues are. For hee that knoweth not his owne wantes, hath no compaſsion to partake other mens ſorowes, and to comfort them. So then will we teach the ignorant faythfully? wee muſt vnderſtande that there is nothing but ignorance in our ſelues: and that it had bin worſe with vs than with all other men, if God had not giuen vs the things whiche wee haue receyued of him. Againe, will we comfort the wretched and afflicted? Let vs firſt vnderſtande what it is to be afflicted, let vs haue paſſed that way our ſelues, and let vs be touched with greefe and heauineſſe, that we may comfort our ſelues with others that are in ſorrow, & haue skill to beare with them. Furthermore if we will rebuke ſuch as haue done amiſſe, let vs not do it with ouer great rigour, but rather let vs pitie their deſtruction. True it is that ſometymes vehemencie muſt needes be ioyned with it: for when wee ſee their wretched ſoules periſh, it is no time to cocker them: if men bee wilfull in their ſtubborneſſe, we muſt not only ſtrike them, but alſo wound them to the quicke. Yea, but yet therewithall it behoueth vs to haue this poynt aforehand, namely that we haue bin acquainted with our own infirmities, and that it grieue vs to deale rigorouſly: like as although a father beate his children, and vſe much more rougher words to them than he would do to ſtrangers: yet notwithſtanding his hart bleedeth, when hee is faine to tranſforme himſelfe after that ſort. Then let vs marke, that a man ſhal neuer be meete to be a teacher, except he haue put on a fatherly affection, & firſt of all knowe his owne infirmitie, to the ende he may frame himſelf to ſuch a pitifulneſſe, as he may haue cōpaſſion of al ſuch as he hath to deale withal. This is the thing which is ſhewed vs here by Eliu. Furthermore let all ſuch as are placed in authoritie, conſider wel that they muſt not abuſe their power vnto tyrānie, to oppreſſe thoſe that are vnder them. For they ſhal haue a double account to make before God, if vnder the colour of theyr authoritie, they [Page] will haue men to feare them and ſtande in awe of them, and not ſeeke cheefly the honour of God and the welfare of thoſe that are committed vnto them. And ſee here how Ezechiell ſpeaketh of euill ſheepherds which haue miſintreated Gods people through tyrannie. He ſaith that they reigned ouer them with all rigor and lordlineſſe. Yea but contrariwiſe it is ſhewed vs here, that all ſuch as wil quite themſelues faithfully towards God and their neighbours when they be ſet in hie degree, muſt not therfore aduaūce themſelues, but rather know that if they intend to carrie 10 terror with them to put poore folke in a feare: God muſt be faine to ſhew them that his minde was not to ſet wilde beaſts here to ſcare his flock, nor Goates to puſh at them with their hornes, and to trouble their water, as he ſpeaketh in the ſayd text of Ezechiel, God then will ſhew that thoſe to whom he hath giuen the ſwoorde and ſeat of iuſtice, and thoſe whom he hath put into the pulpit to teach his worde: are not ſet there to be Goates to treade downe and oppreſſe the ſilly ſheepe. Lo what we haue to marke in this text. And herewithall Eliu ſheweth, after what maner 20 we ought to receyue doctrine: that is to wit, that if we know it to be true and right, we muſt out of hande paſſe with it without gainſaying, although we be not forced nor conſtrayned vnto it. Ye ſee then what we haue to beare in mind concerning the circumſtance of the place and the matter: that is to wit, that when a good doctrine is propounded vnto vs: very well he is but a mortall man that ſpeaketh it, but do wee ſee that hee hath reaſon and truth. Then let vs aſſure our ſelues, that in replying againſt him, we fight not onely againſt God, but alſo againſt our owne 30 conſcience, which is a ſufficient iudge to cōdemne vs. And herewithall we haue a verie profitable warning to gather: which is that whenſoeuer wee come to bee taught in the name of God, if we ſee that the doctrine which is offered vs is right, there muſt be no more replying: for wee ſhall win nothing by it: but if there be reaſon, it behoueth vs to ſubmit our ſelues to it. Furthermore this ought not too hinder vs from ſetting Gods maieſtie before our eies. For we muſt not iudge of the doctrine that is ſet forth vntoo vs, according to our owne wit and fancie. Therefore two 40 things had need to be matched here togither. The one is, that we fully determine to be ready to obey God, concluding in our ſelues that our maker ought to haue all ſoueraintie ouer vs, and that we ought to be ſubiect vnto him. This is the preparatiue that muſt be made aforehand. And afterward we muſt enter into iudgement, that is to ſay, we muſt examine the doctrine, howbeeit not with pride, nor with an opinion that wee bee wiſe ynough of our ſelues, but with praying vntoo God to gouerne vs with his holy ſpirit, that we may follow the doctrine which he ſhal haue ſhewed vs. Thus ye ſee the two things that ought to bee matched togither. And this matching or mingling bringeth no confuſion. For he that is prepared to obey God, will not leaue for all that, to open his eyes, and to conſider how he ought to diſcerne vntruth from truth. Howbeeit herewithall let vs learne, not to be ſo frowarde as to haue no regarde of the man that ſpeaketh: but let vs conſider that God ſheweth vs great fauour in that it pleaſeth him to vſe his creatures, and too abace himſelfe after that ſort vnto vs, to the ende we ſhould haue the more leyſure to conſider his worde. For if he ſhould come vnto vs in his own Maieſtie, we ſhould be vndone. But when he offreth himſelfe to vs by men, he applyeth himſelfe to our infirmitie, too the intent wee might the more commodiouſly know his truth which he ſetteth before vs. Ye ſee then in effect what we haue to remember in this ſtreyne, and the reſt ſhall be reſerued till another time.

Now let vs fall down before the face of our good God with acknowledgement of our ſinnes, praying him too make vs ſo too feele our wretchedneſſe, as wee may bee taught, not to chalenge any thing at all to our ſelues, nor too bee abuſed any more with vaine follies, but too acknowledge that wee bee altogither miſerable, and therevpon to deſire to be ſuccoured of him through his mercy, and be thankfull for the benefites which hee hath alreadie beſtowed vpon vs, to the ende that by his gracious goodneſſe in continuing them towards vs, wee may learne too apply them to the glorifying of his holy name, and to dedicate them vnto his ſeruice, beſeeching him further too beare with our weakeneſſe, vntill he haue vtterly ridde vs of it, and transformed vs into his owne glorie. And ſo let vs all ſay: Almightie God our heauenly father, wee acknowledge and confeſſe according to the truth, that we be not worthie to lift vp our eyes, &c.

The Cxxiij. Sermon, which is the ſecond vpon the .xxxiij. Chapter.

8 Doubtleſſe thou haſt ſpoken to mine eares, and I haue heard this voyce of thy ſaying.

9 I am pure and vvithout ſinne. I am cleane and there is novnrightuouſneſſe in me.

10 He hath found occaſion agaynſt me, and taken me for his enimie.

11 He hath put my feete in the ſtockes, and taken heede to all my vvayes,

12 In this thou ſhalt not be iuſtified, I vvill anſvvere thee that God is greater than thou.

13 VVhy ſtriueſt thou agaynſt him? for he vvill not anſvvere to all vvordes.

14 God ſpeaketh once and tvvice, and men heare it not.

WE muſt call to minde what was treated of yeſterday: that is to wit, that God doth vs a great pleaſure, when he vouchſafeth to applie himſelfe ſo farre to our infirmitie, as too ſpeake familiarly vnto vs by the mouthe of 60 a mortall man whiche is like vntoo our ſelues. For it is too the ende that beeing not put in feare by his maieſtie, wee ſhould haue the better leyſure to think vpon the things that he ſheweth vs, ſo as we may haue a quiet and troubled minde, too conceyue well the doctrine that wee heare, and too make our profite of it. True it is that if God ſpake to vs from heauen, it woulde moue vs the more, and conſequently the doctrine ſhould [Page] be of the more authoritie: howbeeit in the meane ſeaſon we would be as it were agaſt, and ſo ſhould we not be maſters of our wittes to conſider what he ſayeth. But when a man ſpeaketh, wee may the better at our owne eaſe, both [...]aſte and digeſt the things that are ſpoken. Yee ſee then in what wiſe God beareth with vs. Surely wee ſee that when the lawe was to bee publiſhed, the people of Iſraell ſayde, let not the Lorde ſpeake vnto vs, for wee be vndone if we muſt heare him. And why? For ſince the time that God had begonne too ſhewe his Maieſtie, there was 10 ſuch a feare ſtriken intoo their harts, as the poore ſoules wiſt not where too become: inſomuch that they concluded, that if God ſhoulde haue ſpoken to them ſtill, they ſhould haue bin deſtroyed. VVhen Moyſes came abrode, he was faine to hang continually a veyle before his face, bycauſe God had giuen him a marke of his glorie, and the Iewes were not able to abide it. So then wee ſee that when God rayſed vp men to teach vs by, therein he hath a reſpect vnto our feebleueſſe, and vttereth not his power vnto vs, too the intent we ſhoulde not be too muche diſmayed,20 but that we might haue our wittes at libertie too be edified by his doctrine, ſo as the ſame might be familiar to vs, and wee haue the more leyſure to thinke vpon it, and to applie our ſtudie to it. And hereby we be warned that we muſt not deſpiſe Gods worde when it is preached vnto vs by men: for it were to villanous an vnthankefulneſſe in vs, if God ſhoulde abace and humble himſelfe from his owne greatneſſe to the intent to applie himſelfe to our vnabilitie, and we take occaſion thereat to make no account of the things that hee ſayeth vnto vs. And 30 therefore although this treaſure of Gods woorde bee ſet before vs in earthen veſſels, that is to ſay by mortall men which are full of all infirmities: yet muſte wee alwayes eſteeme it as it deſerueth, knowing that the men ſpeake not in their owne name, but are ſent vnto vs of God, who will be heard by their mouth. Nowe let vs come to the vpbraydings which Eliu offereth here vnto Iob. Doubtleſſe thou haſt ſayde in my hearing, and I haue heard the voyce of thy woordes: That thou art rightuous and without ſinne, and that thou art not guiltie of any iniquitie. Therefore therein 40 thou canſt not iustifie thy ſelfe, that is to ſay, thou canſt not maintaine thy quarell that thou haſt not done amiſſe. And that it is ſo: howe wilt thou anſwere God, ſeeing hee is greater than thou? Thoū accuſeſt him that hee hath ſought occaſion to puniſh thee, and that hee hath ſet thy feete in the ſtockes, ſo as thou haſt no libertie to mainteyne thy cace. But think not thou to eſcape by that. For thou muſt be condemned, and God muſt make thee feele that hee doth iuſtly puniſh thee after this ſort. Heere wee haue to examine, firſt of al, whether Eliu do charge Iob wrongfully 50 or rightfully with intent too iuſtifie himſelfe: for it ſeemeth at the firſt ſight, that he hath miſtaken Iobs talke, and that hee turneth it ſlaunderouſly too another meening. And for proofe heereof, Iob neuer went about to chalenge ſuch perfection, as to haue no ſinne in him: wee haue ſeene the contrarie. Therefore it ſhould ſeeme, that Eliu doth falſifie the wordes that he had heard, and apply them to a contrary meening. Howbeit foraſmuch as God blameth him not (as we ſhal ſee:) and that we haue already herd how he proteſted that he would not aſſaile Iob after 60 the maner that the other had done: let vs marke that here he taketh Iobs wordes as Iob himſelf ment them: that is to wit, that Iob had an eye to his preſent affliction, as [...] he ſhould ſay, true it is that I am a poore ſinner, I cannot denie but I haue committed many offences before God, but in this I finde my ſelfe rightuous, and God vſeth hys abſolute power againſt me, in that I ſee not the reaſon why he tormenteth me after this ſort: for my affliction is ouer▪ greeuous. Although then that Iob ment not too iuſtifie himſelf generally: yet notwithſtanding he ment to iuſtifie himſelfe in the cace of his affliction. And it ſeemeth that Eliu doth him wrong ſtill in this behalfe alſo. For I haue tolde you alreadie, that in very deed, God ment not to puniſh Iob for his ſinnes, although hee might haue done it iuſtly: but thought it ynough to trie his pacience. And had not Iob reaſon, ſeing he knew that? For he framed himſelf to the ordinance and will of God. But the anſwere is, that in receyuing the afflictions which God ſendeth vs as tryalles of our obedience, after we haue perceyued that God puniſheth vs not in reſpect of our offences, or for that he is angry with vs, but rather for that he intendeth to humble vs, and to knowe whether wee will bee ſubiect vntoo him in all poyntes: and alſo to mortifie our luſtes: when wee are in this forwardeneſſe, wee muſte immediately haue an other conſideration: whiche is, that yet neuertheleſſe God can well finde good cauſe to puniſhe vs if it pleaſe him. Although then that God ſpare vs, and will not vſe his rygour towardes vs in reſpect of our ſinnes: yet notwithſtanding he may do it, and there is iuſt cauſe to do it. VVhy then doth hee it not? Bicauſe of his goodneſſe: and yet in the meane while hee afflicteth vs for ſome other reſpect. Marke that for one poynt. And the ſeconde is, that if God ſhewe vs not why hee afflicteth vs, it behoueth vs to caſt downe our heades, vntil he come neerer to vs, and make vs perceyue why hee dealeth ſo with vs. Therefore wee ought to tarie his leyſure, and not to giue brydle to our affections. Iob fayled in theſe two poyntes. For although he acknowledged himſelfe to bee a ſinner: yet notwithſtanding he gaue not God the glorie whiche was due vnto him. The reaſon whereof was, that hee had not ſufficiently minded this poynt, that God (if hee had liſted) might haue puniſhed him much more rigorouſly, yea euen for his ſinnes. And againe we haue ſeene, how he raunged abrode, and chafed in himſelfe, ſaying: what meeneth God? I am here a wretched creature, and is it meere that God ſhould ſtretch out his arme againſt me? And is there any reaſon in this dealing? It ſeemed then that hee ment to accuſe God of ſome tyrannie: not that he concluded ſo in himſelfe, but that hee was tempted ſo to do. That is the thing wherein Iob fayled. And therefore it is not without cauſe, that Eliu ſayeth vnto him: how now? Thou haſt ment to iuſtifie thy ſelfe as if thou were pure and cleare without ſinne: And therein thou ſhalt neuer be acquit, nor get the better ende of the ſtaffe. So then: to the intent we may profite by this doctrine, let vs beare in minde that if God puniſh vs for our ſinnes, it behoueth vs firſt of all too yeeld our ſelues guiltie. And there is nothing more expedient than that. For if we intende to bee iuſtified afore God: what els haue we to do, but to looke vnto our owne lyfe, and to knowe that we are well worthie to be beaten with Gods ſcourges, ſeeing we haue offended him ſo many wayes? Notwithſtanding, if God [Page] haue ſome other reſpect in afflicting vs, and yet handle vs more roughly, than ſuch as are altogither vnruly & make an vtter skorne of Gods maieſtie: lette vs marke that his doing of it, is not bicauſe of our ſinnes. VVhy then? Hee intendeth to trie vs & to make vs knowe whither we be wholly his or no. For ſo long as things go as wee woulde haue them, what knowe wee whether wee be forwarde to ſerue God or no▪ But when we muſt be fayne to renoūce our owne will, to ſubdue all our owne naturall witte and vnderſtanding, and (to be ſhort) to fight againſt our owne 10 affections: that is a true triall of oure ſeruing of God. Therfore when the cace ſhall ſtand ſo, let vs thinke in our ſelues: truly my God may iuſtly ouerwhelme me a hundred thouſand times. For although he haue graunted mee the grace to walke in his feare and to indeuer my ſelfe to ſerue him: yet were that nothing at all, I could not ſtand one minute of an houre, vnleſſe he vphild mee by his infinite goodneſſe. Surely he will vpholde mee: Howbeeit therewithall he maketh mee ſubiect vnder his hande, and ſheweth me that I ought to hang wholly vpō him. Go to,20 he doth it for a good cauſe, and therefore it behoueth vs to be quiet, ſo that after wee haue inquired, why God vexeth vs ſo ſore, & why he perſecuteth vs ſo extremely, & we perceyue no cauſe why: It behooueth vs to conclude, O my God, thy determinations are incomprehenſible: & foraſmuch as I am not able as now to knowe any more by reaſon of the rudeneſſe and infirmitie of my vnderſtanding: I will wayte paciently till thou make me to perceiue the cauſe why. So Lorde, when I ſhall haue taried in this ſort like a poore blinde ſoule, thou wilt open mine eyes,30 and make me perceyue wherevnto theſe things tende, & what ſhall bee the ende of them, and I ſhall profite better by them, than I do now. Yee ſee then that the wiſedome which ought to be in the faythfull, is to haue ſuch mildeneſſe as too confeſſe alwayes that God is rightuous, although they perceyue not the reaſon of his workes. And heerewithall alſo, they muſte with all humilitie acknowledge themſelues wretched ſinners, and that God mighte finde cauſe ynough to make cleane riddance of them, if he liſted not too beare with them of his owne meere grace.40 Thus ye ſee in effect what we haue to gather of this text. Now let vs come to that which he addeth. God (ſayth he) hath taken occaſion (or picked a quarell) against mee, and thervpon hath ſette my feete in the ſtockes, and tormented mee and looked vnto all my pathes: he ſpieth mee out, & hath his eye ſo vpon me, as I cannot ſtirre a finger, but by & by I haue committed a faulte. True it is that Iob intendeth not too accuſe God of vnrightuouſnes, or of puniſhing him without cauſe. Howbeit herewithall let vs marke well, that he was ſo caried away with his affections, as ther ſcaped many 50 diſordered woords by fits, whiche are not to be excuſed. And I haue noted all this heeretofore as opportunitie required, & as they came in place. For I haue ſhewed you that Iob skirmiſhed to much againſt God, & yet was ſtill pacient, reſting in full purpoſe too glorifie him, notwithſtanding that he was troubled at times, and was broughte ſo lowe as he wiſt not howe to recouer. And this is well woorthy to be noted, as whereof wee may gather a good leſſon: which is, that although we be not ſo caried away, as to purpoſe too blaſpheme God: yet notwithſtanding 60 aſſoone as we haue neuer ſo little libertie, immediatly we ouerſhoote oure ſelues, and there is no ho in vs. It is a pitie to ſee what man is: for hee is ſo fraughte with euill, that aſſoone as he hath a little libertie giuen him, by & by hee raungeth out on the one ſide or on the other, and wil not hold the right way, but gaddeth aſtray, yea euen or euer he thinke it. It is certayne that if Iob had bene asked whether God ſought occaſion againſt him to handle him ſo cruelly: he would haue anſwered, no, he is rightuous: yea and hee woulde haue ſayde it without hypocriſie. Yet notwithſtāding he is charged here, (& not without cauſe) to haue ſtriued agaynſte God, as if hee had ſought vayne ſhiftes. How cōmeth that to paſſe? and why? Bycauſe Iob was toſſed too and fro in his ſorrowe, and nowe and then had not ſo good ſtay of himſelfe as he ought to haue had. So then let vs marke, that although a man be well grounded in the feare of God, and had leuer to die than to vtter a blaſphemie: yet notwithſtanding, we cannot giue our paſsions the bridle, but by and by there will ſcape vs ſome euill woordes that are to be condemned: and ſpecially if we be pinched with aduerſitie, the paſsion of ſorrow is ſo vehemēt, as it cānot be ruled: for then a man skirmiſheth in ſuch wiſe, as he iuſtleth agaynſte God, and that is to his owne deſtruction in the ende. Sith we ſee this: firſt of all let vs conſider, that our nature is to ſinfull and frowarde. And ſo ye ſee one poynt which we haue to marke, which is, that it followeth of neceſsitie that we are corrupted, ſeing we cānot thinke vpon God without doing him wrōg and iniurie. And furthermore alſo we are admoniſhed to enter into an other conſideration: which is, to holde our ſelues in ſubiection whēſoener God ſcourgeth vs, and to ſay, alas, I perceyue thou art diſpoſed to afflict me: do thy will. VVhen God hath graūted vs the grace to be at that poynt, let vs aſſure our ſelues, that we haue well profited, inaſmuch as we are ready to obey him and to receyue the ſtripes of his roddes paciently. Howbeit when God hath brought vs to ſo much reaſon: we muſt not thē ſlip aſide, but rather ſay, Go to, thou art alredy boūd vnto thy god, in that he hath made thee willing to receyue the chaſtiſemēts that he ſendeth thee: Neuerthelater, there are ſtil ſo many infirmities in thee, that in the turning of a h [...]d thou ſhouldeſt by & by become impaciēt & rebel againſt him, & blaſpheme him alſo without thinking of it. So then let vs learne ſo to miſtruſt our ſelues, as we may ſtand vpon our gard to preuent theſe temptations. That done: let vs know further, that notwithſtāding the good wil which we haue had to yeeld ourſelues vnto God & to beare the afflictiōs paciētly which come of him: yet is not our paciēce perfect & faultleſſe. For what a nūber of euil imaginatiōs will run in our heade? And although we ſticke not to thē, but rather do miſlike them, & alwayes ſettle our ſelues to ſay, behold, my God ſhall gouerne mee, he ſhall haue the rule of mee, & it behooueth mee to haue the meekeneſſe to hūble my ſelf vnder him, euen though he would trāple me vnder his feete: yea, and although he would thruſt we downe into the depth of the bottōleſſe pit, yet ought I to yeeld my ſelf vnto him. VVhē we be come to this point, yet will there be many euill thoughts in our mindes. And againe if we ſpeake, there wil alwaies ſome what ſlip from vs, & we ſhall neuer haue our wordes ſo well reſtreined, but that there will ſtill be ſomewhat of our filthineſſe, and of our own naturall imaginatiō lapped about It. Therfore [Page] let vs learne to cōdemne ourſelues, although we haue bin pacient. And ſeeing Iob is reproued ſo greuouſly by Eliu in this ſentence: let vs be ſure we ſhall be founde muche more blameworthy: ſpecially if we haue not indeuored to obey our God, nor yeelded him the honor which belongeth vnto him. Lo what we haue to marke in this ſtreyne. And by the way, if Iob be condēned here to haue blaſphemed God: what ſhall become of vs, when we be ſo caried, as there is no more pacience in vs, as it is moſte cōmonly ſeene? Then how can we beare this condemnation, if we 10 haue charged God, as though he ſought vayne and fonde clokings to execute his rigour vpon vs. But it is certayne that if men confeſſe not freely and willingly, that God is rightuous in al his puniſhments, nor do fully cōclude and reſt vpō it: it is all one as if they ſhold ſay: yea verely, behold, God is a tyrant. They will not vtter ſuch words, for it were horrible: but yet ſo is their meening: for there is no meane. If wee glorifie not God in his rightuouſneſſe, acknowledging all his doing to be groūded vpon reaſon, equitie, & right: it is as much as if wee charged him with 20 executing of tirānie vpō vs. I graūt that the blaſphemies ſhall not be alwayes alike, nother ſhall there alwayes be a conſent. Iob ouerſhot himſelfe ſo far as to ſay, there is no reaſon why God ſhould afflict me: howbeit forſomuch as the headineſſe of his paſsiōs caried him away, as wee haue ſeene heretofore: therfore the holy Ghoſt is fayne to cō demne him in this text. VVherfore let vs be ſure, that our dānation ſhall be the greater, if we be not quiet in our afflictions, but fall to grudging, & that although our mouth ſpeake not a worde, yet we be ſo ful of hartburning within,30 that we play the mule which chaweth vpō his bit. Now then, whē we haue ſuch bitterneſſe in vs againſt God: it is aſmuche as if wee accuſed him of picking couert quarrels to vs, to puniſh vs without cauſe. As touching that it is ſaid heere, God hath ſet my feete in the ſtockes: Eliu rehearſeth Iobs woordes as Iob had ment them. For God gaue him no libertie: as when men hold an offender in the ſtockes, it is a kind of puniſhmēt to make him cōfeſſe that which he would not, whither he wil or no. Iob then had vſed the ſayde cōpariſon, ſaying: that God gaue him no meanes to 40 mayneteyne his quarrell, although it were good. Neuertheleſſe it is true, that Iob of al the while was ſure in himſelf, that God knew well ſome reaſon why to afflict him: but yet for all that, he ceaſſeth not to wonder & to chafe at his afflictiō as though God preſſed him to ſore. If a mā had asked him whether he had ment ſo, hee woulde haue anſwered no: he would haue vnſayde it out of hande: neuertheleſſe his paſsions were ſo vehement and prouoked him ſo ſore, that this ſaying ſcaped from him, ere hee was ware. Nowe if Iob were rebuked for a worde that had ſcaped 50 him vpon the ſuddaine & vnwares: what ſhal befal vs when we be wilfull & hardharted, & not only haue ſpokē ſome worde vnaduiſedly, but alſo purpoſed long afore, ſo as wee bee willfully ſtubborne? Truely God warneth vs therof, & ſheweth vs that we haue done amiſſe: & therfore if we wil not receyue the warnings that he giueth vs, but follow ſtill our owne wit & naturall cōceytes: I pray you ſhal not thisſtubbornes cōdēne vs a hūdredfold more than this ouerſight which was in Iob? And it is worthy to be maked wel, that whēſoeuer we thinke of Gods mighty 60 power, we muſt not take it to be a tirānical power, to ſay, Beholde God may do with vs what hee liſteth, we are his creatures: he ſeeth that there is nothing but frailtie in vs, & yet notwithſtāding he ceaſſeth not to vexe vs without cauſe. VVhen we ſpeake after that faſhion, it is not onely outrage, but alſo curſed blaſphemie. And therefore let vs match Gods mightypower with rightfulneſſe, ſaying: true it is that the power of my god is terrible vnto me, & I am wholly diſmaide at it: but yet doth not my God ceaſſe to be rightuous: he doth all things rightfully. Thus then the thing which we haue to gather vpon this ſentence, is that when we be aſtoniſhed and feele as horrible torments as may be poſsible: yet muſt we not therfore ſay that God is exceſsiue in afflicting vs, nor that he will ſhew what he is able to do: let vs keepe vs frō ſaying ſo: for what a thing were that? let vs conſider that euen in the greateſt extremities that we can feele, God mainteyneth vs, & ſo alayeth his power, as we are not conſumed at the firſte blow. And therwithall let vs know, that although the afflictions be ſore to vs warde, & as heauy as may bee, yet notwithſtanding God ceaſſeth not to bee rightuous. Marke once againe what we haue to beare away in this ſentence. And wheras God watcheth our ſteppes: let vs be ſure he doth it not without cauſe. Nowe let vs come to the argument which Eliu vſeth to reproue Iob. Heerein thou ſhalt not bee quit (ſayth he:) And why? For God is greater than thou. This preſent reaſon ſeemeth to be very colde to conuince Iob, & to decide the preſent cace. For firſt of al, who knoweth not that God is greater than men? And who is ſo mad, as not to cōfeſſe his greatneſſe, & to acknowledge it in him: VVe ſee many fantaſticall heades that deſpyſe God: but yet they ſticke not to graunt that God is greater thā they. Eliu thē ſayth no new thing: & although the ſame ſpeech were not very cōmon, yet notwithſtanding what a reaſon is it to ſay, God is greater thā we, & therfore it followeth that it ſhall not boote vs to mainteyne a good cace. It ſeemeth rather that Eliu agreeth to that which Iob had ſayd: that is to wit, God vſeth ſuch rigour agaynſt me, howbeit that is of his abſolute power: he is great, & I am not able to make my part good with him: he is my maker, & I am but a poore earthen pot: there is nothing but infirmitie in me. It ſeemeth here then, that Iob doth father an abſolute power vpon God, as who ſhould ſay that he did what hee liſteth agaynſt men, without reaſon or equitie. But let vs marke that it behoueth vs to take this ſentence otherwiſe than the woordes ſounde. For whereas mention is made of Gods greatneſſe: it is ment to go ioyntly with all that euer is in him. And truely we muſt not ſeparate the vertues that are in God: for they are his owne proper being. Men may well haue ſome vertues in them, that may bee taken from them: but it is not ſo with God. VVhen wee ſpeake of his power, or his iuſtice, or his wiſedome, or his goodneſſe: we ſpeake of himſelfe: they are things inſeparable, and cannot be ſeuered (that is to ſay, they cannot be taken away from his Being:) for they are ſo ioyned togither, as the one of them cannot bee without the other. Is God myghtie? ſo is hee alſo good. His myghtineſſe defeateth not his goodneſſe, nor yet his Iuſtice. Therefore whereas Eliu ſayeth heere, that God is greater than man: he meeneth not that his greatneſſe is onely in power, but alſo that with his greatneſſe of power, there is infinite iuſtice, infinite wiſdome, & all other things infinite in him. [Page] And what are we in compariſon of him? That therefore is the natural ſenſe of this ſtreyne. Now we ſee that this argument is good to put al men to ſilence, & to make them ſtoupe to humilitie, that they may ſtand no more in contention agaynſt God. And why? what is the cauſe that we murmur in our afflictions? That we cānot ſuffer God to handle vs according to his will? that hee ſeemeth to haue done ynough and to much already? And that we demaūd ſo curiouſly why God vſeth ſuch rigor againſt vs? what is the cauſe of all this? for that wee thinke not vppon Gods 10 greatneſſe. For it is certaine that if a man conſidered what God is, it would at the firſte brunt ſtay him and ſhet him vp, ſo as he woulde not take any more libertie to grudge nor to reply in any wiſe. Therefore let vs marke, that all our ouergreat & exceſsiue affectiōs, al our murmurings, and all other ſuch like things: proceede of this, that wee know not what God is, & that we ſpoyle him of his Maieſtie, aſmuch as lyeth in vs. That is a curſed thing, & ther is none of vs, but he lotheth it: and yet for all that (as we ſee by experience,) it happeneth vnto vs, ere we thinke of 20 it. For if things fall not out, as we would wiſh: do not we breake out of aray to enter into diſputation againſt God? No doubt but we would that all ſhould be well, I put the cace that our zeale were good: yet woulde we bring God to diſpoſe things according to our liking. And if they happen otherwiſe: by and by yee ſee we are out of pacience. And whereof commeth this? Bycauſe wee be to deſirous that God ſhoulde giue vs leaue to cōmon familiarly with him, and we beare ourſelues in hand, that we could ſhew him how things ought to go otherwiſe. And though wee 30 cānot do ſo, yet notwithſtanding his will cānot cōtent vs. To be ſhorte, we muſte come to this poynt, that all things are gouerned by Gods prouidēce: but it ſeemeth vnto vs, that al ſhould go cōtrariwiſe. Ye ſee then, that to enter into debate & diſputation agaynſt God, is all one as if wee would defeate him of his greatneſſe & bereeue him of his right, aſmuch as in vs lieth. So thē it is not without cauſe that Eliu vſeth this principle here agaynſte Iob: namely, God is greater than thou, and how then wilt thou pleade agaynſt him? Hereby we be warned, firſt of all that whenſoeuer 40 we be to much grieued in our afflictions, & would haue things to go otherwiſe, and cannot abyde that God ſhould gouerne vs after his pleaſure: it is all one as if wee would firſt rob him of his right, and afterwarde make him our fellow & cōpanion, ſo as he ſhould haue no more authoritie nor ſuperioritie ouer vs. Our intent ſhall not bee ſo, but yet are we worthy of blame for it. And therfore ſo muche the more ought wee to be ſory, and to gather our wittes about vs, ſeing there is ſuch a loftineſſe in vs, as we cannot be thorowly ſubdued to glorifie God in all things 50 that he ſendeth vs, but wold that things ſhould go cleane contrary: taking vppon vs to taske God to do what wee would deſire him: for it is all one, as if we would take his greatneſſe from him. Marke that for one poynt. Furthermore lette vs marke, that it is not ynough for vs to haue conceyued generally that God is greate: but it behoueth vs alſo to conſider the greateneſſe. For elſe wee ſhall wel ynoughe confeſſe that God is Almightie, and that as hee created the worlde, ſo he hath all things in his hande and gouernaunce. VVee ſhall neuer ſticke at that, howbeeit 60 theſe are but fleing confeſsions houering in the ayre, and we ſhall fare neuer the better by thē, if we go no further. VVhat is to be done then? it behoueth vs to apply theſe miracles of God to our own vſe, that it may come to our remēbrance after what ſort god ſhold be great: namely to the end we may be wholly giuē to obey him: that whatſoeuer he do, we may thinke it to be good: that how ſoeuer he diſpoſe of vs, we may agree vnto it, & acknowlege him to be rightuous: & that although he toſſe vs to & fro, wee may alwaies ſtande ſtedfaſt in beleefe that he ſendeth vs not any thing which is not rightful. Ye ſee thē that the acknowledging of this greatnes of God, is by graūting him to do with vs what he thinketh good: & not only with vs, but generally with all creatures. Now we know what it is to cōfeſſe that God is almighty, at leaſtwiſe earneſtly and vnfainedly. But yet ſhal men neuer yeeld thēſelues to the obeying of God, nor neuer giue him the glory that he deſerueth, but by knowing what they thēſelues are, & what God is. VVhē we haue made this cōpariſon, & perceyued that we are nothing, & that God ſurmounteth all that we cā thinke, & that he hath an infinite glory in himſelf: I ſay when we know this: then ſhal we haue no more the vaine truſt to exalt ourſelues, nother ſhal we any more play the wild coltes as we were wont to do: but we ſhall learne to graūt God an infinite greatneſſe, & to know that we ourſelues are nothing. And for the better expreſsing heereof, Eliu addeth that God anſwerēth not all words. This importeth a great ſubſtance. For Eliu intendeth to ſhew vs, that we cānot cōprehend al things as now, bicauſe God liſteth not to reuele thē vnto vs. This is in effect the thing which he ment. And it behoueth vs to marke, that God manifeſteth himſelf vnto vs in part, to the end we ſhould not be left vntaught in the things that are good & expedient for vs. Neuertheleſſe he knoweth our capacitie, & according thervnto reueleth his wil vnto vs, reſeruing in the meane whyle vnto himſelfe, the things that we could not cōprehend, bicauſe they paſſe our vnderſtāding. If we beare this leſſon in minde, wee ſhall haue profited well for one day: Behold, God hath taken vpō him the charge and office to teach vs, and therefore we muſt not be negligent in hearing: ſeing that he is ſo gracious to vs as to be our maſter, let vs in any wiſe be his ſchollers and giue diligent heede to that which he ſayeth. Howbeit let vs marke therwithall, that whē he executeth the office of a ſcholemaſter towards vs, it is not to open vnto vs all things that we wold doubt of, or wherof we would be inquiſitiue. VVhat thē? The things that hee knoweth to be for our edifying, that is to ſay, which he knoweth to be for our behoofe. And ſo it behoueth vs to mark three things. One is, that we muſt haue our eares opē to receiue the doctrine that God teacheth vs, and not be as brute beaſts when he doth vs that honour, but apply our indeuer to profite vnder him. Thus ye ſee the firſt poynt. VVe muſte not do, as the wretched Papiſts do which would know nothing: O (ſay they) it is a daungerous matter to inquire of Gods ſecrets. It is true that we muſt come to it with lowlineſſe & reuerence: but ought wee therefore to haue our eares ſtopped, or deafe, whē God ſpeaketh to vs? So then let vs alwaies learne to be ready and willing to receyue whatſoeuer is ſayde or ſet forth vnto vs in the name of God. Thus muche cōcerning the firſt point. Secōdly let vs mark that God wil not ſhew vs all things as now, but we muſt content our ſelues with [Page] that which S. Paule ſayeth in the firſt to the Corinthians: that is to wit, that as now we know in parte, and ſee as it were in a glaſſe and darkely: for as yet we be not come to the day of the full reuelatiō. For although the Goſpell be called the brightneſſe of the noone day: yet notwithſtanding the ſame is referred to our meaſure. God inlighteneth vs there ſufficiētly: we ſee his face in our Lord Ieſus Chriſt: & we behold it to be transfigured into the ſame: but howſoeuer the worlde go, wee ſee not that whiche is prepared againſt the latter day. It behoueth vs to increaſe 10 cōtinually in fayth: but faith preſuppoſeth that the things are yet hiddē, according as we haue the meaſure of fayth, as the Scripture ſayeth. If we haue it in meaſure, then is it not in perfection. Thus yee ſee howe we haue to beare in minde, that the faithfull during this preſent lyfe, ought to content themſelues with ſome taſte of Gods will, and to know ſome portion of it, but not all of it. For if wee haue fond deſire to ſay, I will know all things & be ignorant of nothing: that were a mad wiſedome, and it were muche better for vs to bee ſtarke fooles. Therefore let vs marke,20 that the faithfull muſt cōtent themſelues with that which is reueled vnto them: and that is a far greater and better wiſedome, than to be inquiſitiue of all things without exception. Marke that for the ſecond point. And the third is that Gods holding of vs at that point is not for that he is niggardly to ſhewe vs his will any further, but bicauſe he knoweth what is conuenient for vs. And therefore let vs marke well, that God teacheth vs for oure edification. VVhat then is the meaſure of fayth? what is the doctrine of the holy ſcripture? It is the rule which god knoweth to 30 be expedient for our ſaluatiō: and men neede not to cō plaine, if they may know the things that are conteyned in the holie Scripture, and haue them declared vntoo them dayly in Sermons, if men know that: they neede not to cōplayne as though they had not vnderſtanding ynough. For looke whatſoeuer is good and conuenient for vs, our Lorde hath declared it vnto vs. So then ſith wee ſee that God hath cōmaunded his worde to be brought vnto vs, and would not hide any thing frō vs which might bee for our ſaluation: we haue ſo much the more thankes to giue 40 him for diſcloſing himſelfe ſo familiarly vnto vs, and we haue wherwith to cōtent our ſelues, rather than to be curious as wee ſee many are, which be deſirous to bee ſearching out of meaſure. And the Papiſtes alſo haue had the ſame, ſo as on the one ſide they ſayde, O we muſt not bee inquiſitiue of Gods ſecrets: & vnder that colour, they reiected al the holy ſcripture: & on the other ſide they had a fooliſh curioſitie in ſeeking things that apperteyned not vnto them: and they were full of fond dotages, too ſay, what is ſuch a thing? And howe is ſuche a thing done? To 50 be ſhort, nothing contented them: inſomuch as the whole holy Scripture was no better vnto them thā an Apce. For they were not aſhamed to ſpew out this diueliſh blaſphemie, that when we haue all that is in the holy Scripture, it is not ynough for vs, but we muſt haue other ſecrete myſteries which God hath reſerued to his Church. VVhervppon haue they forged all this? Like as Mahumet ſayde that his Alcorā was to great perfection: ſo alſo the Pope ſayeth that there be certayne ſecretes reſerued vnto him, beſides the holy Scripture. VVhat a ſhame is this? But yet notwithſtanding we be warned heere, that the cauſe why our Lord hath fitted his doctrine to our capacitie & meaſure, is for that it behoueth vs to be cōtēted with it, & not bring thither our wādring luſtes, to ſay, how goeth this or that? For what are wee? And therefore let vs heare God ſpeake, and let vs open our eyes & receiue that which he ſheweth & telleth vs by his worde. And agayne, when we be come to that point: let vs hold vs in quiet. For he ſheweth vs after what ſort we muſt put our truſt in him: after what maner we muſt liue: and after what maner we muſt woorſhip him. Hath he ſhewed vs this? well, Lette vs ſettle our ſelues wholly there, and bee contented with that which he ſheweth vs in the holy Scripture: for he knoweth what our vnderſtāding can bruck. And alſo the things which he hath declared vnto vs are not very darke, ſo we do him the honor to receyue them with all lowlineſſe, & be not ſo mad & ouerweening, as to deſire to vnderſtand that which he will haue hidden frō vs, & that we will not graunt him to be rightuous, except he ſhewe vs the cauſe why, according as we ſee many which will ſay: Tuſh, I beleeue it not, for it paſſeth mine vnderſtanding. Thou vile to ade, dareſt thou blaſpheme God after that ſort, bicauſe he giueth thee not an account of all his doings? & diſdayneſt thou to forbeare the thing whiche is hidden frō thee bicauſe thou canſt not cōprehend it by reaſon of thy own beaſtlineſſe? So then lette vs not be puffed vp with ſuche pride, as might make vs ruſh againſt God: but let vs content ourſelues with that which is declared heere, wayting paciently for the greate day, wherein the things which we know now but in parte, and which we do but taſt and behold as it were in a glaſſe, ſhall be ſhewed vnto vs face to face and in full perfection.

Now let vs fal down before the face of our good God with acknowledgement of our faultes, praying him too make vs feele them better than wee haue done, that wee may not only craue pardon of him, but alſo beſeech him to renewe vs by his holy ſpirite, and to clenſe vs from all our fleſhly affections: and that foraſmuch as there is nothing but vanitie in vs, and we cannot but ſtray from the right way, if wee followe our naturall inclination: it may pleaſe him to redreſſe it & to guyde vs by his hande vnto the end of our life. That it may pleaſe him to graunt, &c.

The .Cxxiiij. Sermon, which is the third vpon the .xxxiiij. Chapter.

14 God vvill ſpeake once or tvvice, and men heare him not.

15 In a dreame and viſion of the night vvhen ſleepe is vpon men, & they are at reſte in theyr bed:

16 Then openeth he the eare of men, and ſealeth his chaſticement vpon them.

17 To the ende to dravve a man backe from his vvorke, and to hydethe pryde of men.

[Page] HEre Eliu goeth forward with the matter which he had begonne alredy in the laſt ſermon: that is to wit, that God yeeldeth no account of his dooings & ſayings vnto mortall men. And we haue to marke here, that which I haue declared already: namely that Eliu treateth not heere of that doctrine of god which ought to be cleere & eaſie vnto vs. For god (as he proteſteth by his Prophet Eſay) ſpeaketh not vnto vs couertly, nother is it for naught that he ſayeth, ſeeke me.10 And if his worde be darke vnto vs: that commeth not of it ſelfe, but of the blindneſſe which is in our dull wits. For the doctrine which God hath ſet forth vnto vs, & whiche is conteyned in the holy ſcripture, is rightly named light. Eliu therfore ſpeaketh here of the determinations which God maketh in his owne ſecrete purpoſe. For (as it hath bin ſayde) God in ſetting forth his woord vnto vs, hath a regarde of our capacitie whiche is very ſlender, and in the meane while reſerueth the things to himſelfe, which wee could not cōprehend as yet, bicauſe they were not profitable 20 for our ſaluatiō. Not that god taketh pleaſure in our ignorance, but bicauſe he knoweth what is good for vs: & therfore it behoueth vs to be contēted with the meaſure that he giueth vs, and to tary till the day of the full diſcouery be come, at which time we ſhal know the things that are now hidden. VVherfore let vs profite now according as it ſhal pleaſe god to giue vs power, vntil we behold the things opēly, which as now be darke vnto vs. Ye ſee then in effect what we haue to gather of this text: namely that here is no treating of the worde of God which we heare 30 dayly, and which he will haue to be taught vs: but of the ſecrets which he keepeth to himſelfe, & which he wil not haue diſcloſed vnto men as yet, bycauſe they are not able to cōceyue them. He had ſayde heretofore that God will not anſwere to all wordes: that is to ſay, that men which are nothing, muſt not preſume to call God to account of his workes, ſo as he ſhould make thē priuie why he worketh after one ſort or other. Now he addeth, that God will ſpeake once or twyce and men ſhall not heare him. It is the worſe for vs, that there be many ſentēces cōcerning God,40 which he ſheweth by effect, wherof notwithſtanding the reaſon is vnknowen, and although God ſpeake as it were with his own mouth, yet ſomtimes he is not heard: that is to wit, when the matter cōcerneth things which men cō prehēd not as yet, & which are as it were buried frō them till the later day. True it is that this preſent ſentēce is expounded diuerſly: ſome vnderſtād it, that God wil ſpeake once, that is to ſay, that he wil ſpeake the word and it behoueth vs to reſt vpō it: & that two will come againſt it, & he will not vouchſafe to regard them: and ſo, that men 50 muſt not thinke to repeale Gods ordinance, for it ſhal alwayes ſtande vnimpeached. That is true. But as touching Elius matter, I haue told you already, that it behoueth vs to continue the thing which we ſawe in the laſte ſermon, namely that God will not yeeld an account of any of his wordes. And ſo Eliu graunteth him a libertie to ſpeake & ſay what hee will, yea euen in ſuche wiſe as men may not carpe at it. There haue bene alſo whiche do referre this to that which Eliu addeth, namely, that God ſpeaketh vntoo men in viſions by nyght when ſleepe troubleth them, and alſo 60 that he ſpeaketh by chasticements. It ſeemeth vnto them that here be the two manners of ſpeaking vnto vs which God vſeth: ſo as ſometime he reueleth himſelf by inſpirations, and ſometimes alſo toucheth vs with his hande. But this is nothing to the purpoſe, & it is a cōſtrayned ſenſe. Furthermore we neede not to beate our braynes much in ſeking diuerſities of expoſitiōs, ſeing that the naturall ſenſe is manyfeſt vnto vs. Therefore let vs follow that which I haue declared alredy: which is, that God ſhal ſpeake once or twice, yea and yet not be vnderſtoode. Thus we know what Eliu ment to ſay: and nowe remayneth to apply the ſame to our inſtruction. And howe? firſte of all by knowing our owne ſlenderneſſe: for what is the cauſe that mē take ſo highly vpon them to ſeeke and ſearch after ſuch a ſort as nothing may eſcape them: but bicauſe they thinke themſelues able ynough too finde out all things? but if a man be thorowly well tamed, in ſuch ſorte as he chalenge nothing to himſelfe, hee will be no more ſo prowde and loftie to ſearch Gods ſecretes to farre out of meaſure. So then to the intent we may take profit of this text ſpecially, firſt let vs humble our ſelues yea euen by acknowledging that our vnderſtanding is to ſmall and groſſe. Marke that for one poynte. And on the other ſide let vs conſider alſo, that Gods ſecrete iudgementes are a dreadfull dungeon, that his wayes are incomprehenſible, and that it is not lawfull for men to wade to far in them, but muſt content themſelues with that which he declareth. Ye ſee then that the ſecōd poynt which we haue to marke, is that whē we thinke vpon the highneſſe of God, we ought to be rauiſhed to the honoring of it, & cōclude that we muſt not take vpon vs to be able to know & cōprehend al that is in him. For whither were that to go? wee crepe heere vpon the earth, & we know that he far ſurmoūteth the heauēs. Then ſeing it is ſo, let vs honor his ſecret iudgements, aſſuring our ſelues that hee will alwayes haue authoritie to ſpeake & vtter what he liſteth, mauger al them that ſpeke againſt him: yea & that when he ſpeaketh once or twice, that is to ſay, when he ſheweth his pleaſure and will: men ſhall know nothing of it bicauſe they are to rude to conceyue the things in one worde, which God hath determined in his purpoſe: but ſhal dayly ſee one thing, & yet not withſtāding be new to ſeeke of it, yea & ſtill dazeled at it, euen at the end of a yeere or ten: & although they haue ſeene one thing oftē, yet the reaſon of it ſhall be hiddē frō thē. VVere it not for the pride that is in vs, it is ſufficiētly confirmed vnto vs by experience, that wee neuer come to any reaſon but by cōpulſion, & that we wil alwayes nedes be ſelfwiſe, euē though our ignorāce ſhew it ſelfe ynough & to much. Neuertheleſſe it is not without cauſe, that we bee warned in this text, that God wil haue his determinatiōs as it were buried & hid. VVe ſee the effect of it dayly & we know not what to ſay, ſauing that it is a wonderfull thing, & that it behooueth vs to bridle our ſelues, in wayting till our Lord reuele it in greater perfectiō, which ſhal not be till we be bereft of this mortall fleſh. Thus ye ſee what we haue to marke here. And according to the article which I haue touched already, let vs note alſo that here is no ſpeaking but of the iudgements which God will haue hiddē, bicauſe it is not for our behoofe to haue full knowledge of thē as yet. It is ſayd in the. 62. Pſalm that god ſpeketh once, & Dauid proteſteth that he will beare it twice, namely that there is might & mercie in God. There is no [Page] treating of Gods wōderful iudgemēts, as there is here. Of what then? of the things that we learn by his word, which are brought to our remembrance & ſet before vs cōtinually. For on the one ſide God maketh vs to feele his myghtie power, to the end we ſhould feare him & walk according to his will: on the other ſide hee giueth vs his mercie, to the ende we ſhould take cōfort & ioy at it. VVhat learne we daily by gods word, but that he is the maſter to whom it behoueth vs to be ſubiect & that we muſte not liue after our own luſt, but that God muſt reigne ouer vs, & his 10 lawe be a bridle that we may be taught vnder it. Thus the firſt poynt is to ſerue God, & to know what he requireth & alloweth. The ſecond is, that wee knowe him to be our father & ſauiour, to the end to put our whole truſt in him. And howe ſhall we knowe him? By grounding our ſelues vpon his mere mercie, knowing that there is nothing but death and damnation in vs, and acknowledging that hee hath drawen vs oute of deathe through his owne meere goodneſſe, for our Lord Ieſus Chriſts ſake. Thus as concerning this ſecond poynt, the two things wherein it behoueth 20 vs to be cōfirmed, are that we muſt reſort to him for reſuge: and alſo that forſomuche as his mercie is ſet before vs dayly, we ſhoulde not doubt but that he wil receyue vs. So then, this texte of Dauids, ſpeaketh not of the things that are kept hidden from our knowledge: but of the things that God intendeth to declare vnto vs and teache vs. Therefore he ſayeth, God hath ſpoken: that is to ſay, God hath ſo manifeſted his will in his ſpeaking, as men ought not to doubt any more, nor to reply agaynſte that whiche he ſayeth. I haue hearde it twyce, ſayeth hee.30 Herein he betokeneth, that it is not inough to haue heard God at a glaunce: but that it behooueth vs to minde the things without ceaſing which hee ſpeaketh. And although he ſpake but once: yet muſte we not let his doctrine ſlip, but ſettle it throughly in oure remembrance, and learne to print it in our hearts, and thinke vpon it early and late, bycauſe our memory is ſhorte. So then, we ſee nowe, that it is the dutie of the faithfull, to apply thēſelues throughly to the hearing of the things that God ſheweth them by his worde, and to ſet their whole minde vpon it, aſſuring 40 themſelues that God wyll gyue them the knowlege of the things which he telleth and promiſeth them for their welfare. Marke that for one poynt. Howbeeit, heerewithall let vs keepe our ſelues from ſeeking any further, and let vs not couet to be wiſer than God will haue vs to bee. And howe may that bee? By learning in his ſchoole: and if he reſerue any ſecrete iudgements to himſelfe, let vs be ignorant in the things that he wil not haue knowne vnto vs, vntill he haue taken vs out of the world. As for example. It is ſayde vnto vs that God gouerneth all things by 50 his prouidence: and Eliu ſpeaketh too the ſame purpoſe here. Yee ſee then that God diſpoſeth of all his creatures, he holdeth all things in his hand, and nothing happeneth in this worlde by chaunce, but all things according to his will. This doctrine is gyuen vs in the holy Scripture, and it behooueth vs to receyue it without gaynſaying. Nowe then if wee inquire howe and why, and woulde that God (whenſoeuer hee worketh) ſhoulde yeelde vs a reaſon of his doings, and would enter into diſputation to checke agaynſt him: we paſſe our boundes, as we ſee theſe toades 60 do which are full of poyſon, and ſpewe out their blaſphemies agaynſt the prouidence of God, ſaying: If God diſpoſe all things, then is he the author of ſinne: then is euil to bee fathered vpon him. Lo heere a curſed thing. For it behoueth vs to holde our ſelues within the cōpaſſe which the holy Scripture gyueth vs: and bycauſe wee perceyue not the reaſon why God doth all things, and therefore do thinke them ſtraunge: it behooueth vs to ſtay there: like as alſo when the holie Scripture ſayeth, that God choze whome it pleaſed him before the making of the worlde▪ and forſoke the reſt: it is good reaſon that we ſhould receiue it with all reuerence, and acknowledge that our ſaluatiō proceedeth of the free goodnes of our God, foraſmuch as he hath chozen vs out of that forlorne & damned lumpe. Furthermore, if vpon this ſayd poynt, we fall to flittering into ouer high ſpeculations: we ſhall be confounded by it, and that rightly. VVhy ſo? For therein we woulde know more than God hath graunted vs, and that were aſmuch as to fight agaynſt him. And thinke we that ſuch an outrage ſhal ſcape vnpuniſhed? Thus ye ſee howe we ought to practize this ſentence where it is ſayde, that God ſhall ſpeake once or twyce without being heard: that is to ſay, without beeing vnderſtoode, bicauſe the wit of man is to weake. But now let vs come to that which Eliu addeth. He ſayeth that when men bee layde downe to ſleepe and are at rest and aſleepe: God ſpeaketh and openeth their eares, of purpoſe to withdraw them from their owne workes, and to tame or hyde the pryde which is in men: (that is to ſay) to caſte it downe and to burie it: or elſe too ſeeke his diſcipline or inſtruction in chastizing them. If hee ſee them hardeharted and that they receyue not the playne doctrine or inſtruction whiche he giueth them: then is hee fayne to ſtryke vpon them, and to tame them with his roddes, and to inforce them to be taught in his truth. This is in effect the thing which is treated of here. Truly Eliu ſpeaketh of his owne time, for I haue tolde you already, that hee was not of that people whiche God had chozen to communicate his lawe vnto. For if that hee and thoſe whome wee haue hearde ſpeake, and Iob himſelfe were after the tyme of Moyſes, which thing is vncertayne: yet were they ſtrangers from the Church of God: & the knowledge which they had, was giuen them by an extraordinary manner, in aſmuch as it pleaſed God to inſpyre them. And this is the cauſe why hee ſayeth that God inſpyreth men, euen by dreames: and that when they are aſleepe, God doth as it were plucke them by the eare, and gyue them warning to thinke vppon him. True it is that God inſpireth vs alſo, and although we heare his worde to our inſtruction, and haue his holy Scripture to reade: yet doth hee not ceaſſe to warne vs ſtill, and to giue vs many heartbitings, which are as manye ſummoning too call vs backe too himſelfe, when we are gone aſtray. For we ſee howe men bury the ſayde knowledge, and ſecke by all meanes to forget God: but God commeth to ſearch within vs. Therefore when we feele any prickings and thoughts that ſtirre vs vp: let vs vnderſtande that God putteth vs in remembraunce of himſelfe, bycauſe wee be inclined to forget him, and to become as it were brutiſhe. Specially in the nyghtetyme when we be alone, and our wittes gathered to vs, that we wander not heere and there: then if there come deepe thoughts that wey with vs ſo farre as euen to make vs to ſweate or tremble, or els if we bee in ſuch diſquietneſſe of [Page] mind as though we were vpō a racke: it is God that worketh in that cace: and he ſummoneth vs, bicauſe he ſeeth that we are as it were fugitiues, like a yong boy that leaueth his fathers houſe, & runneth abroade blowing a feather in the winde. God then, ſeing vs run ſo aſtray, calleth vs home by viſions in the night. True it is that they ſhall not be ſuche as Eliu, Iob, Eliphas and the others had. And why? for we haue the help which they wanted: that is to wit, the word of God, which is preached to vs and we do heare it. Thus doth God reuele himſelfe vnto vs, bicauſe 10 we haue his law, his Prophets, & his Goſpell in our hāds, & our eares are cōtinually beaten with the doctrine that he hath willed to be preached vnto vs: and therefore we muſtnot looke to be taught after the maner of thoſe that had nother ſcripture nor preaching. Yet neuertheleſſe we ſee that God woorketh now and then after that ſort with ſome men. But to be ſhorte, we haue to marke heere, that although God ſende vs not ſuche viſions as the auncient fathers had: we muſt not be diſcōtented nor grudge at it. For that were to great an vnthākfulneſſe, bycauſe it hath 20 pleaſed God to cōmunicate himſelfe vnto vs by an other meane which is fitter for vs. There are ſome curious folk which demaunde, why God appeareth not from heauē as he did in times paſte, & why the thing is not perfourmed which he ſpake by Moyſes, namely that he would ſpeake to prophets in viſiōs, figures, & dreames. It is bicauſe that at this day we haue his will fully reueled vnto vs. VVere it not a ſuperfluous thing, that God ſhould appeare vnto vs as he did in former times, ſeeing he hath giuen vs another meane, and that if we deſpyſe not his woorde which 30 we haue in our handes, we be ſufficiently, fully, and perfectly inſtructed there? So then let vs learne to bee contented with this faſhion which God hath ordeyned to inſtruct vs by. And further let vs note, that his appearing by viſions vnto the aūcient fathers, was bicauſe they had not as yet the lawe written: or elſe his appearing vntoo the Prophetes, was bicauſe it was needefull too haue a larger declaration of the things that were yet darke. But nowe that Gods truthe is cleare and manifeſt ynough, it behoueth vs to take the viſions of the times paſte for a confirmation 40 of our fayth, knowing that they ſprang out of the ſame fountayne. And therfore let vs walke in the ſimplicitie whiche God willeth vs to holde. Marke that for one poynt. And for the ſecond, let vs cōſider Gods goodneſſe in that after he hath giuē vs his worde in writing, & rayſed vp men to expound it, he ſtill toucheth vs & ſtirreth vs vp inwardly by his holy ſpirite, giuing vs remorces & inſpirations. Therfore let vs conſider the care whiche he hath of our ſaluation, ſeing he draweth vs ſo ſweetely vnto him by all meanes. Ye ſee in effect what we haue to gather 50 vpon this ſtreyne. Now when Eliu addeth, that God ſealeth his inſtruction in men by chastiſing them with his hand: it is an article well worthy to be borne in minde. For here it is ſhewed vs, that God muſt be fayne to ſpeake vnto vs with many ſtrokes of hand as they ſay. And why? for he is ſo gratious vnto vs, as to allure vs gently by his woorde: and when he ſeeth that this gentleneſſe auayleth not, hee vſeth a greater vehemencie to tame vs: for here he rebuketh vs for our ſinnes, he maketh vs afrayde, & he citeth vs to his iudgement, to the end we ſhould beware and reſtrayne 60 ourſelues, and be as it were beaten downe vnder him, to cōfeſſe our wretchedneſſe, craue pardon, & be ſorie for them, ſo as he might clenſe vs from our faults. But hath he vſed thoſe meanes? that is to ſay, hath he laboured to bring vs backe to him by the ſweteneſſe & homelineſſe of his woorkes. VVee continue ſtill the ſame wee were afore, and become wilfull in our hardehartedneſſe. Therfore he is fayne to lift vp his mighty hand & to rūne vpon vs, & to ſtrike vs, as it were with a hāmer vpon an anuilde, when he ſeeth vs ſo hardharted & that his words enter not into our eares. This is it that Eliu ment to ſay. True it is that he had ſayde heeretofore, that God openeth mens eares: (yea truely, for we know well that God worketh by a ſecret power in vs whē he ſendeth vs the inſpirations that are ſpokē of here:) But he addeth this as now, bicauſe we would fayne be ſo ſotted, as there ſhoulde be none other life with vs, but to giue ourſelues too making of good cheere. VVee ſee howe men ſhunne Gods preſence aſmuch as they can, & ſeeke by all meanes to runne aſtray in all vanities. God then openeth our eares, when he toucheth vs in ſuch wiſe, as wee bee compelled to bethinke oure ſelues. A very theefe that is hardened in his wickedneſſe, and could finde in his heart that all remembraunce of Iuſtice were aboliſhed, ſhall notwithſtanding not fayle to haue prickings and hartbitings too ſling him withall. And whereof commeth that? euen bycauſe God openeth his eares: howbeeit let vs marke, that there is a double opening of our eares which God woorketh in vs. For ſometime he openeth our eares to the ende that wee ſhoulde bee inforced too perceyue that it is hee that ſpeaketh: but yet for all that wee ceaſſe not to bee ſtubborne ſtill, and to refuze the doctrine and corrections which hee giueth vs, ſo as wee receyue no chaſtizement at his hande to amende vs. There is an other opening of oure eares, which is better: which is when God ſofteneth our harts, ſo as we do willingly receyue his ſayings, and giue heede to them, and yeelde oure ſelues wholly too his doctrine. VVhen it is ſayd, that God openeth mennes eares: it is not to be vnderſtood, that all men indifferently do yeeld themſelues teachable vnto him, & that all are diſpoſed to obey him. No: hee ſpeaketh as well of the reprobates as of Gods children. For the reprobates ſhall haue ſome opening of their eares, inſomuch as they ſhal be fayne to perceyue (ſpite of their teeth) that God ſpeaketh vnto them. Howbeeit foraſmuche as they ſhake of that thought, and thruſt it vnder foote: they continue alwayes as deafe. In the meane whyle the good men take profite of it: for they know it is no ſtriuing agaynſte God. And whereas Eliu addeth, that God ſealeth his instruction: he ſpeaketh of ſuche as are ſo dull vppon the ſpurre, and ſo ſtubborne as God can not ſubdue them by his woorde. Therefore ſuche as do ſo ſhake off all doctrine, muſte bee forced too heare God ſpeake after an other faſhion: that is to witte, God muſt be faine to beate them, and to teach them with harde ſtripes, and to ſhewe them by force, that he is their mayſter. Yee ſee then howe this ſtreyne ought to be vnderſtoode. Therewithall let vs marke well the manner of ſpeach that Eliu vſeth here: which is, that God ſigneth or ſealeth his instruction by chasticements. Heereby he ſheweth, that chaſticementes ſerue to make the inſtruction of authoritie, when men reiect it, and make no count of it: and that could not be, except the inſtructions of Gods worde [Page] were matched with his chaſticements. For if God ſhould but onely beate, without ſending any knowledge of his will: what a thing were it? Therefore it behoueth him to teache vs with his beating of vs. And why? for if a father beate his childe, & dragge him about by the heare of his head, & treade him vnder his feete, & yet ſpeake neuer a worde to him: the child ſhall be vtterly diſmayde bicauſe hee knoweth not what his father meeneth, nor why that choler is come vpon him, and ſo the childe ſhall be neuer the better for it. But if his father ſay to him, thou naughty 10 boy: ſee what thou haſt done, & thervpon do beate him: the childe perceyueth that his fathers inſtruction is to his profite, and he learneth to know his fault, in that he hath not obeyed him as he ought to haue done. Behold (ſayeth he) bicauſe I receyued not my fathers ſingle woorde, hee ſealeth the inſtiuction that he gaue mee. Euen ſo dealeth God with men. Not that he graūteth all men the grace to haue his truth preached vnto them, & to reade the holy Scripture: but he giueth them the remorces and hartbitings that I ſpake of before. For as S. Paule ſheweth in the 20 ſeconde to the Romaynes, as wee our ſelues feele ſufficiently by nature▪ there is not that man which hath not an inwarde record in his owne conſcience. So then God reueleth his will vnto men, ſo farre forth as is needefull to make them vnexcuſable. And therewithall, foraſmuche as he ſeeth that men ſuffer not themſelues to bee taught at his hande, but do ſtoppe theyr eares or elſe count his doctrine as a trifle, and make a mocke of the warning that hee giueth them: foraſmuche as men forget themſelues after that ſort: it ſtandeth God in hande to ſeale his doctrine,30 and to make it of full authoritie, ſo that whē men are ſcourged, they may acknowledge in themſelues and ſay: very wel: Now I ſee that God ſheweth me his power: & bicauſe I haue not honored it, nor reuerēced his maieſtie as I ought to do: therfore I am fayne as now to know him perforce, and to conſider his inſtructions better than I haue done. For what is the cauſe that I am ſmitten, and that the miſchiefe is light vppon mee ere I thought of it? Bicauſe I made my ſelfe beleeue that I might ſcape Gods hand: but now he holdeth mee faſte ſhet vp, and thereby 40 I ſee that his doctrine is ratified vnto mee, that is to ſay, is made ſuche, as I am fayne too thinke on him ſpite of my teeth, and to honor him better than I haue done. So then let vs learne, that whenſoeuer God afflicteth vs, or ſendeth vs any chaſticemēts, we muſt conſider, that the ſame are as it were the ſeales that he ſetteth vpon the warning whiche he had giuen vs afore. If an euidence be vnſealed, men will doubt of it, and if it be alledged, it ſhall not bee credited bicauſe it is not autētik. But if it haue a ſeale at it then is it out of doubte, and a ſufficient inſtrument, and 50 muſt be receiued. VVherfore let vs marke that god worketh after the ſame maner in afflicting vs: wherby he ſealeth his doctrine. For althogh we had not the goſpel preched among vs nor any law, nor ought elſe but our own conſcience as the Paynims and Turkes haue: yet had we ſufficient warning of Gods wil, and knowledge ynoughe of it if wee did not choke it by our owne wilfulneſſe. But ſeeing he ſpeaketh vnto vs ſo familiarly bothe in his lawe and in his Prophetes, and ſpecially by the mouth of Ieſus Chriſt: if we on our ſide be ſo hardharted and ſtubborne,60 that wee will not receyue any thing: Is it any woonder if our Lorde ſtrike vs with many blowes, and inforce vs to come vnto him? Now therfore let vs not be ouergreeued with oure afflictions as manie men are, who turmoyle when God afflcteth them, more than if they had neuer knowne the word of God. But this knowledge which we haue muſt needes bee ſolde the dearlyer vnto vs, bycauſe that God hath ſpoken ſo vnto vs, and allured vs too him by his owne holy mouth, and we drawe backwarde from him, and voutſafe not too go forwarde one ſteppe. And muſt we not needes be ſmitten double, when there is nothing elſe with vs but kicking and wincing? So then lette vs learne to receyue the chaſticements that God ſendeth vs with a quiet minde, and conſider that his afflicting of vs, is not in vaine. VVhy ſo? For let vs marke whither his doctrine haue bin of ſuche authoritie amōg vs as it ought to be, that is to ſay, whether we haue bene teachable and meeke to followe oure ſhepherde as ſheepe and lambes. Aſſoone as God ſpeaketh, we ought to print his worde in our hartes, & to ſticke vnto it. But we do either go about to wipe it out, or elſe our eares are deaf, or elſe it goeth in at the one eare and out at the other. Seeing then that one ſort of vs haue giuen no reuerence to Gods woorde, and another ſort haue ſtryued openly againſt it, and the third do mock at it: ſeeing it is ſo ill receyued at our hand, God muſt be fayne to ſeale it. And how? by afflictions. Yee ſee thē that all the aduerſities which God ſendeth vs are his ſeales. Howbeit to the end that the chaſticementes which are hard & painfull to vs of nature, may be made amiable vnto vs: let vs marke well that whiche Eliu ſayeth heere: namely, that Gods intent is to draw men frō their owne works, and to hyde their pryde. Heere in he expreſſeth, that God in ſealing his doctrine by afflictions, not onelye reſpecteth the magnifying of his word, that it might haue full maieſtie: but alſo therwithall procureth mennes ſaluation. The end therfore, which God ameth at in afflicting vs, ought to be as ſuger to ſeazon the bitterneſſe whiche otherwiſe ſheweth it ſelfe in afflictions. Yee ſee Gods afflictions are comberſome to beare▪ Yea truely▪ For we ſhunne al things that we miſlike of And morouer Gods wrath is a terrible thing vnto vs. Nowe whenſoeuer God puniſheth vs, it is a token that he is angry with vs, and therefore we cannot but bee afrayde, greeued, and diſtreſſed. Howbeeit God ſweeteneth al this, by ſhewing vs, the ende that he intendeth: which is that hee meeneth to frame vs to his owne hande, and that all his ſeeking is to make vs followe him too obey him. Thus yee ſee what Eliu addeth in ſaying, that God intendeth too drawemen from theyr owne woorkes. Now when he ſpeaketh here of workes, he meeneth not generally all things that men take in hand▪ but the things that they do raſhly & of their owne heade. For we knowe that God hath created vs to labour, and that hee will not haue vs to bee ydle and vnoccupied, but that euerye man ſhould apply himſelf to that which he is able, and that we ſhould conſider wherin we may ſerue both God and our neighbour, & euery of vs imploy himſelfe therein according to the abilitie which he ſhall haue receyued. Therefore when God afflicteth vs hee meeneth not too drawe vs from our works, that is to ſay to make vs vtterly good for nothing. True it is that when we be brought low with ſickneſſe, our armes and legges be as good as brokē, men muſt be fayne to ſerue vs, the worlde muſte be combered [Page] with vs, and wee are able to doe no ſeruice: but yet doth not God draw vs vtterly from all worke: For pacience is a worke that God eſteemeth aboue all other things. So then (to be ſhort,) God draweth vs not from all works by afflicting vs: but the works that are ment here, are the foliſh enterpriſes that men take in hand. For if God let vs alone and laye the brydle in our necke, howe bold are we to practize this or that? Nothing can ſticke with vs: in ſo muche that wee would remoue heauen and earth. I muſt do this (ſay we) and I haue ſuch a way to go. VVe ſee now 10 adayes that Princes take ſuch enterpriſes vpon them, as if they had all things in their hande, and would as it were make newe worlds. And the pride which ſheweth it ſelf in thoſe great men, fayleth not to be alſo in the leſſer ſorte: For theſe play the Scorpiōs which wrythe with their tayles to caſt abroade their poyſon. There is none of vs al, be he neuer ſo mean, but he vndertaketh things at auenture. Therefore it is needfull that God ſhould bring vs back after that maner: that is to ſay, that he ſhould pluck vs back from oure raſhe doings, by ſending afflictions vntoo vs.20 And ſo (as I ſayd) we haue good cauſe to be of good comfort when God afflicteth vs. For ſeing we are ſo ſtubborn of nature, as we neuer come to him of our own freewill: what would become of vs, if we ſhould not be reſtreyned by force? Therfore conſidering that men do of their own nature go cleane contrarie too the will of God, and fling abroad like wilde beaſts: let vs vnderſtand that God hath neede to repreſſe vs. And ſith we know it, let vs giue him glorie for that he ſuffreth vs not to runne like wild colts, but doeth continually brydle vs vnder his obedience, yea 30 and alſo tame vs by afflictions when he ſeeth there is too great headineſſe in vs. Lo what we haue to beare awaye in this ſtreyne. But let vs marke that which Eliu addeth for an ende: namely that God intendeth to hyde the pryde of men. For herein he ſheweth the welſpring of all our enterpriſes, which is the pryde that is in vs. VVhat is the cauſe then that men do leape after that ſort, and fling thēſelues in the aire, and make ſuch kicking and wincing? Euē their fooliſhe ouerweening which blindeth them. For if men knewe themſelues, they would be tame ynough. But they 40 take them ſelues to be maruellouſe wights. They knowe not that they are borne and created to obey God. Then vntill ſuch time as pryde be abated in vs, ſurely we wil be ouerbold to run aſtray: & therfore if God intend to withdraw vs from our enterpriſes, it behoueth him firſt of all to cure this diſeaſe of pryde which reigneth too much in vs. And here is expreſſe mentiō made of hiding our pride, not that it is ynough to bury it to the end it may not ſhew it ſelf: but Eliu vſeth here the ſame ſimilitude which we oftentimes vſe towards men, to make them aſhamed as if 50 a man ſhuld ſay, go hide thy ſelflike a villeine, to one that made great countenances in a brauerie, and ſhould deface him with ſuch reproches as he durſt no more ſhewe himſelfe, but ſhould be fame as it were to bury himſelf in his houſe. Lo after what ſort his pride is as it were hampered. And after the ſame ſort doth God worke towards vs. For whereas we would faine play the wiſe men: our folly bewrayeth it ſelf, and God ſuffereth not our pryde to be always concealed, but it bewrayeth itſelf. VVel then, when this is perceiued, what doth God? hee afflicteth vs to the intent to meken vs: howbeit he doth it to our ſhame: that is to ſay, he buffeteth vs, and therewithal worketh vs ſuch reproche, as wee perceiue our owne diſhoneſtie, and are faine to goe hide our ſelues like leude lozels that went about to exalt themſelues beyond meaſure and reaſon. Ye ſee then what Eliu ment. Therfore God couereth not the pryde of men, but ſheweth that hee beareth it downe and thruſteth it vnderfote, yea euen in ſuch wiſe, that men are aſhamed of it wheras they had erſt bene to bold, thinking themſelues able to worke wonders. So then let vs marke now, that God ſheweth vs a ſingular fauor when he ſpeaketh to vs, ſeeing that we ſhould be but as wretched brute beaſts, if we were not taught by him. Agayne hee ſendeth vs hartbitings to nip vs to the quicke. If they doe vs no good, and we be afterward afflicted by his hand: let vs aſſure our ſelues, that that is bicauſe wee bee too hard and ſtubborne, and therefore muſt bee tamed as wild beaſtes. Yet notwithſtāding let vs conſider, that they are al of thē Gods ſeales, wherby he heleth and ratifieth the warnings which he had giuen vs by his word. And therefore let vs make much of them and receiue them paciently, ſeing that by that means he procureth our welfare and ſaluatiō. And ſo let vs deſire nothing all our life long but to ſhewe our ſelues true children towardes him, and to giue ouer oure ſelues wholly to his obedience and ſeruice.

Nowe let vs fall downe before the face of our good God with acknowledging of oure faultes, praying him to make vs feele them better than we haue done. And for as much as hee hath choſen vs to be of his houſholde: let vs deſire in any wiſe to be guided by his hande in all ſimplicitie and reuerēce, and that for aſmuch as he hath kindled the light of his worde amongs vs, we may be gouerned by it vnto the end, and our mynds maynteined in ſuch pureneſſe as they ought to be, ſo as we may from day too day growe and increaſe in the knowledge of his worde, vntill we come to behold his glorie fully and perfectly, and bee tranſfigured into the ſame: and that althoughe it behoue vs as now to paſſe through many battels, and to fele vnto what wretchedneſſe we be ſubiecte in this world: yet notwithſtanding we may be vphild alwayes by his power, to get the vpper hand of al temptations, to the intent that his goodneſſe may ſtrengthen vs more and more to walk in his obedience. That it may pleaſe him to graunte this grace, &c.

The .Cxxv. Sermon, which is the fourth vpon the .xxxiij. Chapter.

This Sermon is yet ſtill vpon the .xvj. and .xvij. verſes, and then vpon the text which is added heere.

18 He plucketh backe his ſoule from the graue, and his life that it ſhould not come to the ſvvorde.

19 He chaſtizeth man vvith greefe vpon his bed, and breaketh his bones vvith chaſtizementes▪

[Page]20 So as his ſoule refuſeth bread, and his life the pleaſant meate.

21 His fleſhe is conſumed ſo as it is ſeene no more: and his bones alſo vvhiche are not ſeene, doe clatter.

22 His ſoule dravveth to the graue, and his life vnto them that follovve at death.

23 If there be an eloquent meſſanger (one among a thouſande) to ſhevve a man his rightuouſneſſe,

24 That God hath pitie of him, and ſayth, deliuer him, to the end he go not dovvne into the pitte: I haue found attonement.

25 His fleſhe ſhall come agayne more freſhe than a chyldes: and ſhee ſhall returne to the dayes of his youth.

WE ſaw yeſterday that God muſt bee faine too drawe vs by force from our fooliſhe enterpriſes: bycauſe that naturally wee bee ſo preſumptuous, as ther is nothing but we would be medling with it. If God ſhould but only warne vs to be myld, and not to thruſt forth ourſelues ouerhaſtily 20 it were not inough. For ther is a foliſh boldneſſe in men which can not be held in awe but with great violence, as if a man ſhould tie vp a wild beaſt with cheynes. God therfore muſt be faine to deale with vs as is ſhewed vs in this text: that is, that man wil neuer turne away from his own enterpriſes, excepte God ſubdue him by mayne blowes. And what is the cauſe thereof? Euen pride, as hath bene ſayd alreadie. Therfore vntill the pryde which is in mans nature be beaten downe and thruſt vnder foote: they will needs be always roiſting and ſtarting out on the one ſide 30 or the other, yea & flinging away like wild beaſts. And ſo let vs marke wel, that the chefeſt thing which we haue to doe in our afflictions, is to learne to humble oure ſelues, that wee bee not ſo fooliſh and ouerbold, as to take more vpon vs than God gyueth vs leaue too doe, but that wee walke vnder his gouernment, asking counſell alwayes at his mouth, holding ourſelues ſtil to that which is cōmaunded, and not chalenging aught at all to our own ſtrength and power. Yee ſee then a leſſon which it behoueth vs to remember earely and late when God afflicteth vs. But 40 Eliu expreſſeth yet more the thing whiche I haue touched: that is to wit, that God procureth our welfare by the ſayde meanes of humbling vs. And how is that? Bycauſe it is the deſtruction and vndoing of mē to be ſo puffed vp, and to exalt themſelues more than is lauful for thē. Therfore there is no other meanes to drawe them oute of the ditch, and to kepe them from ſtumbling into a deadly fal, but that God do hold them back by afflictions. And ſo ye ſee that the cauſe why w [...]e fall not intoo the graue, is that God afflicteth vs. But therewithall Eliu ſheweth vs 50 howe harſhe this medicine is, in that hee ſayeth that it conſumeth oure fleſhe, ſo as wee haue no more the ſhape of man, but are like vntoo deade men that are taken out of the earthe, and oure bones doe clatter without, and wee can not ſo much as take breathe, but are in continuall tormente, ſo as wee haue no releaſe, but God perſecuteth vs with ſuch extremitie as we can no more. Thus he ſheweth that God can not at the firſt blowe winne that thing at mennes hande, which were to be deſired: that is to wit, that they ſhould knowe themſelues wretched and full of infirmities, and 60 there vpon ſtoup vnto him, but that they muſt be faine to be ouercom with ſtrong hand and continual torments, or elſe they will neuer yeelde and ſubmit them ſelues vnto him. Behold the two poyntes which wee haue to marke. And as touching the firſte, let vs learne to beare our afflictions patiently, ſith wee ſee that they ſerue vs for medicines and ſalues. Is it a ſmall thing for vs to bee drawne out of the graue? Theſe wordes concerne not onely the bodily death whiche paſſeth awaye: but alſo (by a ſimilitude) the euerlaſting damnation is termed heere a graue or a pit. Then are we readie to fall, not to breake our armes or our legges, no nor only to breake our neckes: but alſo to periſhe for euer, and to be wiped out of the booke of life, and to be cut off from the kingdome of heauen. Lo to what ſtate our pride bringeth vs. For ſo long as we flicker after that ſorte in the ayre, and thinke wee haue anye ſtrength of our ſelues, and build thervpon after our own fancie: I ſay ſo long as we be poſſeſſed with ſuche fooliſhe preſumtiō: we are always ready to ſtumble and to periſh. But God hauing pitie on vs, ſendeth ſuch remedie as he knoweth to be conuenient: which is, that he afflicteth vs and beateth vs with his roddes. If we grudge and can not be pacient when God doth ſo chaſtiſe vs: Is it not an extreme vnthankfulneſſe, not to ſuffer God to remedie our deſtruction & to draw vs frō it? So then let vs mark well, that here the holy ghoſt ment to make gods chaſticemēts ſweet and amiable to vs, to the end we ſhould beare them▪ quietly when they be ſent vs. Marke that for one poynt. Verely this will ſeeme ſtraunge too fleſhely reaſon. For [oure fleſhely reaſon will ſaye] coulde God prouide no better meane for oure welfare than by tormenting vs after that ſort? Behoued it him to ſende vs to death that he might call vs vnto life? Surely it is an incredible manner of proceeding if a man debate it according too his owne reaſon: and he will thinke it but a fooliſhneſſe that God ſhoulde kill vs in pardoning vs. For what are afflictions? Signes of his wrath: and wee knowe that all diſeaſes are the meſſengers of death, and that all the ſorrowes whiche we conceiue are drownings of vs. But our Lord ſendeth vs ſorrows, ſickneſſes, and tormentes, and holdeth vs in them as vpon the racke till we can no more, and till wee faynte in ſuche wiſe as our life draweth to the graue. For theſe words concerne not the ſmall afflictions where with we are accuſtomed: but they concern Gods ſending of vs to ſo great extremitie, as there remayneth no more hope in vs. And how is that? muſt God caſt vs into the bottome of death, to the end to drawe vs out againe? But ſo worketh he, and we muſt not pleade againſt him, for we ſhall alwayes haue the worſe end of the ſtaf. And out of doubt, that is the cauſe why the holy ſcripture ſayeth, that it is his ordinarie maner to kil before he quicken, and to bring [Page] to the graue before he raiſe to life. Then let vs vnderſtād that God intendeth heere to exerciſe oure obedience, by trying vs to the vttermoſt ſo as wee can indure no more, no nor ſo much as drawe our breath, but ſeeme to bee vtterly choked. Therefore when our Lorde bringeth vs to that point, it is to the end to know whether we be wholly his, and whether wee can abyde to be gouerned by his hand or no. Howſoeuer the world go▪ when we be tempted in our troubles and greefes, let this ſentence come to our mynde to comfort vs withall: behold it is ſayde that 10 God in bringing men to their graue, intendeth to drawe them out againe: and that in conſuming their fleſhe hee mindeth to reſtore it again: and that in tormenting them with extremitie, hee purpoſeth to comfort them and too bring them to reſt. Seeing it is ſo, let vs take hold of this comfort, and let it ſuffize vs to aſſuage all our ſorrowes: let vs not be out of hart although it ſeeme that we be vtterly forlorne: let vs alwayes paſſe further and further in the ſtrength of this doctrine: and let vs learne to raiſe vp our ſelues by it, euen when wee bee caſt downe into hell.20 Thus ye ſee what we haue to beare in mynde. And afterwarde when Eliu maketh ſo long a deſcription of Gods chaſtizements: it is to ſhew vs how dreadfull his wrath is. And this alſo is a very profitable leſſon for vs. For which of vs thinketh of the greatnes of Gods wrath as it is ſpoken of the holy ſcripture? It is ſayd in the ſong of Moyſes, who knoweth the greatneſſe of thy wrath? And vndoubtedly although Gods wrath bee a fire that conſumeth all things: yet notwithſtanding we thinke not vpon it, but ouerpaſſe it. It is tolde vs in Sermons, and we reade goodly 30 texts of it: but we are not touched with it, nother doth any mā reſt vpon it. For as much then as we make no accoūt of Gods iuſtice, and take it to be but as a ſport: we ought to marke wel the counſell that is giuen vs by the holy ghoſt: like as in this text it is ſaide tha: God breaketh mens bones: that is to ſay, vſeth ſo great violence, as there remaineth no ſtrength at al in them vnconſumed. Their fleſh waſteth and conſumeth away, ſo as there remaineth but an image of death: and a man is ſo continually tormented, as he is like a deade man. It is not without cauſe that all this is 40 ſet afore vs: but it is too the ende to waken vs, and that when God vttereth his iudgementes againſt vs to make vs feele our ſinnes, we ſhould the better be thinke vs that thoſe tormentes are more terrible than can be expreſſed, According alſo as wee ſee howe the holie ſcripture vſeth many compariſons in that behalfe. VVhy doth it likē God to a Lion that breketh and brozeth things with his teeth, and plucketh them in peeces with his pawes? It is not to attribute ſuch a crueltie vnto God as is not cōuenient for him: but to humble vs, bycauſe we be dull and knowe not 50 what it is to feare God, or to ſtande in awe of the puniſhments which he ſendeth vpon ſuch as lift vp them ſelues againſt him. To the ende then that wee may not bee any more poſſeſſed with ſuch dulneſſe, the holy ſcripture ſetteth foorth God in the likeneſſe of a Lion that commeth vpon vs with his teeth and his pawes, to make vs vnderſtand that when he intendeth to ſhewe himſelfe contrarie vnto men, there is no terrour aboue it nor comparable to it. Yee ſee then to what vſe we ought to apply the things that are ſayd here, and that ſuch warnings ought ro ſerue 60 vs aforehand. Alſo ſometimes when we be in trouble and that God falleth ſo vpon vs: It behoueth vs too put the things in vre that are ſpoken of heere, to the end we may knowe that we are not the firſt [which haue bene ſo delt withal.] Yea and vndoubtedly it is a notable place wher it is ſayde that God conſumeth [...]ll a mans fleſhe, that he bruſeth and breaketh, that he ſwalloweth vp, and that hee killeth men. And why? to quicken them. And ſo although his anger be dreadful vnto vs when he viſiteth vs with rigor, and that we be driuen to feele the things that are conteined heere: yet notwithſtanding hee cheereth vs with the hope of ſaluation, which is the only mean to bring vs vnto life. VVherefore ſeeing that our God giueth vs hope, and that we be not the firſt that haue bene ſo delt withal, but that hee hath handled his ſeruantes after that ſorte in all tymes: let vs ſuffer our ſelues to bee as it were ſwallowed vp of ſorrowe, and to be ſet there as in a gulfe. And truely wee ſee that Eliu following that which hath beene ſhewed in the foreſayde ſong of Moyſes, ſpeaketh not ſo without cauſe. Marke then howe this ſentence ought to ſerue vs to double vſe. The firſt is, that when we be in reſt wee muſt take time to bethinke vs howe dreadfull Gods wrath is, to the ende wee may walke in feare and carefulneſſe and ſubmit oure ſelues vnder his hand. And the ſeconde is that we muſt not be too much afrayd when God viſiteth vs ſo roughly, knowing that he hath delt after the ſame ſort towardes thoſe whoſe ſaluation he hath procured. Then let vs not thinke it ſtrange that he ſhould deale ſo with vs, but let vs learne to faſhion ourſelues like vnto thoſe, which haue wayted to be fully comforted at Gods hand after they had bin in heauineſſe, yea euen after they had bene ſwalowed vp of ſorowe. And therewithall let vs marke alſo the long continuance of our afflictions, wherof Eliu ſpeaketh heere. For hee ſayth not that Gods afflicting of a man in ſuch wiſe as hee ſhall ſeeme to be vtterly forlorne, ſhall not be only for one brunt▪ and to releeue him againe byandby after: No, but contrariwiſe when he layeth his hande vpon thoſe whome hee intendeth to afflict, hee maketh it heuier and heuier, in ſo much that if a poore creature be ſore tormented to day, it ſhall bee double to morrowe, and afterward bee ſo increaſed, as it ſhall ſeeme to haue nother ende nor meaſure, and it ſhall continue ſo long, that he ſhal paſſe through a hūdred dethes, before God ſhall ſeeme to releeue him. So litle then ſhall wee be deliuered from our afflictions immediately when we haue felt them: that they muſt be increaſed more and more. For it is the good pleaſure of God, that we ſhould fight againſte many deathes. Truely this ſeemeth right harde vnto vs: howebeit let vs marke that a rough horſe muſt haue a rough ryder, and that for as much as wee bee tough wood, it behoueth vs to haue hard wedges & hard ſtrokes with a beetle. True, it is that we think not ourſelues to be rebels againſt God▪ but if we conſider the thing as it is, without flattering of ourſelues: we ſhall find that the nouriſhing of wilful ſtubborneſſe in vs▪ is no ſmal nor common thing. Some chawe vppon the brydle in ſuche wiſe againſt God, that although their afflictions increaſe, yet they ceaſſe not to gnaſhe their teeth ſtill, and to playe the wild beaſts. And an other ſort pretend ſome token of humilitie: but what for that? They bee ſo fickle, that to day or to morrowe it is quite out of their heads. So long as a man is hild at a baye, he will vndoubtedly ſay I haue [Page] offended my God, it behoueth mee to turne a newe leaf: and hee will not onely make countenaunce afore men thorough hypocriſie that he is willing to amende: but he will alſo thinke himſelf to be vtterly chaunged, and that there is no more any wicked affection in him. But what? if God deliuer him to morrow morning, he will become worſe than hee was, or at leaſt wiſe as bad. See in what plight we be. And therfore let vs not think it ſtrange that God ſhould ſo increaſe his ſtrypes. If he ſee that wee can not be wonne, but that there is ſuch a ſturdineſſe in vs as 10 he muſt be fayne to correct vs a long while, it behoueth him to worke more roughly. Like as when a diſeaſe is rooted peraduenture the diſeaſed perſon will thinke him ſelfe to be rid of it, as ſoone as he hath taken but ſome ſirup, or ſome pill, or hath bin let bloud: I ſay it will ſeeme vnto him that he is throughly whole: but the roote of the diſeaſe is not yet plucked vp, and therfore he muſt be fain too take ſome verie harſhe and bitter medicines, and bee kepte too a diet, and abyde vnder the Phiſitions hande a moneth or twaine, yea or a whole yeare. Euen after the ſame maner muſt God purge vs by diuerſe remedies, and 20 make it long ere hee cure vs, bycauſe this vice of pryde is rooted ouerdeepely in vs, and is entered euen intoo the maree of our bones, ſo that all is infected, and there is no ſoundneſſe in vs, but al is corrupted till God renewe it againe. Thus yee ſee why here is mention made of the long continuing of our afflictions till we can no more: yea and that God muſt be faine to vſe diuerſe remedies, not afflicting vs alwayes after one faſhion, but ſending vs ſome times one kynde and ſometimes another, which thing let vs aſſure ourſelues that he doth not without great cauſe:30 for he taketh no pleaſure in the tormenting of his poore creatures. VVe knowe it is his nature to make vs feele his goodneſſe: howbeit in the meane whyle, foraſmuch as he ſeeth that we are not fitte to receiue it: it is good reaſon that hee ſhould chaunge, and after a ſorte tranſfigure him ſelf, to the end to conforme him ſelfe vnto that which he ſeeth fit for vs. And that is the cauſe why it is ſayd that he chastizeth man with greef vpon his bed. VVhen Eliu ſpeketh ſo, it is to ſhew vs that if God puniſhe vs in good earneſt,40 there is nother releaſe nor truce at al. For his meening is, that though we ſeeke reſt we ſhall finde none, if God bee our enemie, that is to ſay, if we take hold of his wrath. For when the Scripture ſayth that God is our enemie, and is angrie with vs: it meeneth not that he is ſo in deede, but that he pretendeth to be ſo bycauſe we haue neede to be put in feare, that we may be ſorie for our ſinnes. So then let vs marke well, that when a man is ſo tormented, hee is forced to haue warre without end, and if he ſeeke to haue reſt, he ſhall find none. For the hand of God is to long: we ſhall not be able to ſcape from it, till we bee reconciled to 50 him. This is the thing that ought to bee vnderſtoode in this ſentence. And if God giue vs any releaſe, let vs aſſure ourſelues that he bereth with our infirmitie: and the ſame ought to ſerue to our ſingular comfort. For although god examine vs roughly, and bring vs euen to the pits brim: yet notwithſtanding hee giueth vs ſtill ſome taſte of his goodneſſe with it, that wee may take breathe againe. It is ſayde heere that hee hath not graunted this grace vntoo all men, but that he perſecuted ſome in ſuch ſorte as they 60 had no reſt at all. And what meeneth he by ſaying ſo? He ſpeketh not of the reprobates only, but of thoſe whom he had choſen, and whoſe ſaluation he had procured and furthered by that meanes. So then let vs vnderſtande, that when God ſuffereth vs not to be afflicted ouerſore, but giueth vs only ſome litle ſtripes: he hath a reſpect to our febleneſſe, bycauſe he ſeeth we are too weake. Furthermore, when hee ſayeth that a man forſaketh his meate, in ſo much that he findeth no tast in pleaſaunt meates, and woulde fayne be out of the world: It is to ſhewe vs that when we be touched with the feeling of Gods wrathe, and haue conceyued it too the quicke: wee can find no taſt in any thing. VVhat is it then that giueth vs taſt of all the benefits that wee receyued at Gos hand in this worlde? It is his grace. True it is that the heatheniſhe ſort, and the deſpyſers of God whiche are ſaped in their ſinnes, and are become vtterly brutiſhe, and feele no more ſting of greef: doo finde taſte ynough in their pleaſures: yea euen in their beaſtly pleaſures: For they haue not yet conceyued the wrathe of God. But as for thoſe that feele God againſt them, they muſt needes miſlike al things that are deſirable of their owne nature, yea and vtterly lothe them. And why▪ For they cannot take pleaſure, euen to liue. Although this life bee full of much wretchedneſſe, and is as it were a Sea of all miſeries: yet muſt we ſet ſtore by it, bycauſe God hath ſet vs in it, and preſerueth vs in it, to the intent wee ſhoulde knowe him to bee our Creator and father, according as in deede the end why we were created, and why we be mainteyned in this tranſitorie life: is that we ſhould know how it is God that interteyneth vs here, and that we ſhould feele his fatherly goodneſſe, in that it pleaſeth him to haue a care of vs and to gouerne vs. So then our life ought to be deare vnto vs in that reſpect: and when he ſheweth himſelf angry, our life muſt needs be bitter. For it is impoſsible that a man ſhould not deſire too bee fordon when he feeleth that: according as it is wri [...]ten that they ſhall ſay too the mountaynes, couer vs. Thus ye ſee to what point wee are come. And therfore let vs learne to find taſt, firſt of all, in the goodneſſe of our God, to the end that the reſt of his benefits may be pleaſant vnto vs, and that wee may finde ſauor in them. I ſay let vs learne to taſt the goodneſſe of God: that is to ſay let vs not be ſo giuē to worldly things, as that our cheef marke ſhould not be to ſay, let vs ſeeke to obey our God, and to ſubmit our ſelues quietly vnder his hand. Yee ſee then, what we muſt deſire. Haue wee ſo do one? whenſoeuer we inioy the benefits that he giueth vs, whither it be in eating and drincking, or in the reſt of our life: let our reioycing be in ſuche wiſe, as it may bee wholly referred too the acknowledging of the fatherly goodneſſe of our God, too ſay, behold God doeth well ſhewe the care which he hath of our welfare, ſeing he voutſafeth to feede our wretched bodies. Behold, they be but deade carkaſes, and yet God voutſafeth to nouriſhe them. Yee ſee then that it behoueth vs to eate and drinck in ſuch ſorte, as wee may thinke continually vpon the goodneſſe of our God. Furthermore when all things be out of taſt with vs, and that we be ſo ouerpreſſed with anguiſhe as our very life is hatefull too vs: let vs conſider from whence the ſame proceedeth. And that is bycauſe God hath hidden his cōtenaunce from vs, & we feele no more his fatherly goodneſſe which ſhould make vs too [Page] ſinde taſt and ſauoure in all his benefites. So then if wee mourne and bee in perplexitie and anguiſhe, let vs praye God to make vs feele his goodneſſe whiche as yet is vnknowne to vs. And when we feele that, let it ſerue vs not only to take breth by, and to ſet vs in reſt: but alſo to reſtore vs in ſuch wiſe, that wheras we were vtterly diſmayed afore, we may gather newe courage and come againe to the floure of our age, according at it it ſayde heere byandby after. Thus ye ſee what we haue to beare in mynd. To be ſhort, it is ſayd that the fleſh of a man ſhall waſte awaye,10 ſo as it can not bee ſayde any more that he is aliue. Now if it be ſo that we muſt be brought as it were to nothing, and that God doth vtterly diſfigure vs: let vs loke to arme oureſelues with pacience, and not enter into diſputation, although we come to the ſayde extrametie. And why? For it is ſayd that God hādleth the choſen after that ſort. Here is no ſpeaking of thoſe whom he intendeth to ouerthrowe and deſtroy, but of thoſe whome he hath ordeyned to ſaluation, which are in his hand, and whome he guideth. Euen thoſe doth hee diſfigure in ſuche wiſe, as a 20 man would take them to be vtterly forlorn. Seing it is ſo, let vs pray him, that although we become like as dead mē, yethe wil kepe our life hiddē in his hand. And very needfull it is that he ſhould do ſo. For although all men be not afflicted ſo roughly as Eliu ſpeaketh of here, and that God vſe not ſuch rigour but wher he liſteth: yet notwithſtandding generally it behoueth our life to be as it were a kind and ſhape of deathe as Sainct paule ſayth. And as wee ſee that in winter time the trees haue nother floures nor leaues, nor any freſhneſſe in them, but their life is drawne 30 into them. Euen ſo muſt our life bee hidden in the hande of God. And when we haue done him the honour to put him in truſt with it, we ſhall finde in the end, that he hath bene a good and faythfull keeper of it. And therefore if it pleaſe him to bring vs to ſuch an afterdeale for a time, as we ſhall perceiue no token of his fauour, but ſhall ſeeme to be quite alienated from him: let vs tary his leyſure, and mourne til he giue vs again the cherefulneſſe that is ſpoken of here. Now after that Eliu hath treated of the afflictions whiche God ſendeth to the faythfull, and ſhewed 40 that they muſt firſt bee caſt downe before God ſet them vp: hee addeth that when God intendeth to make them feele his goodneſſe and fauor, he vſeth his word towards them. Heere yee ſee the meane whereby God quickneth thoſe which bee as it were alienated from him: that is to wit, he ſendeth them ſuch a meſſenger as is hardly to be foūd amongeſt a thouſande, and he ſhall bring him a meſſage of rightuouſneſſe, [that is to wit] he bringeth him word that God iuſtifieth the ſinner, & receiueth and accepteth him into his fauor Yee ſee then after what ſort we be reſtored 50 when we haue bin as good as dead. And here is a goodly and excellent ſentence, too ſhewe vs that when God ſendeth vs tydings of his goodneſſe, and that his promiſes are declared vnto vs: it is al one if he reached vs his hand to drawe vs out of our graue. VVhat would we more? So then let vs marke well howe it is ſayde heere, that a man ſhall gather newe ſtrength if he haue aſſurance of Gods goodneſſe. And howe ſo? For as I haue ſayde alreadie, our Lorde hath giuen that propertie to his Goſpell, that by giuing eare too the promiſes that are conteyned in it,60 wee take comforte in him, and are aſſured that hee calleth vs to him. Truely this is hard for men to do: For of all the battels that wee haue to fyght againſte the temptations of ourfleſh, the greateſt battell is againſt vnbeleef: and ſpecially when we feele any of Gods chaſtizementes, then bee wee as it were in darkneſſe, in ſo much that oure ſorowe dimmeth our eyes, and although Gods promiſes be ſet afore vs, yet notwithſtanding we can not apply thē to our vſe, but there ſeemeth alwayes to be ſomewhat betwixt vs and them, and that they belong not to vs. Lo in what plight we be: and euery of vs ought to feele it by his owne experience. Vndoubtedly Sathan commeth to intermedle himſelfe in that cace. True it is that we will not denie Gods promiſes: but wee will ſtande as it were in a mammering and ſay, I heare well this promiſe, which is ſo goodly a one as it ought to cheere vp a whole world. But what for that? I linger ſtill in vayne, bycauſe I perceiue not that the ſame ought to pertayne vnto mee. So much the more therfore ought we to marke well what is ſayde here: namely that when god ſendeth vs a man which certifieth vs of his goodneſſe, it is all one as if hee reached vs his hand and ſayde vnto vs. Lo here I am, hitherto I haue afflicted you: and although the ſame hath bin with great rigoure, yet haue I not done it as a iudge that intended to puniſh your miſdeeds according as you deſerued, but as a Phiſition too heale you. True it is that you felte it not at the firſt, I was fayne to vſe ſearing, corzying, ſearching of the bones, and other verie violent remedies: but in the meane whyle I procured your health by it: and therfore conſider you of this my goodneſſe. Thus yeeſee that when ſo euer God giueth vs the holie Scripture into our hande, and we finde there any promiſe of his mercie, or if hee ſende vs a man that is able to warrant vs the forgiueneſſe of our ſinnes: it behoueth vs to conclude thus: how ſoeuer the word go, my God will pitie mee, and indeede he ſheweth it by ſending me this recorde, and ſpecially by this benefite, that the Goſpell is preached vnto vs. For we knowe that the vſe of preaching is to vnbind vs vpon the earth to the intent we ſhould be vnbound in heauen. The chief ende for which God will haue his worde miniſtred vnto vs, is that for as much as we are hild priſoners vnder euerlaſting damnation: thoſe that are ordeyned too bee miniſters of Gods worde, ſhould vnbinde vs and releaſe oure ſinnes, that is to ſaye, warrant and beare witneſſe vnto vs of it. VVee knowe it is the peculiar office of God to forgiue ſinnes: It belongeth not to men: but our Lord Ieſus Chriſte ment to expreſſe the power and workefulneſſe that is in preaching, by ſaying that therethroughe our ſinnes are forgiuen vs, yea euen by mortall men. And that is the cauſe why Saincte Paule ſayeth expreſly that the meſſage whiche is committed vnto vs is the meſſage of attonement or reconciliation. Then if we be in a Chriſtian church, and the Goſpel be preached there purely: let vs bee ſure that God hath committed the keeping of the keyes of the heauenly kingdome, vnto the men that doe ſo beare abroade his word. And to what purpoſe? To the end to open vs the gate of ſaluation. Let vs aſſure our ſelues that hee hath giuen them authoritie too breake oure bands according as it was foretold by the Prophete Eſay, that leſus Chriſt ſhould bee ſent to preache deliueraunce to poore priſoners. Hee hath not done this in his owne perſon onely accompliſhing the ſayde promiſe: but hee [Page] doeth it ſtill alſo dayly by his miniſters. True it is that Ieſns Chriſte is the partie that hathe let vs looce from the bondage of ſinne and euerlaſting damnation, wherein we were by nature: But yet hath hee committed the ſame charge to all ſhe peherdes of his Church. Ye ſee then that the thing whiche wee haue to beare in mynde when Eliu ſheweth vs the meane wherby God reſtored thoſe whom hee had ſent as it were vnto hell, and which were as good as drowned: is that he ſendeth them a meſſanger that is able to warrant them rightuouſneſſe. And he ſpeaketh purpoſely 10 of ryghtuouſneſſe, not bycauſe thoſe whiche ought to comforte vs ſhoulde vſe flatteries too make vs beleeue that wee bee ryghtuous, and preache vnto vs oure owne vertues and merites: no: but the rightuouſneſſe which he ſpeaketh of heere, is that God is made at one with vs, And howe is that? Bycauſe he imputeth not oure ſinnes any more vnto vs. Then are we rightuous, not in our ſelues nor through our owne vertues, but bicauſe it pleaſeth God to forgiue vs. And it is a poynt which wee ought to marke well. For when the world ſeeketh ryghtuouſneſſe,20 it is by bringing mens own deſerts vnto God, and it imagineth that although they haue done amiſſe, yet they are able to make him ſome amendes. Behold thee common vſe or rather abuſe wherewith men deceyue themſelues. For if they bee combered with any heartgreefe, by feeling the vengeance of God, they fall to conſidering with them ſelues: Howe nowe? Haue I not liued well? Haue I not ſerued God as I ought to doe? And though I haue committed ſome fault: is ther not ſome meanes to recō pence it withall? Yes. And I haue done this and that. Behold 30 I ſay howe men would euer put ſome barre in Gods way, to the end he ſhould haue no vantage of them. Thus ſeeke they their rightuouſneſſe in their owne merits. But when God intendeth to giue vs a rightuouſneſſe whereby we may ſtande before him, he vſeth a contrarie kynde of ſpeach, which is: that he admitteth vs and accepteth vs for ryghtuouſe by couering oure ſinnes. VVhere on then ſhall our ryghtuouſneſſe reſt? On the free mercie of our God, bycauſe that when hee hath once ſcoured awaye oure ſpots with the bloud of his ſonne, and diſcharged vs 40 from death and damnation by the raunſome which oure Lord Ieſus Chriſt payde vpon the Croſſe, he wipeth oute our ſinnes, and layeth not oure offences to oure charge. Thus the ryghtuouſneſſe which is preached vntoo vs by Gods meſſengers, is that wee be iuſtified or accepted for ryghtuous. And it is not without cauſe that the holye ſcripture vſeth continually the word iustifie. It might wel ſayd that we finde fauour or grace when God pardoneth vs, according alſo as it is often ſaid ſo: but the holieghoſte thought it not ynough to vſe ſuch words. And why? For 50 ſo long as wee bee ſinners, God muſte needes hate vs: wee knowe that hee is the welſpring of ryghtuouſneſſe, and there is no agreeument betwene him and vnryghtuouſneſſe. Therefore ſo long as we be ſinners, we be lothly in Gods ſight, and hee muſt needes reiect vs: and (to bee ſhort) we haue no enteraunce vnto God, till wee bee iuſt and ryghtuous. Nowe then, howe become we rightuous? It is bycauſe God regardeth not oure ſinnes, but buryeth them and hydeth them, and clenſeth vs from them. So then our ſinnes are wiped out in the death and paſsion of 60 our Lord Ieſus Chriſt, in ſo much that wee bee taken for ryghtuous, and God findeth no more fault with vs, when he accepteth vs after that ſort for his ſonnes ſake. This is the ryghtuhuſneſſe that is ſpoken of in this ſtrayne. Furthermore, whereas it is ſayde expreſly, that the meſſenger which recomforteth vs, is one among a thouſande: It is to make vs ſet the more ſtore by the benefyte, whereof wee ſildome make account: that is to wit, of the meane of our attonement or reconciliation. Then is it declared, that the ſame is no baſe nor common thing. It can not at all times be ſtumbled vpon that we ſhould haue a man ſente of God to warrant our ſaluation, or to bee the meane of oure attonement with him: and therefore it is no ſuche thing that wee ſhoulde caſt it vnder our feete. And that is the cauſe, why the Prophete Eſay ſayth: how beutifull are the feete of them that bring glad tydings of peace? Nowe by the feete the Prophet meeneth their comming and preſence, as if hee ſhoulde ſay, if the worlde knewe what a benefite it is when God declareth his mercie vnto it, it would loue and eſteeme thoſe that preache the Goſpell, and it would acknowledge that God hath committed ſuche a treaſure vntoo them, as ſurmounteth all the goods that we can wiſhe. Sainct Paule alſo alledging the ſame text, applyeth it to ſhewe that the preaching of the Goſpell is a ſingular gifte of God. Then let vs not thinke that the ſame commeth of men: but let vs be fully aſſured and reſolued, that God ſeeketh vs when his Goſpell is preached vnto vs. God muſt bee the builder thereof, ſuch goodneſſe muſt proceed from him: and therefore if wee father it vpon men, it is too great an vnkyndneſſe. VVherefore let vs beware that wee deface not the goodneſſe of God: and when the Church is in ſuch order that we haue preaching and all other things: let vs aſſure our ſelues, that it is all one, as if God came to ſeke vs, to bring vs to ſaluation. And there withall let vs knowe, that hee granteth not that grace and priuiledge to al men. In good ſoth ther are countries which we eſteeme, and alſo (to the worldward) are to be more eſteemed than we: which yet notwithſtanding haue not the meſſage of ſaluation. Let a man go through the whole world, let him ſerch al natiōs, yea euen thoſe which haue bene moſt excellent in times paſt, let them go ſeeke in Greece where al ſciences of the world were incloſed, as it ſeemed: let him go into Italie, into Fraunce which now is in ſome eſtimation, or let him go into Spaine: And what ſhall hee finde, but vtter deſolation? For there, not onely thoſe which ought to be the meſſengers of ſaluation are vtterly dumme, but (whiche worſe is) yee ſhall heare maſtie dogges barking oute blaſphemies againſte God, and yee ſhall ſee wretched ſoules led too deſtruction, and the Diuell hunting euerie where after his praye. For vndoubtedly looke howe manye preachers goe vp into their Pulpits, ſo many dogges are there to hunt and fetche in the game, and too bring it into Sathans toyles, that the wretched ſoules maye goe to damnation. But heere wee haue Gods promiſes preached vnto vs, to leade vs to ſaluation. Therefore wee ſee it is not without cauſe ſayde, that a faythfull meſſenger of Gods grace, is an odde man among a thouſande, and ſo rare a benefite, as wee ought too eſteeme hyghly. Howe be it this is not ſayde to make vs eſteeme the perſons, but to make vs to receyue the benefite which is miniſtered vntoo vs by them with the greater reuerence, [Page] that is to ſay to make vs receyue the grace of God, for ſo much as it pleaſeth him to drawe vs to him, and to iuſtifie vs of his fatherly loue, ſhewing vs that although wee bee wretched and miſerable, and that there bee nothing in vs but deathe and damnation, yet hee will not leaue vs there, but deliuer vs by the meane of oure Lorde Ieſus Chriſte.

Nowe let vs fall downe before the face of oure good God, praying him ſo to make vs feele our faultes, as wee may mortifie all our luſtes more and more, and bee withdrawn from the corruptions of this world, and frame our ſelues to ſeeke vnto him: and that for as much as in this mortal life we be ſubiect to much wretch edneſſe and miſerie: It may pleaſe him to reach vs his hand from aboue too deliuer vs from them, after hee hath once taken vs from the gulfe of death. That it may pleaſe him to graunt this grace not onely to vs, but alſo to all people and nacions of the earth, &c.

The .Cxxvj. Sermon, which is the fifth vpon the .xxxiij. Chapter.

This Sermon is yet ſtill vpon the xxiij. xxiiij. xxv. verſes, and then vpon that which is added heere.

29 He ſhal pray, God and appeaſe him, and behold his face in triumphe, and a mans rightuouſneſſe ſhall be reſtored vnto him.

WE ſaw yeſterday that whē God afflicteth vs, he procureth oure 20 ſaluation by that means, although it ſeeme not ſo to vs. True it is that the wicked ſhalbe afflicted too: how be it it doth but make thē hardhearted and chafe againſt God: and ſo little fare they the better by their afflictiō, that it doth the more bewraye thire wickednes, & bring them to the full meaſure of it. But whē God afflicteth his choſen, he ouermaſtreth & mortifieth thē in ſuch wiſe, as they tremble before his 30 maieſtie, & becom vtterly diſmayed & like mē half dead, inſomuch that there is no more hope of life in thē in reſpect of themſelues and to the worldward: and finally, ther remaineth nothing for them but that God ſhuld haue pitie of them. And Eliu ſetteth out the meane whereby god maketh his chaſtizemēts auaileable towards the faithful: that is to wit, by comforting them through his goodneſſe and by telling them that he is readie to forgiue their ſins. For althoughe afflictions bee for oure profite, and ſerue vs for medicines and ſalues, as was ſhewed yeſterdaye:40 yet notwithſtanding it appeereth not ſo, but by the ende. Nowe the ende is ſhewed vs heere: whiche is, that God reacheth vs his hande, aſſuring vs that hee will bee mercifull too vs howe ſo euer the worlde goe, notwithſtanding that hee hath handled vs roughly. Then let vs marke well, that the life of oure ſoules conſiſteth in the worde of God, whereby hee gyueth vs aſſurance of his mercie and goodneſſe towardes vs. And too the intente wee ſhoulde eſteeme this benefite as it deſerueth: it is ſayde that hee which is the warranter of the remiſsion of oure 50 ſinnes, is as an odde man among a thouſande, ſo as hee is not to be found at aduenture, but is a treaſure which God reſerueth to thoſe whome hee thinketh good. Beſides this, I haue tolde you that God in promiſing men the forgiueneſſe of their ſinnes, giueth charge and commiſsion too the miniſters of his word, to drawe them from death, according as it is expreſſely ſayd, that the keyes of the kingdome of heauen are committed to thoſe which preach the Goſpell. Too what ende? To forgiue ſinnes: not of their owne authoritie, but to the intent that the wretched ſinners 60 may be the better aſſured of their ſaluation, and not doubt but God receyueth them to mercie. Therefore the miniſters tell them in his name, that they bee quit before his iudgement ſeate. And this is the cauſe why it is expreſſely ſayde, that God will haue mercie of a man when hee ſendeth him a good and faythfull teacher, and giueth his appoynted miniſters the ſayde charge and office of reſcuing and deliuering the wretched creature that was in way of damnation. Howe be it to the ende that all theſe thinges may bee the better vnderſtoode: heere are three points to be marked. The one is that Eliu ſheweth vs the cauſe and foundation of the forgiueneſſe of oure ſinnes: namely that God is mercifull vnto vs, and of his infinite goodnes wil not haue vs to periſh. That is one point. The ſeconde is, that the office of ſuch as preach the Goſpell, is to drawe wretched ſoules out of death, and to ſet them at libertie. And the third is, that the ſame is not done, but by expreſſe commiſsion giuen of God: according alſo as it belongeth not to a mortall man to take vpon him ſo hygh a thing, which is aboue our abilitie. Then as touching the firſt point we ſee that the holy ghoſt bringeth vs here to the welſpring, of the grace which wee obteyne of God. VVhen he forgiueth vs ourſinnes, why is it? Not for that we are worthy of it: not for that we are able too bee beforehande with him: not for that we bring any thing that ought to procure his fauour towards vs: but bycauſe he loketh vpon vs with mercy. To be ſhort, the holy ghoſt fathereth the remiſsion of our ſinnes vpō the only free goodneſſe of God, for wee be ſo wretched as there is nothing but damnation in vs. Behold, it pleaſeth God to ſuccour vs, and he doth it not for any thing that hee findeth in vs, ſaue only infinite miſeries: but of his owne goodneſſe which moueth him thervnto. This then is a point which we ought to marke well, to the end that when we come to obteyne forgyueneſſe at Gods hand we may not imagin to appeaze him with our owne merits, nor to be particauſers of the remiſsion of our ſinnes, but looke vpon that which is told vs here: that is to wit that when God will haue pitie of vs, he receiueth vs to mercie out of hand. And ſo Eliu ment to aduertize vs, that God doth not alwayes make vs to feele that goodneſſe: but that although he loue vs, and bee minded to prouide for the things which he knoweth to be profitable for vs, yet doth hee not alwayes giue vs that feeling, [Page] but hideth it vtterly from vs: as when God afflicteth vs, it is ſayde that he turneth his backe to vs, or elſe that hee voutſafeth not too looke vpon vs, or elſe that his countenaunce is louring towardes vs, and that we be not able to beholde it. Then let vs marke well, that the faythfull ſhal now and then be diſmayed, and ſeke God, and not be able to find him: not that he hath forgotten them, or reiected them, but bicauſe hee will not as then make them too feele his loue. And that is the cauſe why Eliu ſayeth expreſſely that God is mercifull to vs when hee ſendeth 10 vs witneſſe of the forgiueneſſe of our ſinnes by his word: not that hee was not ſo before, but bycauſe wee are then ſure of it by experience, and do as it were take poſſeſsion of his goodneſſe which was vnknown vnto vs for a time. The ſeconde poynt was, that the office of ſuch as preache the Goſpel, is to forgiue ſinnes. And it is a notable poynt: For without that, we were vtterly forlorne: and paſt recouerie. Ther is none other meane to giue vs hope of ſaluation, than by aſſuring vs that oure ſinnes are forgiuen afore God, and wee quite and cleane diſcharged: For (as 20 it hath bene ſayd) that is the ryghtuouſneſſe whereby we are acceptable vnto him. So long as oure ſinnes are imputed vnto vs, God muſt needes hate vs: and what elſe is the beeing of Gods wrath vpon vs, but a bottomleſſe gulfe of all curſedneſſe? Againe, when wee be reconciled vntoo him, the gate of Paradiſe is opened vnto vs, he acknowledgeth vs for his children, and the heritage of heauen is alreadie prepared for vs. And howe may that be obteyned? By hauing good and faythfull teachers too preache the Goſpel vnto vs. For the end whereat God ameth,30 is attonement or reconciliation with vs, according as Sainct Paule declareth, where hee expreſſeth that the propertie of the Goſpel is, to be a meſſage of attonement betweene God and man: which is, that Ieſus Chriſt who knewe no ſinne, but was the vnſpotted Lambe, did put himſelfe vnder the curſe of our ſinnes, to the end that we ſhould finde the rightuouſneſſe of God in him, that is too ſaye, after wee are waſhed in his bloud, and haue put oure ſelues vnder the ſacrifice which hee hath offered, wee bee taken and reputed for rightuous, bycauſe the ſayde ſacrifice 40 had the power to put away all faults and offences. Lo what it behoueth vs too marke in this place. Therefore when ſo euer we reade the holie ſcripture, or come too a ſermon, when any promis of Gods goodneſſe is ſet afore vs: let vs aſſure our ſelues that then God warranteth his loue towards vs, to the end we ſhould be deliuered from death wherein we were plunged. And although wee heare but a mortal man, and that his voice be but a ſound which diſperſeth and vaniſheth in the ayre: yet muſt we beleue, that God will worke in ſuch wiſe by his power, that the 50 ſayde doctrine ſhall bee ſufficient too deliuer vs from the damnation wherin we are, and from the bondage of ſinne, ſo as we ſhall paſſe out of the bonds of Satan, and bee ſet cleere before God, and this ſaying (namely what ſo euer you loſe in earth ſhal be loſed alſo in heauen) cannot faile vs. And ſo wee ſee of what importaunce this worde is where it is ſayde deliuer the ſinner or ſet the ſinner free. For when God giueth expreſſe charge to ſuch as ſpeake vnto vs, to drawe vs out of the gulfe of death, that wee myght enter intoo Paradiſe, it is all one as if his voyce ſounded 60 from heauen. And in verie deed Saint Iames ſpeaking of priuate perſons, ſayth that he which warneth his brother, ſhal ſaue a ſoule that was loſt. If this take place in al thoſe that bring men into the good waye when they were out of it: what ſhall it doe ſeeing wee haue the ſpeciall zeale which oure Lorde Ieſus Chriſt hath giuen to his word, at ſuche time as the ſame is preached to vs by the ſheepeherds of his Church: that is to wit, that their office is to releaſe and forgiue ſinnes, (as I haue alledged already out of Saincte Iohn,) and to bynde and vnbynde (as I haue alledged out of Sainct Mathew?) To be ſhort, we ſee what the power of the Goſpel is, when we receyue the promiſes of it by faith: namely that it is as much as if god ſhuld reache vs his hande from heauen, too pull vs out of the dungeons of death. And herewithall let vs marke for the third point, that this is not done, but by Gods ordinance: and it ſerueth for a difference betweene the Goſpell, and the blaſphemies of the Pope. For the Pope vpholdeth, that he and his Chaplens haue the keyes of the kingdom of heauen, and the office of forgiuing. But what commiſsion can they ſhewe for it? For they tye the forgiueneſſe of ſinnes to ſhrifte. And where did God euer tell men, that it behoueth men to ſhriue them of all their ſecretes in the eare of a mortall man, too obteyne mercie? God declareth, that if the ſinner ſighe for his ſinnes, hee will be mercifull to him. But beholde a mortall creature preſumeth to make a lawe, and to ſhet men out of Paradyſe if they obſerue it not. Is not that a notoriouſe vſurping of Gods power? Beſides this, the Pope hathe his Bulle [...], indulgences, pardons, and ſuche other things, too ground the forgiueneſſe of ſinnes vpon: and therewithall he mingleth the bloude of martyrs, as hee that meeneth expreſſely too deface the vertue of the deathe and Paſsion of oure Lorde Ieſus Chriſte. And yet notwithſtanding, in the meane whyle hee hath no promis of the Goſpell, hee hath nothing but toyes, ceremonies, ſorceries, great croſſes vpon the backe, and ſuche other traſhe whiche in concluſion are nothing but Satans gewgawes. But contrariwiſe it is ſayde, that there can be no forgiueneſſe of ſinnes withoute Gods meſſage, that is too ſaye without preaching and doctrine. VVhen the Pope forgiueth ſinnes, he is dumme, hee bringeth not one iote of Gods worde, nother hath hee any thing but charmes and ſorceries as is ſayde afore. Moreouer hee layeth tyrannous lawes vpon mens neckes, to ouerthrowe the meane which our Lord hath ordeined: againe he abridgeth God himſelfe of his libertie, and there is no let in him to diſappoint God that he ſhould not receyue ſinners to mercie. Ye ſee then that the Popiſhe Churche is the Diuels ſynagoge, deſtitute of the forgiueneſſe of ſinnes, and conſequently damned, ſo long as it holdeth it ſelfe too the tradicions of Antechriſt: For it is impoſsible that it ſhoulde be reconciled vnto God. But on the contrarie parte, wee ſaye that mennes ſinnes are forgiuen them by receyuing the meſſage of the Goſpell, and that the ſame hath not to do with the ceremonies that men haue deuiſed, nor with the lawes whiche they haue inuented at their owne pleaſure, but onely that wee muſt followe the order and rule which oure Lorde Ieſus hath ſtabliſhed, who hath the remiſsion of ſinnes in his hande. He hath giuen vs a meane whereby he will haue it done: which is, the preaching of his Goſpell, and the receyuing of it with aſſured fayth. [Page] Therfore if we ſticke to that ſimplicitie, we may be ſure that the commiſsion commeth from aboue, and that men take not ne vſurpe not any thing vppon them of their owne brayne. Thus ye ſee what we haue to marke vpon the word where it is ſayd, that God will pitie him and deliuer him. Then muſt euery whit of it come from aboue, and none but God only muſt woorke in this behalfe by his free goodneſſe, according alſo as he himſelf proteſteth by his Prophet Eſay ſaying, I am hee, I my ſelfe am hee whiche wipeth out thine iniquities O Iſraell. Then muſt 10 ſuch a benefite needes procede from him: For it is not in any creature too giue it vnto vs. Now wee ſee what ſubſtāce there is in this text, ſo it be wel vnderſtood. And immediatly after it is ſayd, too the ende that his ſoule ſhould not enter into the pit. VVee haue ſeene already heretofore, that the wretched ſinners are neere to the graue, and that they are as good as deade and conſumed ſo long as God purſueth them with rigor. But now Eliu addeth, that God preuenteth that miſcheef by ſending the ſaid meſſage of the releaſe of our ſinnes, ſo as wee fall not into 20 the graue, that is to ſaye, wee periſhe not. For the cace here ſtandeth not only vppon temporall death, but vpon damnation: wherin wee ſhould be vtterly ouerwhelmed if God did not preuent it, and preſerue vs of his infinite goodneſſe. Thē let vs marke, that whyle wee be afflicted, wee bee couered with the darkneſſe of death, and it ſeemeth to vs that there is no getting out of it: but yet notwithſtanding, euen in that time God ſuſteyneth vs as it were in couert: and although wee perceyue not that we reſt vppon him, yet notwithſtanding hee ſheweth vs that 30 fauour. For without our knowledge, it behoueth God to worke in that behalfe, although wee cannot conceyue it. And vndoubtedly when wee begin too take hold of his goodneſſe by fayth, we muſt not lay the firſt point of our ſaluation there: but wee muſt mount vp hygher: namely that he choze vs before wee were borne, and that from thence forth hee continueth his goodneſſe alwayes towards vs. So then let vs marke, that God of his owne goodneſſe choze vs after a ſecret maner incomprehenſible too our naturall vnderſtanding. Agayne when it pleaſeth 40 him to manifeſt his goodneſſe vnto vs, (which thing hee doeth when his goſpell is preached vnto vs) hee ſheweth vs that hee is willing to haue vs deliuered from the graue. Therfore wee perceiue our deliuerance and ſaluation when we taſt of the promiſes of his goſpell: not that it is done throughly at the firſt, but God giueth vs ſome ſmall taſte of it, confirming the ſame more and more in vs, vntill wee ſee the gate of Paradiſe wyde open, and that we be deliuered frō the graue. Lo what we haue to marke vppon this ſaying. Furthermore when Eliu ſayeth that 50 God hath found reconciliation: let vs marke that hee intendeth here to expreſſe yet better, the thing that he touched euen now. VVhich is, that we muſt father the attonement which God maketh with vs, vpon Gods owne free goodneſſe, and that it is hee whiche worketh, yea euen before wee could haue any thought or mynd to come vnto him. For he muſt be fayne to ſeeke vs when we be gone aſtray and haue forgotten him, according too the ſaying of the Prophet Eſay. True it is that we are often commaunded to ſeke God, and to turne vnto him when he haue offended.60 But what for that? It cannot be done except he teach vs inwardly and touche vs ſo to the quicke, as we may be inforced to miſlyke of our ſinnes. Againe who is hee that giueth vs any hope, or that cauſeth vs to runne vnto God for refuge? Is it not he himſelfe, by inlyghtening vs with fayth? So then it is not without cauſe that Eliu addeth, that God found reconciliation. And why? For when hee afflicteth vs, hee prepareth vs aforehand too receyue the grace that hee intendeth to giue vs. For ſo long as we bee puffed vp with pryde, Gods goodneſſe hath no entrance into vs: So long as we be hardned in our ſinnes, we beate back the ſayd grace a greate way from vs: And ſo long as we be ſaped in our filthineſſe, ſurely we cannot taſt of the reconciliation whiche is made by our Lord Ieſus Chriſt. Therfore God muſt be fayne to worke here: & the work muſt bee altogither his. And how worketh hee? Firſt by bringing vs to the knowledge of our ſinnes by the hartbyting which hee giueth vs, according as it hath bin ſayd hertofore, that he ſendeth vs inward feare, as if he ſoūded a trumpet to ſummon vs to his iudgement. Ye ſee thē that God calleth vs home to him by ſecret inſpirations, when he ſeeth vs gone aſtray and diſtraught. And beſides this, he appointeth men to warne vs, and to reproue vs. And ſurely that is another greate benefite, when we haue good and faythfull teachers that ſhewe vs our ſinnes to the quicke, and threten vs with euerlaſting damnation. Furthermore if this ſuffize not, (as wee ſee that wee are dull vppon the ſpur, and God had neede to kick & prick vs more roughly) hee addeth the correctious of his hand, and afflicteth vs. And here ye ſee how wee muſt profit ourſelues by corrections, to the end we be not like ſtithies to beat back the ſtrokes. Neuertheleſſe it is only Gods working, who to bring that to paſſe, giueth vs harts of fleſh, and ſoftneth the hardneſſe that is in our curſed [...]ature. VVell, then hath God made his corrections to take place. Then is it hyghe tyme for him too manifeſt his mercye vntoo vs, and to make vs to taſt it. So then we ſee well th [...] is he which findeth reconciliation, and that we on [...] can do nothing aforehand, but rather wee ſtill drawe backe from him. VVhen God teacheth vs, in what plyght [...] wee? And if he let vs alone, are wee not as it were drunken in our luſtes without thinking vpon him at all? And although he ſend vs good warnings, and that we be conuicted of our euill: yet notwithſtanding wee labour ſtill too burie it, too the intent it ſhoulde not bee ſeene at all. Other ſome grind their teethe and chafe when God ſheweth them their ſinnes, and they can ſo little abyde it, as they doo nothing elſe but byte and kick. Otherſome become as it were vtterly ſenſeleſſe, and there is ſuch a dulneſſe in them, as there followeth no amendment for all that euer a man can ſay: and therfore it behoueth God to worke in that behalf. And againe when hee ſhall haue afflicted vs to the vttermoſte, yet ſhall there not be a ryght odedientneſſe in vs, yea and when wee bee euen confounded, wee ſhall be ſtill like wretched mad men, according as wee ſee it happened too Cayn and Iudas. Lo in what plyght wee ſhoulde bee if God wrought not in vs, And therfore if wee haue not this meſſage of ſaluation, what ſhall become of vs? Although wee were throughly tamed, and did nothing elſe but ſighe and grone: yet notwithſtanding all would turne but to deſpaire in vs. So thē, it behoueth vs that the acceptable tyme come vnto vs, [Page] according as it is ſaid in another place of Eſay, behold the acceptable tyme, behold the dayes of ſaluation. And why doeth he terme the tyme of ſaluation an acceptable time? Bycauſe God hath chozē it of his owne mere goodneſſe. And that is the cauſe alſo why it is ſayd in another place of Eſay, Comfort yee, Comfort yee my people, ſhall the Lord ſay. Thus is it his doing too comfort vs in our afflictions, or elſe wee ſhould bee ſwallowed vp with ſorowe. And therfore hee addeth, that hee repenteth him at the hart, that hee had ſcourged his people, and telleth them 10 that the tyme of comfort is come. Herein wee ſee a more certayne declaration of the thing which is touched breefly here, which is, that it is Gods peculiar office to find recōciliation. Neuertheleſſe Gods will is to do it by his miniſters. And ſo, as oft as the promiſes of the goſpell are offered vnto vs, wherin God calleth vs to him, and ſheweth himſelfe fauorable for our Lord Ieſus Chriſts ſake, giuing vs the grace to taſt of that goodneſſe, and aſſuring vs that he is ready to receyue vs to mercye: let vs aſſure ourſelues that then is the conuenient tyme whiche hee 20 hath appointed for our ſaluation: Then let vs humble ourſelues, and bee ſure that wee haue not preuented him, but that he hath ſought vs. And therewithall let not vs be behind hand vppon ſuche occaſion. According as ſainct Paule in all edging the ſaid text of Eſay which I haue touched, ſheweth vs that wee muſt bee ready to come when our Lord calleth vs, and that we muſt not driue off from day to day when reconciliation is found out and offered vnto vs. And herevpon Eliu concludeth, that a man being ſo comforted by the meſſage that God ſendeth him, becommeth 30 yong agayne and is reſtored, and his fleſhe becommeth as freſh as a yong chyldes. VVherin hee ſheweth the true meane of cōforting vs. VVhich is not to forget God, and to ſeeke fond vanities to ſotte our ſelues withall: but to be certified of Gods goodneſſe. And it is an article which wee ought too marke well. VVee ſee after what ſort men labour too comfort themſelues: namely, by forgetting God: For it ſeemeth too them too be a melancolike matter too thinke vpon him. And in good ſooth, how many are there which will ſaye ſtoutly ynough, that they bee 40 Chriſtians, and yet notwithſtanding when they intend to be mery, they dryue away all thought of God and of eternall life: and not only ſo, but alſo offend God of ſet purpoſe. And why? For they cannot be mery, but in doing euill. Seing then that the nature of men is ſuch, and that we be atteynted with that diſeaſe: let vs looke well to our ſelues, and be ſure that our mirth ſhall not be bliſſed from aboue, except we be aſſured of the remiſsion of our ſinnes. Therfore if wee haue Gods fauour ſo as wee can call vpō him, as Eliu will byandby adde: therin conſiſteth 50 our true gladneſſe which is alowed of God, & is laſting, and will bring vs to ſaluatiō. But ſo long vs we know not in what cace wee are with our good God, ne ſeeke to be reconcyled vnto him, but lie routing ſtil in our own filthineſſe: the more wee deſire to be mery, the more wee kindle Gods vengeance againſt vs, the more we increaſe ſtill the fire of his wrath, and wee plundge our ſelues the deeper into the bottomleſſe pitte. Yee ſee then how it is more than needfull that it ſhuld be ſhewed vs how much it ſtādeth vs in hand to be well aſſured of Gods mercifulneſſe 60 towards vs. And that alſo is the cauſe why the holy ſcripture (when it treateth of giuing ioy and comfort vnto vs, (doeth alwayes ſet before vs the fauour of God, ſaying: Behold, your God is mercifull to you, and therfore bee glad. Beholde, your redemer ſeketh to ioyne you and knit you to God his father, and therfore be ye glad, be ye quiet, and bee yee at reſt in your conſciences. Hereby wee are admoniſhed that we muſt needs be in trouble and vnquietneſſe, ſo long as we knowe not in what cace we bee with God. True it is that the wicked will ſeeke meanes ynough too make them ſelues mery: and in good fayth, they ruffle it out (as you ſee) in deſpizing God: but howſoeuer the world go, yet doeth God ſend them ſuch prickings and torments of mynd, as they bee ſore diſtreſſed: and if they daunce, it is after the faſhion that is ſpoken of in Moyſes: namely, that yet neuertheleſſe ſin is at their dore, and there wayteth for them like a dog that wayteth for his maiſter. Ye ſee then that the wicked may ruffle it out, but yet can they not go out of their dores without gnawing of their conſcience, and God muſt ſtill hold them at that bay. Therfore ſomuch the more ought wee to thinke vpon this doctrine, that is to wit, that wee turne not our backe vnto God, ne bury not our ſinnes whē we would haue peace: but that wee alwayes haue ſome promis of God too comfort vs. And when wee ſee that God allureth vs to ſaluation, let vs be glad of that: For thē ſhall our gladneſſe bee bleſſed. And if wee haue the taſte that God is our father, it will ſanctifie all our ioyes: but without that, we muſt needes quayle, and there is no way for vs to reioyce. Marke that for one point. And for the ſecond, wee haue alſo to marke, that the only grace of God ought too ſuffize vs though wee haue neuer ſo many ſorowes mingled with it, according as God will excerciſe vs. For hee wil not ſend vs full ioye, ſo as we myght laugh with open mouth as they ſay. Yet notwithſtanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father, and that we ſhall find mercy with him. Then if we haue this priuiledge of abilitie too call vpon our God, and can aſſure our ſelues that the gate is open to vs, and that we ſhall haue good acceſſe vnto him in the name of our Lord Ieſus Chriſt: I ſay, if we can haue that boldneſſe (not thorough our owne raſhneſſe, but for that he hath voutſafed too open his holy mouth too witneſſe his loue vnto vs (whiche thing hee doeth when his goſpell is publiſhed) let vs aſſure our ſelues that we muſt reſt wholy thervpon, and though we haue neuer ſo many ſorowes and incomberances. Yea and it behoueth vs too paſſe further, and to ſurmount them all, and to reioyce in our miſeries and tribulations: ſeing that Gods loue is printed in our harts by his holy ſpirit: that is to wit, ſeing that God voutſafeth too bee our father and ſauiour, and hath ſhewed the ſame not only by his word, but alſo in very dede in the perſon of his only Sonne whom he hath not ſpared but giuen too the death for vs. Thus yee ſee what we haue to marke where it is ſayd that a man ſhall gather new ſtrength, and be reſtored againe, and that his fleſh ſhal become as freſh as a yong childes. For it ſerueth to ſhewe, that although wee feele many miſeries in this world (as it is certayne that we muſt haue many aduerſities in paſsing through this tranſitory life:) yet notwithſtanding we ſhall not ceaſe to haue a ioye that ſhall ouercome and get the victory of all things, if our Lord comfort [Page] vs in his goodneſſe. And this is it which Sainct Paule meeneth when hee ſayeth, that the peace which paſſeth all mans vnderſtanding ſhall get the vpper hand in our harts. VVhen he ſpeaketh of this peace of God, he meeneth the gladneſſe which in giuē vs through the remiſsiō of our ſinnes. And further he ſayeth, that the ſame peace paſſeth al mans vnderſtanding. And afterward he addeth, that the ſame getteth the vpper hand or victory in our harts. His meening is that whyle we liue in this world, we ſhall haue many troubles and greefes, yea and be in daunger 10 of death at euery blowe: and yet notwithſtanding that the ſayd peace of God getteth the vpper hād, and maketh vs conquerers in fighting. And vndoubtedly ſyth wee ſee that our Lord inlighteneth vs: it ought to ſuffize vs, according as it is ſaid in the fourth Pſalme, that all the welth of the world cannot make them ſo glad which are fleſhly, and deſire theſe wordly things making ſporte & mirth when they fare well, ſo as they haue good ſtore too eate and drinke. True it is that you ſhall ſee them very mery: howbeeit if God make his countenaunce too ſhyne vpon 20 vs, our ioye muſt needs ſurmount all the things that the worldlings are woont to deſire. Now whē Eliu hath ſpoken ſo hee addeth immediatly that a man ſhall pray vntoo God and appeaſe him, or finde him fauorable. Beholde here yet one point more whiche importeth very much: For without this calling vpon the name of God, we know not rightly the frute of the ioye that is ſpoken of here. For wherin conſiſteth all our welfare? Euen in that wee may boldly come vnto God, and haue leaue to reſt as it were in his lappe when wee be afflicted, ſo as wee knowe that 30 he will be mercifull to vs as be hath promiſed. This (ſay I) is the ſouereine welfare of men, ſo long as they liue in this world. For vndoubtedly prayer is the thing whereby we come vnto god. It behoueth vs to walke here by faith, and God is abſent from vs as in reſpecte of eyeſight. And although he dwel in vs by his power, and make vs to fele his grace: yet notwithſtanding we be as it were ſeparated from him, too outward appeareance. Neuertheleſſe, by prayer wee mount vp into heauen, and preſent ourſelues before his maieſtie, and (to be ſhort) are ioyned vnto him.40 Yee ſee then that here is a band of familiarity betweene God and men, in this libertie which hee giueth vs to call vpon him. But yet can we not pray vnto him as we ought to do, except we knowe his goodneſſe, according as it is ſayd in the fifth Pſalme, Lord I will woſhip in they temple, euen vpon the multitude of this mercies. Vntill ſuch time as our God hath certified vs that he is our father, it is not poſsible for vs to dare come vnto him: our mouth is ſhet, and our hart is locked vp, and to be ſhort, wee are vtterly excluded from the priuiledge of calling vpō him.50 And that is the cauſe why it is ſayd that the holy ghoſt ſealeth our adoption, to the ende wee may crye Abba father, wherby wee are ſure that he will heare vs. And in an other place ſainct Paule ſayeth, that by Ieſus Chriſt wee haue beleefe in God, and this beleefe ingendreth truſt, too the ende wee may come boldly before the throne of God to pray vnto him. Yee ſee then how it is ſhewed vs here, that when a man is ſo comforted by the promiſes of the goſpell, byandby he calleth vpon God, & findeth fauour at his hand. And ſo let vs marke firſt of all, that all 60 the prayers whiche men make without the taſt of Gods goodneſſe, are but diſsimulation, yea and ſtarke abhomination. True it is that wee cannot be ſo ſure of it as were requiſite, and although we pray vnto God, yet haue wee not a perfect fayth: but yet if wee haue not this full purpoſe in vs to go vnto God as to our father, bicauſe he calleth vs and we be grounded vpon his promiſes, we do but diſhonour his name with our praying, and all our prayers ſhal be turned vnto ſinne. And hereby a man may ſee how curſed and wretched the ſtate of the Papiſts is: And wee ought well to thinke vpon it, to the end we may bee ſory for their deſtruction, and magnifie Gods goodneſſe ſomuch the more, in that it hath pleaſed him too drawe vs out of ſuch a dungeon. The Papiſts thinke they pray to God deuoutly ynough: yea, but in the meane whyle they hold this for a principle, that a man muſt alwayes doubt of Gods fauour: yea and they haue no ta ſtat all of Gods promiſes, but go to it at all aduenture. And that is the cauſe why they make ſo many windlaſſes, ſeeke ſo many patrones and aduocates, and deuiſe ſo many meanes too goe vnto God. For they do him not the honour to ſubmit themſelues to his word, and to truſt fully to it. So then yee ſee that the Papiſtes are alwayes in doubte, yea and they will needes be in doubte: be meanes wherof they are ſo farre off from the priuiledge of calling vpon God to be herd at his hand, that they are rather continually beaten backe. For as ſainct Iames ſayeth, if a man come doubting too require any thing of God, hee muſt neuer thinke to obteine ought. And why? For our prayers muſt me grounded vpon Gods word. And therfore wee ſee, that it is not without cauſe that [...]liu ſayeth here, that the man which is ſo comforted will pray vnto God. But now let vs marke that wee [...] diſpoſed to pray, vntill wee knowe that God calleth vs. There is one generall reaſon which it behoueth vs to hold▪ according to that which is ſayd in the Prophet: I will ſay you are my people, and you ſhall aunſwere mee: [...] our God. God muſt begin and thunder vnto vs if wee will bee ſure of our ſaluation: there ſhall bee no good melody, except God haue firſt thundered into vs, that is to ſay except he haue giuen vs boldneſſe by his promis to anſwere vntoo him as to our God. And therfore as oft as we pray, let vs begin at the promiſes which are conteyned in the holy ſcripture, and conſider that God calleth vs to him, that he promiſeth to heare vs, and that wee may boldly go vntoo him. Yea, but yet let vs not ceaſſe in the meane whyle to walke in feare, but let vs conſider that wee come to preſent our ſelues before the maieſtie of our God: let that (ſay I) leade vs to humilitie and reuerence, according as it is ſayd in the text whiche I haue alledged out of the fifte Pſalme, namely, Lord I will enter into the temple and worſhip in feare. So then let vs conſider the maieſtie of God, that wee may bee afrayde and ſtoupe and ſubmit ourſelues with all lowlineſſe: and yet notwithſtanding let vs not ceaſe to take courage continually, and too become bold. And why? Bycauſe it hath pleaſed our good God too call vs vntoo him, and too promiſe vs that our comming too him ſhall not be in vayne. Yee ſee then how wee haue too marke, that although wee haue conceiued an aſſuredneſſe of Gods good will, and do fully beleeue that he will receyue vs: Yet notwithſtanding we muſt not ceaſſe too humble our ſelues too him with all lowlineſſe, [Page] knowing that wee ſhall alwayes find him a pitifull and mercifull father towards vs, if in ſeking him wee hold the ryght way as he ſheweth it vs.

Now let vs fall downe before the face of our good God, with acknowledgement of our faults, praying him ſo to put them away, as wee may not doubte, but that he will accept vs as ryghteouſe for our Lord Ieſus Chriſtes ſake: and to graunte vs the grace that our comming too preſent ourſelues vnto him, may bee, not only to be diſcharged of the burthen of our ſinnes, but alſo too bee ſo clenſed, as hee may dwell in vs, and ſo gouerne vs by his holy ſpirit, that we may walke in all obedience to his lawe and to his holy commaundements which hee hath giuen vs. And ſo let vs ſay, Almighty God our heauenly father, we acknowledge and cōfeſſe according to the truthe, that wee be not woorthye to lyfte vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers ſhould be, &c.

The▪ cxxvij. Sermon, which is the ſixth vpon the▪ xxxiij. Chapter.

26 He ſhall pray vnto God who will be fauorable to him: he ſhall ſee his face with ioy, and he will render (or returne) a man his righteouſneſſe.

27 He will looke towards men, and ſay, I haue ſinned: I haue turned away from goodneſſe, and it hath not profited mee.

29 He hath redemed my ſoule, to the ende it ſhould not go downe into the graue: and my life to the ende it ſhould ſee light.

ACcording to that whiche was declared 20 yeſterdaye, here Eliu ſheweth vs that when men are reconcilied vnto God, they maye call vppon him with a quiet and ſtedfaſt cōſcience. And it is the true frute of faith to haue ſuch a quietneſſe as we may be ſure that God loueth vs, and flee to him for refuge. For without that, wee were in curſed cace. And vndoubtedly although we had al the goods of the world, wee ſhould not bee ſure to inioy them one minute of an 30 houre, except God maynteyned vs in the poſſeſsion of them. Moreouer let vs put the cace that a man myght cō tinue in eaſe and pleaſure all the tyme of his life. Yet ſhould all Gods benefites turne too his deſtruction and damnation, vnleſſe hee vſed them purely, and were ſure of the ſayd fatherly loue of God. VVee ſee then that if wee cannot call vppon God with ſuch certeinty that hee will heare vs, and accept our prayers: it is pitie of our life. Somuch the more then behoueth it vs, to marke well the order, that is ſhewed here by the holy ghoſt: which is,40 that when God ſhal haue certified vs of his goodneſſe towards vs, wee knowing that therein hee will bee fauorable too vs, and pardon our ſinnes, may ſeeke vnto him and boldy preſent our ſelues before him. And that is the cauſe why it is added in the text, that God will ſhew him his face, and that his righteouſneſſe ſhall returne vnto him by that meane: or elſe that a man ſhall ſee the face of God. But wee muſt not greately ſtand vppon the words, ſeing that the meening is euident. Therfore it is all one as if it were ſayd, that ſo long as men are accuſed in their owne conſcience,50 they cannot think vpon God but with all terrour, ſo as they could find in their harts neuer to perceiue any thing of him, nor that any man ſhould ſpeake to them of him, nor that they might haue any inckling of him. And out of doubt wee ſee that ſo long is ſinners are aſleepe in their euill, they deſire nothing ſo much as to forget God. And if any mention bee made of him: it is an intollerable torment too them, as if an offender were brought before his iudge. Yee ſee that as long as wretched creatures are buried in their ſinnes, they cannot thinke vppon God but 60 to their greate greef. But when we haue aſſurance of the forgiueneſſe of our ſinnes: then we come boldly to God, we are glad to thinke vpon him, wee are willing to heare of him, yea and it reioyceth vs too behold his face. And this is it which Sainct Paule meeneth by ſaying, that wee finde peace to Godward when wee bee iuſtified by fayth. Alſo by that ſaying hee meeneth that the wicked haue no reſt, but when they bee fallen aſleepe, or rather dulled in ſuch wiſe, as they thinke not vppon God. Thus yee ſee how the heathniſhe ſort and ſuch as ſeke too feede them ſelues in their vices, do labour too forget God, and ſettle themſelues thervpon: But when God bringeth them to their remembraunce, then they wake, yea euen too their ſorowe. Cōtrariwiſe, if we be certified that God receiueth vs to mercy (wherof fayth is a good and ſure warrant) we good boldly vnto him, and haue peace with him, and the neerer that we come to his maieſtie, the more truſt haue wee of our ſaluation, foraſmuch as hee deſireth nothing, but too bee our father, according as hee hath ſhewed in deede. And the matter which was treated of yeſterday, is confirmed yet once againe in that it is ſayd, that righteouſneſſe ſhall be reſtored vnto a man. Eliu had ſayd heretofore that if a wretched creature bee in trouble, ſo as hee feele Gods wrathe and vengeance, there is no way to comfort him, and ſpecially to reſtore him too life, except the goſpell be preached, and that God ſend him ſome man to tel him his word purely, wherby the wretched ſinner, that was ouerwhelmee, may knowe that the gate of paradiſe was opened vnto him. In diſcourſing herevpon, Eliu ſayd that the preacher of the goſpel ſhould declare to him that was ſo afflicted, his righteouſneſſe. And what is that righteouſneſſe? I haue declared already, how it is not that men are righteouſe in themſelues, or that they are able to ſtand before God: but that this righteouſneſſe is, that God burieth their faults and imputeth them not vnto them, but clenſeth them of his owne free goodneſſe. For the blood of Ieſus Chriſt is the ſpirituall waſhing of our ſoules, namely when they be watered by the holy Ghoſt as ſainct Peter ſayeth. And there yee ſee alſo the vnderſtanding of this text, that a mans righteouſneſſe ſhal be reſtored vnto him or returne to him againe. For ſo long as God purſueth vs as a iudge, and ſummoneth vs too yeeld vp [Page] our account: we be ouerwhelmed by our ſinnes, and there needeth no other proceſſe nor witneſſe agaynſt vs. But whē God calleth vs to himſelf, and ſheweth vs that there is good remedie for vs too bee diſcharged of the bond of death, wherin we are bound: (which remedy is to put our whole truſt in the death and paſsion of our Lord Ieſus Chriſt, and to receiue and imbrace the promiſes of ſaluation which hee giueth vs) that is the returning of our righteouſneſſe vnto vs, which had bin erſt alienated from vs, and wherof wee had bin vtterly bereft. So then let vs 10 learne, not too nurriſh our ſinnes in our booſome any more. For wee ſhall gayne nothing by laying playſters vpon our ſores to hyde them: the rottenneſſe of them will increace the more, and wee muſt needes drop aſunder in the ende, and be altogither infected. Then is it not for vs to flatter ourſelues and too ſeke vayne ſtartingholes, but we muſt come right foorth vnto God, and ſuffer our ſelues to bee reproued by him. And when wee feele any remorſe of conſcience, let vs receiue it humbly and be ſory for our miſdoings. If wee haue profited litle by the warnings 20 that God hath ſent vs, at leaſtwiſe let vs not be paſt amendment when he chaſtizeth vs. And when we be beaten with his roddes: let vs be ſo caſt downe in ourſelues, as we may ſeke nothing but his mere mercy, conſidering that we are vtterly vndone if he helpe vs not. Ye ſee thē how it behoueth vs too deale. And by that meanes let vs not doubt, but that our righteouſneſſe ſhall bee reſtored vnto vs, according as it is ſayd by the Prophet Eſay, that when wee bee imbrued with the blood of our ſinnes, inſomuch that the ſtayne of it is ſoked into vs, God will 30 make vs as whyte as ſnowe, if wee returne vnto him with a pure hart. But let vs not thinke herevppon, that God pardoneth our ſinnes too let vs fall aſleepe in them: but to the ende wee ſhould ſeeke to him, and make the priuiledge which is giuen vs auaylable, that is to wit, bee bold too call vpon him as our father, and aſſure our ſelues, that he will heare vs. Eliu hauing ſpoken ſo, addeth: he wil loke towards men and ſay I haue ſinned, I haue turned awaye from goodneſſe, and it hath not booted me: hee hath deliuered my ſoule from the pit: This text is expounded by ſome men as 40 though Eliu ſpake of God, ſaying that it is hee that looketh ſo towards men, and that if any man ſay I haue done amiſſe, then wheras hee had beene in the darkneſſe of death, God deliuereth his ſoule from the pit, and reſtoreth to him the light of life. Howbeeit foraſmuch as word for word it is ſet downe thus, he will looke towards men and ſay I haue done amiſſe, I haue turned away from goodneſſe and it hath not ſtoode me in any ſtead, or was not meete and conuenient for mee: a man maye ſee and eaſly gather, that Eliu goeth on ſtill with his matter, ſhewing that they 50 which are brought ſo lowe as to feele their ſinnes, and to bee euen at deathes dore, if God ſhew them the fauour to call them back againe, and giue them hope of life, and ſpecially cheere their harts, ſo as they are able to cal vpō him in true aſſuredneſſe of faithe: doo afterward turne themſelues to men, and declare their miſeries, to the intent to magnifie the infinite goodneſſe of God which they haue felt. And ſo the ſecond frute of the forgiueneſſe of ſinnes, is that when the wretched ſinner knoweth that God hath not ſhaken him off, but as yet openeth him the way 60 and giueth him acceſſe too come vntoo him: like as hee reſted thervpon too call vpon God and afterward made the frute of faith auaylable: ſo alſo it behoueth him too confeſſe the ſayd goodneſſe of God before men, and not to be aſhamed to ſhewe the miſery wherin hee was vntill God had deliuered him by his mercy. To be ſhort, like as when God hath ſent vs the promiſes of his goſpell, wee ought to acknowledge thē, and to ſeeke vnto him: ſo alſo it behoueth vs, to mourne before mē. For it is not ynough that euery of vs ſhould pray to God priuily by himſelfe: but it behoueth vs alſo to ſet forth his glory, and to indeuer to prouoke our neighbours too the ſame, ſo as one of vs may be edified by another: and hee that hath felt how good and mercyfull God is, muſt ſhewe it vntoo others, that they may take example at it: And when there is ſuch an agrement amongs vs, we muſt alſo preache Gods praiſes togither, according as euery one of vs is bound vntoo him, and there is not any man which may not iuſtly confeſſe, that God hath a hundred times plucked him out of his graue and quickned him. Ye ſee thē in effect what the meening of Eliu is. Howbeit, that we may the better profit by this ſentence: let vs marke that it behoueth vs firſt to enter into ourſelues, and thē to go vnto God, & afterward to go vnto our neighbours. Thus ye ſee three things which wee haue too marke, and it is an order which wee ought to kepe well. The firſt is, that men ſhould examin their owne conſciēces, & haue an eye to their whole lyfe. And why? To be aſhamed of their ſinnes: For vntill wee haue well perceyued that wee bee worſe than wretched, how will we haue recourſe vnto God? VVee will not be moued to ſeke him, nor to deſire forgiueneſſe. So then it is requiſite for vs too begin at the ſayd point, namely too feele our ſinnes how greuouſe they bee, and alſo too feele and conceyue the wrathe of God, too the intent wee may bee as it were forlorne, and behold hell as it were gaping vpon vs to ſwallowe vs vp, and be ſo vtterly aſtoniſhed, as we may be driuen to ſay, Alas, what is to be done? So that we may haue no reſt in ourſelues, but languiſhe ſo in our miſeries, as wee may come with an earneſt zeale too ſeke the Lord. Thus ye ſee the firſt ſteppe that wee muſt begin at. The ſecond is, that wee muſt come vnto God, and ſeeing hee taryeth not till wee ſeeke him, but of his infinite goodneſſe preuenteth vs, in ſomuch that hee inſpireth vs to the end we ſhould ſeeke him and flee for refuge vnto his mercie, & there reſt: whē we haue any promiſes of his goodneſſe ſet afore vs, ſeing that hee ſeketh ſinners to bring them from death to life: wee muſt take thoſe promiſes and apply them too our vſe, ſaying: euen ſo my God, thou ſheweſt that thou art willing to receiue ſinners too mercy: behold I am one, yea and I am ſo forlorne, as I wote not any more what too doo. Therfore I doubt not Lord, but thou wilt make mee feele they grace and goodneſſe. So Lord, there will I reſt, and although I bee hemmed in with many troubles and ſorowes which were able to turne me from thee: Yet will I reſt vpon thy promiſes, and therwith call vpon thee, aſſuring myſelfe that thou wilt ſtrengthen mee againſt all Satans temptations. Thus ye ſee how it behoueth vs to deale. The third point is the concluſion that Eliu maketh here: which is, that we muſt declare Gods goodneſſe to our neighbours ſo farforth as is needfull to their edifying, that he may be praiſed with one accord, and that all men may confeſſe, [Page] that there is no welfare but in his mercy, and that we are all damned, if the only goodneſſe of our God remedy it not. Theſe (ſay I) are the three degrees which it behoueth vs to keepe. But I told you that we muſt begin at ourſelues. And why? VVee ſhall ſee many which will blaſe abroade Gods praiſes with full mouth, but they haue not well foremynded thē in their hart. There are which think themſelues diſcharged when they haue ſayd, O my God, haue pitie vpon mee, I haue bene ſuch a one, I haue done ſuch an euill deede. True it is, that ſuch men haue ſome 10 feeling in themſelues, and ſpeake not altogither through hypocriſie: But yet notwithſtanding there is much wind in them, and their mouth is larger than their heart. For ſcarcely haue they taſted of Gods mercy: and yet they would haue men to thinke that they haue felt it throughly, and that they be full fraught with it. But there is vanitie and ambition in ſuch men, when they wyden their mouth after that ſort too ſpeake well, and in the meane whyle haue not mynded Gods grace too feele it accordingly, that it myght be well imprinted in their conſciences,20 and they themſelues bee ryghtly nurriſhed with it. That is the cauſe why I ſayd, that before wee ſpeake, it behoueth vs to haue conſidered well what we haue ſeene afore: that is too ſay, too haue examined well our ſelues, too haue bene diligent in ſerching how wretched wee be, and too haue bene come too the verie point to haue bene ſwallowed vp into the dungeon of hell. And afterward when wee haue bene brought too that afterdeele, too imbrace Gods promiſes, and too haue ſuch a lyuely feeling of them, as wee maye call vppon him with a full truſt.30 True it is, that this cannot bee doone perfectly, but yet muſt wee go towards it, yet muſt wee creepe neerer and neerer too it, and wee muſt ſtrayne ourſelues too come at it. Verie well, haue wee made ſuch profers? Then is it tyme too open our mouth and too prayſe Gods goodneſſe, that other men may bee drawne too him by our example, and that all men may know, how there is none other hope of ſaluation, than in his only infinite goodneſſe, when it pleaſeth him to make the death and paſsion of his Sonne auaylable to take away our ſinnes, ſo as wee 40 may be waſſhed cleane from all ſpottes and vncleanneſſe, and be accepted for ryghteouſe before him. And this matter concerneth not the ſhrift of the Papiſtes, but the confeſsion of a Chriſtian, which ought to be put in vre among vs, and is not. I haue told you heretofore, that one of the curſed blaſphemies in the Popedome, is too tye the forgiueneſſe of ſinnes to the Shrift that is made in a mannes eare: for God neuer requyred it. And in good ſooth, it is vnpoſsible that euer any men ſhould knowe the hundreth part of their faults, I meene euen of their groſſeſt 50 faults. And how ſhall they doo then if they go about too number the offences which they haue doone vnwittingly? Therfore the Shrift that is amōg the Papiſts is as a gulf of hell. But there is a Chriſtian confeſsion which is allowed by the woord of God: which is, that wee ſhould generally confeſſe our ſinnes, and when any of vs hathe giuen any cauſe of ſtumbling, hee ſhould acknowledge his fault too amend the euill. That (ſay I) is the thing which wee haue to do when God ſhall haue afflicted vs, and afterward remedied our aduerſities. It is not ment 60 that wee ſhould go blowe in a mannes eare, too tell all our offences there: nor alſo that wee ſhould mount vp vpon a ſcaffold, too tell particularly the faults that wee haue committed, and after what maner wee did them. No: wee neede no more but too confeſſe our defaultes in generall, and therewithall too conſider that our Lord hath bound vs to him exceedingly, in that hee hath giuen vs a happie and wiſſhed end of our toubles, which would haue ouerwhelmed vs if hee had not reached vs his hand, and ſet vs vp againe. Alſo when wee haue offended our neyghbours by giuing euill example, wee muſt acknowledge our faults, and not bee aſhamed too confeſſe them with ſorineſſe in our harts. I ſayd that this latter confeſſion is ill practized among vs: for wee ſee the pryde that is in moſt men. True it is that they dare not ſay, that they bee righteouſe: howbeeit when they confeſſe themſelues ſinners, it is but a cloke of hypocriſie: they ſay that all men are ſo: and ſo wheras euery man ought too feele his owne miſdooings, wee fall too couering of them with the mantle of other men. And that is a playne mocking of God. So then, if wee intend too confeſſe vnfeynedly that wee be bound vnto God, and to humble ourſelues before him: let vs ſpeake according to the feeling of our owne conſciences, and the miſerie wherin wee haue bene plūdged, and the deadlineſſe wherout of God hath made vs way. Marke that for one point. Alſo there are otherſome, who when they haue committed any offence, doo fall too blaſpheming of God: when a whole ſtreete is infected with whoredome, if a man reproue them for it, they will aske him whither they bring him backe too popiſhneſſe or no, bycauſe they bee told of their faults. As who would ſay, that God would haue ſtumbling blocks nurriſhed, and that the partie which hathe troubled the church, ſhould fare the better for his hardneſſe and wilfull ſtubbornneſſe. So then let vs marke, that when God diſcouereth our ſinnes, it is too the ende that if wee haue cauſed any trouble or offence, wee ſhould labour too amend it, and not be aſhamed to open our mouth to confeſſe what wee haue doone. And that is the thing which is ſhewed vs now: namely that when the ſinner wil ſeeke vnto God for pardon, and afterward come familiarly to him to take him for his father, truſting in his mercy: hee muſt alſo turne himſelfe vnto men. Hee muſt not only pray in ſecret, nor only ſay in his hart I haue ſinned, and after that ſort aske forgiueneſſe, and returne vnto God: but hee muſt alſo turne vnto his neighbours. And wheras erſt hee went aboute too deceiue God, and would haue rocked his owne conſcience aſleepe: he ſhall cōceiue ſuch a greef and confuzion in himſelf, that God ſhall be glorified by it, and ſuch as were as it were aſleepe ſhall awake: thoſe whoſe mouthes were out of taſt ſhall find ſome [...]auour in the grace of God: ſuch as were ſwalowed vp with ſorowe ſhall knowe that God opened them the gate too come vnto him: and (too bee ſhort) ſuch as were in deſpayre ſhall recouer hope of life and ſaluation. Ye ſee then that the holy ghoſt ment in effect to declare in this text, that when we haue prayed vnto God euery man ſecretly by himſelf, wee muſt likewiſe offer him a generall ſacrifice before men▪ in acknowledging how much we be boūd to his goodneſſe, and in humbling our ſelues in our ſinnes, conſidering how wee had bin damned creatures if he had not pitied vs. Therfore it is ſayd that hee will haue an [Page] eye vnto mē. And it behooueth vs to mark the order, wherof I haue made mention already. For Eliu began not at that point, but ſayde at the entraunce, that the ſinner ſhall be wakened: namely, for that God ſhal ſend him remorſe of conſcience: and if hee receyue not that, nor become the better for the warnings which are giuen him, nor bee afrayd of Gods iuſtice for all the threatnings that are made vnto him: hee ſhall feele his hand ſo hard and heuie, as hee ſhall be inforced to perceyue his owne confuzion, and to be greeued at it, and to become as a dead mā.10 And afterward when hee ſhall come to quickening, God ſhall cauſe the goſpell to be preached and the promiſes of ſaluation too bee offered vnto him: and hee ſhall receyue them to his benefit. Herevpon he ſhall call vnto God and conceiue ſuch a confidence, as he ſhall without any douting go vnto God as vnto his father, and ſay. Seing that God hath adopted me into the number of his children, I may well take this libertie of cōming vnto him: and ſeing he allureth mee ſo ſweetly vntoo him, I muſt not doubt but he will receyue mee. This doone, it is tyme to looke 20 towards men. If wee ſhould looke firſt vntoo men, and make fayre confeſsions before wee haue beene ſorie and throughly greeued within: it were a peruerting of the order of nature. But when wee haue once felt well the greeuouſneſſe of Gods iudgements, and afterward are able too receyue the promiſes of the goſpell, and too call vpon God with truſt in him, and too reſt vpon his mercie and fatherly goodneſſe by feeling him fauorable too vs, and that he is redie to help vs: when wee haue doone all this: then is it tyme to looke towards men, that is to ſay 30 too edifie our neyghbours. This then is an inferior thing to that which hath bin declared afore. And what is to be done in looking towards men? wee muſt ſay I haue ſinned, I haue turned aſide from goodneſſe: I haue bene a wretched man. Here then it is ſhewed vs after what ſort God ought too be glorified by vs: that is too wit, we muſt acknowledge that he only is righteouſe, and that there is nothing but iniquitie in vs, as S. Paule ſayeth in the third too the Romaynes. For whē he ſayth there, that God is iuſtified: he meeneth that we ourſelues muſt firſt bee condemned.40 If God ſhould bee counted ryghteouſe, and wee ryghteouſe to, what a thing were that? Then ſhould hee haue a ryghteouſneſſe that were common and intermedled with men: but when wee bee vtterly conuicted and no man dareth exempt himſelf, but cōtrariwiſe, we willingly yeld ourſelues gilty and reſort to the only goodneſſe of God, knowing that it belongeth to him only to iuſtifie vs, bycauſe he is the fountayne of all righteouſneſſe: that is the ryght acknowledging of him to bee righteouſe. VVherfore let vs learne too do as is ſhewed vs here: For it is a 50 generall rule for all the faythfull, and it is not giuen by a mortal man, but by the holy ghoſt. Are we then deſirouſe to publiſh Gods goodnes which he had ſhewed vs in forgiuing vs our ſinnes. It behoueth vs to make this confeſſion with the mouthe, to our ſaluation: according alſo as Sainct Paule ſayeth in the tenth too the Romaynes, that our beleuing with the hart maketh vs righteouſe, and our confeſsing with the mouthe maketh vs ſafe. And ſainct Paule is a good and faythfull expounder of this preſente text. For (as I ſayd afore) if wee begin at the mouth, all 60 will bee but wynd and ſmoke. Therfore we muſt firſt beleeue with the hart, that is to ſay, we muſt gather ourſelues vnto God, and enter into our owne conſciences, and therewithall bethinke vs of his promiſes, that wee may flee vntoo him and vnto his mere mercy for refuge. This done, the mouthe muſt followe next. And the confeſsion of the mouth will then bee too our ſaluation when wee ſhall haue ſo beleeued with our hart vnto righteouſneſſe. Yet notwithſtanding theſe two things muſt bee matched togither, according as wee ſee that they are inſeparable. Now wheras it is ſayd I haue ſinned, I haue turned away from goodneſſe, and it hath not profited mee: The holy ghoſt ſheweth vs that our confeſsion muſt bee pure and freeharted, and that we muſt not ſpeake by halues as the hypocrites do which ſay. O it is true that all the world is ſinfull and all men are faulty: and ſo (too their owne ſeeming) they are wel quit. Surely there is no dallying after that ſort with God: but wee muſt ſet foorth our ſinnes to the vttermoſt: that is too ſay, wee muſt feele them to bee an intollerable burthen: according alſo as wee ſee that Daniell doeth, ſaying: Lord wee haue ſinned. Is that all? no: but he addeth, wee haue delt wickedly, wee haue trayterouſly tranſgreſſed the lawe, and wee haue beene wilfull and froward. For what cauſe doeth Daniell packe ſo many words togither and make ſuch a heape of them? It is to ſhewe vs, that ſuch as will diſcharge themſelues ſo lyghtly too Godward with ſpeaking but a word of their faults and away, are but hypocrites, and neuer felt what their offences are. So thē let vs marke wel, that there is no ſuperfluitie in this text, where Eliu, (after hee had ſhewed that the ſinner which is quit at Gods hand, will cōfeſſe his fault,) ſayth not only, I haue ſinned, but alſo addeth I haue turned away from goodneſſe. VVherin hee doeth vs to vnderſtand, that a man muſt not ſtick to confeſſe his det fully, and to ſay, I haue bene vtterly froward and maliciouſe, I haue bin giuen to all wickedneſſe, I haue ſtrayed [...] & cleane from the waye of ſaluation, I haue be [...]elf againſt God, and I haue giuen myſelfe wholy vntoo Satan as much as was in me. Thus ye ſee how wee muſt deale: [that is to wit,] not for countenaunce ſake, but ſo as the hart do ſpeke before God, and then the mouthe alſo agree with it, too confeſſe before men what wee haue felt within ourſelues. And this is in effect the thing which is ſhewed vs here. But now let vs apply this too our ſelues, & cōſider what entraunce we giue vnto God, to lay forth the treaſures of his goodneſſe towards vs. For a man ſhall ſee nothing throughout but hardneſſe of hart, & ſhameleſſeneſſe. How many are there in theſe dayes that humble thēſelues? Nay, cōtrariwiſe al are wild beaſts, and thoſe which bee moſt faultie are leaſte aſhamed too mainteyne their wickedneſſe, and to ſet vp their briſtles againſt men whēſoeuer they go about to amend thē: and yet notwithſtanding theſe men ceaſe not too vaunt themſelues of the goſpell. As for reformacion it is nothing worth with thē, and yet it is the Apcee of the chriſtians: And what is the firſt leſſon that wee ought to beare in mind, but only this: namely that wee may be inlightened, to knowe the wrath of God, & to feele how haynouſe our ſinnes are, ſo as we may bee ſory and vtterly aſhamed of them: and that wee may imbrace Gods mercy and take hold of it, to the ende to be reconciled to him for our lord Ieſus Chriſts ſake, and by the meane of his deth and paſsion: And finally, to confeſſe [Page] our wretchedneſſe before men, to the ende that the whole prayſe may bee yeelded vnto God, as meete is it ſhould be? Beholde I ſay wherevnto wee ought to inure our ſelues. But what? as I haue touched afore, when men haue done amiſſe, and that not lyghtely but greeuouſly, ſo as one becommeth a drunkard, another a whoremayſter, a third a ſwearer, the fourthe full of malice and crueltie, & another a beater of him that ſeeks nothing at his hand: If a man ſhewed them their faults, what ſhall he ſee? wild beaſts which can by no meanes be tamed, and which 10 make but a skorne of all the warnings that are giuē them. For ſcarcely is there one amongs ten whiche hathe ſuch lowlineſſe and modeſtie in him, as too confeſſe his fault when hee hath done amiſſe. Seing it is ſo, do we not ſhet the gate againſt our God? do we not reiect the grace which is offered vs by the goſpell? To be ſhort, we cannot abyde that God ſhould forgiue our ſinnes. And ſo wee ſee that the preaching of the goſpell vnto many men, muſt be too bereue them of all excuſe, & to drown thē in the deepe of hell bicauſe they could not make their profit of it. Neuertheleſſe 20 the holy ghoſt prouoketh vs to receue the exhortacion that is made vnto vs here. VVherfore let vs fight againſt the pride and hypocriſie that are in vs. For they be the two things which keepe vs from humbling of ourſelues before God, and from confeſsing of our faults before men. Hypocriſie maketh vs to labour cōtinually to cloke our ſinnes, & to pretēd to giue ourſelues vnto goodneſſe: when in the meane whyle our hart is farre from it, and we go the cleane contrary way. And againe, pride maketh vs to deſire always to be in good reputacion. Alas we ſeke to 30 be eſteemed among men, or at leaſtwiſe to kepe ourſelues from reproche, and although we know our owne ſinnes, yet are we loth to be told of thē, and in the meane whyle behold our condemnacion increaſeth and doubleth before God and his Angels. And therfore let vs learne too tame this pride vntill it be fully ſubdewed, ſo as wee may come to our God with all humilitie, and not only cōfeſſe our wretchedneſſe before him, but alſo indeuer too edifie our neighbours. If a mā demand for what cauſe we ſhuld ſpeake ſo before men: there are two reaſons. The one is 40 that God might bee knowne too bee only righteouſe as I haue ſayd, and that his grace might appeare and ſhyne forth. Although God could forbeare our confeſsion: yet notwithſtanding hee will haue it openly and manyfeſtly knowne that we are in his det. And we ſee it is impoſsible to knowe his goodneſſe towards vs, if wee be not vtterly caſt downe, and euen at the point of diſpaire. Thus ye ſee the firſt reaſon why wee ought too confeſſe before our neighbours, the goodneſſe that we haue felt at Gods hād, in that hee hath deliuered vs frō death, and frō the deſtruction 50 wherin we were plunged. Alſo there is a ſecond reſon, which is, that other men ſhould be edified by our example. I haue bin exerciſed in affliction, and God hath bin ſo gratiouſe to deliuer mee out of it: It is good that other ſhould knowe of it, that when God ſhal afflict them, they may think with themſelues, behold Gods hand is vpon me, and he ſummoneth me: And why? For I was as it were drunckē in my ſinnes, I was as a ſtray beaſt, and now I ſee that he intendeth to drawe me home, and to ſet mee into the waye of ſaluation again. Therfore it is good that 60 men ſhould be warned of Gods working which wee haue felt in our ſelues: according as we ſee in very deede, that the confeſsions whiche the faithfull haue made in tymes paſt, do ſerue at this daye for our learning. If wee had not the example of Dauid in the greate numbers of afflictiōs which hee felt and ouercame: As ſoone as wee felt any ſmall aduerſitie, wee ſhould forthwith bee at the point of diſpayre. But when wee ſee that the iſſewe was good and profitable vnto Dauid, and that he confeſſeth it too haue bin a neceſſarie thing for him too bee ſo afflicted and chaſtized at Gods hand, wee alſo doo truſt in God, and flee vnto him, aſſuring our ſelues that it is his office too raiſe men out of the graue when hee hath caſt them into it. So then when wee confeſſe our ſinnes, and report how God hath viſited vs with rigor for a time, and afterward quickned vs againe: it ſerueth to inſtruct our neighbours, that they may not bee nouices nor thinke it ſtraunge, when God ſhall viſit them in their turne: and that (as I haue ſayd) they may know themſelues to be wretched ſinners, and ſeeke the remedie of it by putting their truſt in the death and paſsion of our Lord Ieſus Chriſt: and be more and more ſtirred vp too ſerue and honor him, when they ſhal haue felt his goodnes and grace by experiēce, in that he hath receyued them ſo to mercy. Thus ye ſee that the thing which is ſhewed here, is not vnprofitable. For a hū dred are edified and inſtructed by the example of one mā. And therfore let vs learne to put away retchleſneſſe whē our Lord ſhall haue ſhewed vs any fauour, ſo as wee may magnifie his goodneſſe before men, and the ſame may bee preached with one common accord. And afterward it is ſaid for a concluſion, he hath deliuered my ſoule from the pit, and my life from entring into the graue. Truely this cannot bee throughly diſpatched as now, but it muſt ſuffize vs, to haue a ſhort abridgement of it, as neede requireth for the ioyning of this parte too that with I haue declared already. Diſcourſe hath bin made of the cōfeſsing of ſinnes, how mē ought not to be aſhamed to cōdemne thēſelues, & that afterward it behoueth thē immediatly to adde the praiſe of God in that they haue knowne his goodneſſe. And therfore it is ſaid, I haue ſinned, I haue turned away frō goodneſſe, yea, and It hath not booted me at all: But my God hath drawne me out of the pit. Thē aſſone as the holy ghoſt hath taught vs to acknowledge our wretchednes & to be aſhamed of it: he will haue vs immediatly to preache gods mercy, according as we haue felt it, how he ſuffred vs not to periſh, as we muſt needs haue don if he had not helped vs. And let vs marke wel how it is ſayd here vnto ſinners, that it ſhal not boote thē to reſiſt their maker. Then what ſhal we gaine when we hyde our ſinnes and thinke not vpō thē, but rather nouriſh them by fond ſelfelyking? Alas, alas, it is alwayes too our greater deſtruction. But when God diſcouereth our iniquities, and maketh vs too feele them, thē doth he procure our profit. For therein he prouoketh vs too reſort vnto him. Thus ye ſee the firſt point that we haue to marke in this ſtreyne: and further lette vs marke alſo, that when God ſhaketh vs off and layeth our wickedneſſe too our charge, there is no remedy but wee muſt be forlorne, vntill our God be pitifull to vs, and receyue vs too mercie. And therfore whenſoeuer God forgiueth our ſinnes, it is all one as if he rayſed vs frō death, ſo as wee muſt conclude, that when wee be ſo reconciled vntoo God, then hath hee wrought a reſurrection in vs. [Page] VVe were dead, and there was no hope of lyfe in reſpect of our ſelues, and he reacheth out his hand to make vs alyue agayne, and too drawe vs vnto him. So then lette vs learne to magnify the grace of the forgiueneſſe of ſinnes, acknowledging that God doth rayſe vs to life, as often as it pleaſeth him to receyue vs to mercy. And foraſmuch as we ſee that Satan ceaſſeth not to thruſt vs from ſo great a benefite, let vs be ſo much the more inflamed and prouoked to exalt it highly as it deſerueth.

Now lette vs fall downe before the face of our good 10 God, with acknowledgemente of our ſinnes, praying him ſo to exerciſe vs in his iudgementes & in the knowledge of our wretchedneſſe, as we may alwayes learne to ſerue and honour him, and to yeeld ourſelues to him with true humilitie, that we may be ſtrengthened more and more in his mercy, to truſt thervnto & to ſettle ourſelues wholly vpon it, and that therby we may learne to confeſſe before men, howe gratious our good God hath bene vnto vs in receyuing vs to his mercy, to the ende that the prayſe of our ſaluation may be yelded vnto him alone, as to whom it is dewe, and that we may be ſo aſhamed and abaſhed in our ſelues, that he onely may be exalted, and all of vs bee humbled vnder him, to yeeld him his due honor and homage. And for the dooing heereof it may pleaſe him too rayſe vp true and faythfull miniſters of his worde, which ſeeke not. &c.

The .cxxviij. Sermon, which is the ſeuenth vpon the .xxxiij. Chapter.

And the first vpon the .xxxiiij. Chapter.

29 Behold, God doth all theſe things thryce to a man.

30 To d [...]avve backe his ſoule from the graue, that he may be inlightened vvith the light of life.

31 Marke, O Iob, and heare mee: holde thy peace, and I vvill ſpeake.

32 And if thou haue matter, anſvvere me and ſpeake: for I deſire to iuſtifie thee.

33 If not, heare mee, hold thy peace, and I vvill teach thee vviſedome.

The .xxxiiij. Chapter.

1 ANd Eliu ſpake agayne and ſayde:

2 You vviſe men heare my vvordes, and you men of vnderſtanding hearken vnto me.

3 For the eare tryeth vvordes, and the mouth iudgeth of meates.

WE haue ſeene heretofore howe God prouideth for our welfare. For in aſmuch as we are wretched creatures, ne on his parte muſte be fayne to remedy our vices, or elſe there will be no hope of vs. Yee ſee then, that wee bee vtterly forlorne and vndone, if God haue not pitie vpon vs. And the meane hath bin declared vnto vs: namely that he teacheth vs to receyue his grace, ſomtimes by the chaſticements which he giueth vs,40 and ſomtimes by afflictions & great ſtripes of his roddes. And if he ſee that we be dull & ſlow, he ſtriketh the harder, ſo as we are cōpelled to come vnto him, bicauſe wee be vtterly quayled & can hold out no longer. Heerevpon he cōforteth vs in ſuch wiſe, as we may come vnto him, & call vpon him, & feele him fauorable to vs, & hauing felt ſuch grace, acknowledge the ſame in the ſight of men, & both be the more cōfirmed ourſelues, & alſo cōfirme our neighbours in it. Now then Eliu hauing treated of all this, addeth that it is not for one time only that God iuſtifieth 50 vs after that ſort, but that he reneweth the ſayd inſtructiō oftentimes. And why? forſomuch as wee bee not ſo good ſchollers as to profite ſufficiently at the firſte day, God is faine to hold on in mortifying the affectiōs that are in vs, that he may draw vs to him by humbling & cōforting vs againe. Now if this were done but once, we would by and by forget it, & returne to our owne nature, & there wold be no ſuch ſtrength in vs as to walke as it becommeth vs. Thus haue we the meening of Eliu, or rather of the holy Ghoſt. And it is a very neceſſary doctrine for vs. For beſides 60 that in the papacie men haue as it were buryed the rightuouſneſſe that commeth of free gifte, whereby God ſaueth vs: there haue bene alſo ſomewhat more modeſt men, who haue darkened and intangled this doctrine in ſuche wiſe, as they haue thought it ynough too ſay, that God iuſtifieth vs of his goodneſſe, how be it they ſay that the ſame is but once, & that whē we be ſo recōciled vnto him, thenceforth it lyeth in vs to deſerue and keepe poſſeſsion of the grace whiche we haue receyued. But this is the meane to bring a man too vtter deſpayre. For if oure Lord reach vs his hand but for once, and do but onely ſet vs in a good way: I pray you how ſhal we be able to hold out to the end, conſidering the frailtie that is in our fleſh, whereof we haue to much proofe? Alſo the grace of God werevnauaylable too vs, if it continued not with vs too the end, and renewed not from time to time as neede requireth. Furthermore we ſee our fleſh is to luſty, that although we haue beene tamed for a whyle, and wee ſeeme to bee throughly diſpoſed to beare the yoke, ſeeking nothing but to obey God, ſo as we wonder how we ſhoulde be changed in any one thing: yet notwithſtanding, the rebelliouſneſſe which is hid within vs, auaunceth it ſelfe, & Satan who knoweth the meanes howe to thruſt vs out of the way, commeth to beguyle vs with his ſlightes. VVhat ſhould become of vs thē if God ſhould correct vs but for once, & euer after let vs alone to ourſelues? what ſhould become of vs, if he ſhould cōfort vs but for one daye, and euer after let vs ſhift for our ſelues with the comfort that we had receyued? Surely it woulde euery whit fade away, yea euen out of hande. And ſo it is more than needefull, that God ſhould begin new agayne at euery inſtant, conſidering how we returne to our naughtineſſe, and that his [Page] rods are not ſo well printed in vs, as to make vs remember them as were requiſite, and that we are not earneſt to call vpon him, but had leuer gad aboute, and wander away in oure owne vanities, and in ſteade of ſeeking oure ſaluation, wee bee harried heere and there, and our wittes are ſo wauering, as they cannot reſte where they ſhoulde, and therefore do continually roue abroade without ceaſſing. And whereas Eliu ſetteth here Three tunes: he meeneth many times after the manner of the holy Scripture. VVhiche is, not to determine any certayne number, but 10 to ſhew that it is for our profite that God ſhoulde afflict vs after that ſort. For we be to variable and inconſtant, & therfore it behoueth him to returne vnto vs agayne & againe, or els the things which he ſhal haue done wil ſerue to no purpoſe. And he cōfirmeth the matter which he delt withall: which is, that whē God hath deliuered our ſoules from the graue, and quickned vs with the light of life, it is a ſweetening of the rigor of the chaſtiſements which we feele at his hand. For we cannot but ſhun them to the vttermoſt of our power, bicauſe they be cōtrary to our nature.20 VVe woulde fayne that God ſhoulde handle vs after our owne lyking, that hee ſhoulde neuer bee roughe to vs, that wee might neuer be diſquieted in our mindes, that we might alwayes liue at our eaſe, and that he would alwayes mainteyne vs in mirth and reſte. Yea verely, but (according to that which I haue ſayde) it is not good that God ſhould handle vs after our owne fancie, but that hee ſhould vſe his own diſcretion, and ſend vs whatſoeuer he thinketh expedient for vs. So thē let vs haue an eye to the ende & iſſue of our afflictions, that they may be a cōfort 30 to vs: that is to ſay, that they may ſerue for ſalues & medecines: marke that for one poynt. Therefore although they be bitter at the firſt ſight: yet let vs receyue them at Gods hande, knowing that they be recordes of his loue, and that hee hath a care of vs too woorke oure ſaluation. Beholde (I ſay) the thing that ought too appeaſe all our grudgings, ſo as we ſhoulde not be impacient when God chaſtizeth vs. And why ſo? For it is for our profite that it ſhoulde be ſo. Neuertheleſſe, it is not ynough to knowe that afflictions ſerue vs for medicines: but it behooueth 40 vs alſo to conſider for what diſeaſe, and then will we like the better of them. If a man bee ſicke but of ſome ſmall, light, or cōmon diſeaſe: yet will he like well of the thing that ſhall remedie him. But if hee be wholly giuen ouer, and taken but for a dead man, and yet recouer: then will hee ſet the more ſtore by the remedy that was giuen him. Euē ſo is it with the thing that Eliu ſheweth here. For hee ſayeth that God in afflicting of vs doth not only remedy our vices, but alſo fetch vs from the graue & quicken vs. Hereby he ſheweth, that we be vndone and vtterly drowned 50 in deſtruction, except God plucke vs backe vnto him euen by violent meanes. And ſure it coulde none otherwiſe bee, conſidering our hardhartedneſſe, or rather that we be ſo ſnarled in our ſinnes, as we cānot eaſily be woūd out of them. Seing then that God rayſeth vs agayne, (according as was treated more at large yeſterday) let vs aſſure our ſelues that wee cannot ſufficiently eſteeme the goodneſſe that hee ſheweth vs, when it pleaſeth him too chaſtize vs. That therefore is the ſecond poynt which we haue to marke. The third is that we muſt nedes paſſe that 60 way. For in that he ſayth, to the intent to draw backe▪ he betokeneth an inforcing neceſsitie. True it is, that god could well ſaue vs without this meane: but here is no diſputing of Gods mightie power: and Eliu hath reſpect too oure ſtate, which alſo is the poynt that we muſt reſt vpon. And therfore let vs learne, that if God ſhold deale gently with vs, and let vs alone in quiet, that we might ſleepe in oure ſinnes without waking: it woulde be the cauſe of our deſtruction. Then is it nedefull that we ſhoulde be handled with ſuch rigor as we oftentimes are: yea & if he bare not with our frailtie and feebleneſſe, he ſhould be faine to vſe a farre greater roughneſſe towards vs. Therfore howſoeuer a man be afflicted, he ought to beare it paciētly, aſſuring himſelfe that God doth it not without cauſe, no nor euen without a neceſſary cauſe. Alſo therwithall we haue to marke the cōpariſon which is ſet betwene the graue, & the lighte of life. VVhat is it when God with draweth vs backe from death? And why doth he bring vs to the light of life? yee ſee on the one ſide an extreme miſerie, yee ſee alſo one the other ſide a ſouerayne benefite. And therfore let vs learne, that if God ſuffer vs to folow our own luſts we make haſt alwaies towards the graue: that is to ſay, we do nothing but plundge ourſelues into vtter deſtruction, out of the which we cā neuer get out agayne. Lo what mā would do, if God ſhould giue him the bridle. And hereby we haue good cauſe to miſlike of ourſelues, cōſidering the frowardnes that is in vs. True it is that euery one of vs wil ſay he is deſirous to go vnto God, & to attayne to ſaluation: but in the meane while what do we? looke vpon our life, looke vpon our thoughts, looke vpon our whole doings: & it will ſeeme that we be mad in ſeeking our owne deſtruction. For wee ceaſſe not to prouoke the wrath of God, as who ſhould ſay, we coulde neuer come ſoone ynough to the depth of our miſery. Seeing then that we be ſo giuen too all euill by nature, as though wee were deſyrous to periſhe wilfully: let euery man learne to knowe himſelfe, and to miſlike of himſelfe, and therevpon ſuffer God to gouerne him, ſeeyng our owne guyding and gouernment is ſo wretched and vnhappy: and let vs forget all the fooliſhe preſumptions wherewith the worlde is ſo ſotted, that euery man thinkes himſelf wiſe ynough, if he may haue his owne free will. Lo howe men deceyue themſelues in making themſelues beleue that they haue greate ſtore, both of wiſedome and ſtrength. But contrariwiſe we ſee that God had neede to correct by force this curſed affection of deſiring to knowe more than is meete for vs. Therwithall on the other ſide let vs cōſider whervnto God calleth vs, when he draweth vs backe from the graue into the light of life. He ſetteth vs not in ſome middle ſtate, to ſay, ye ſhall not be ſtarke dead, ye ſhall but lā guiſh: but hee calleth vs to the light of lyfe, that is to wit, to that neweneſſe whereby we are regenerated to the incorruptible and heauenly lyfe. The matter then concerneth not Gods deliuering of vs onely from death: but alſo his bringing of vs to his euerlaſting kingdome. And although we walke in many corruptions here bylowe, and are beſet round about with them, yea and that they dwell in vs and are euen in our bones and maree: yet will God guyde and gouerne vs, euen till wee come into his kingdome. Thus ye ſee a cōpariſon which cōfirmeth yet better the infinite gracious goodneſſe of our god, to the end we ſhould be the more ſtirred to ſeeke him: & when he ſhall [Page] haue brought vs into the right way, indeuer our ſelues to go forwarde from day to day: and when hee ſhall haue drawne vs backe, ſuffer him to teach vs, and deſire him to continue his teaching ſtyll. And here withall let vs marke alſo, that we muſte not be diſcouraged though we do oftentimes fall backe & ſeeme to clyue aſunder. And when God hath ſet vs in a good trade, and that we be as it were throughly tamed, if the vices of our fleſhe happen nowe and then to get the vpper hande of vs, ſo as we be driuen from him, and our infirmitie groweth into misbeleefe, ſo 10 as we be couered with darkeneſſe: let vs not therfore be out of heart. And why? For it is ſayde, that God will worke many times in a man, to the intent too bring him into the light of lyfe. Therefore when we be come vnto God, and haue had a ſure hope of ſaluation: if now and then we fall into trouble and anguiſh, ſo as a ſuddayne ſtorme ſeemeth to ouerwhelme vs: let vs not therfore ceaſe to truſt in God. And why? For it is ſayde that he will beginne his woorke new agayne in vs: not that we ſhould giue our ſelues the brydle, (lette vs beware of that,) but that in the meane 20 while, we ſhoulde put in vre the ſaying of the Prophet Eſay, whiche is, to ſtrengthen the quaking legges, and too cheere vp the faynting hearts. If a man bee ſtrong in deſpyſing God and in making no accounte of his grace: he had neede to feele Gods iudgementes, and to be ſmitten hard, and to be wounded to the quicke. But if we be feeble and trembling, ſo as our knees quake, and we haue no more ſtrength in vs: it is the propertie and nature of the Goſpell to ſtrengthen vs againe, according as it is ſayd in the Prophet Eſay, where all ſuch as haue charge to teach 30 in the Church, are commaunded to ſtrengthen the weake legges, to cheere vp the faint harts, and to cheriſh vp the trembling knees. Seeing it is ſo, it behoueth vs to follow the ſame order, according alſo as the Apoſtle applieth it to euery faithfull man. The Prophete Eſay had ſpoken it but to ſuch as had publike charge to teach: but the Apoſtle in the Epiſtle to the Hebrewes, ſheweth that euery man ought to be his owne teacher in that behalfe. So then let vs looke to our ſelues, and if wee bee aſtoniſhed at Gods iuſtice, lette it not caſte vs into wicked imaginations, nor 40 make vs too fall into deſpayre: but if wee feele that oure knees tremble, and that our armes and legges be as good as broken, & that we be ſo afflicted as we know not what to do: yet lette vs not therefore ceaſſe to ſtrengthen our ſelues from day too day. Eliu hauing ſpoken ſo, addeth: Iob heare mee, giue good eare, at leastwiſe if thou haue no matter agaynste mee: for I ſtoppe not thy mouthe, ſpeake, if thou haue wherewith to iustifie thy ſelfe: if not, hold thy peace, and heare mee ſpeake, and I will teache thee wiſedome, for I deſire to iustifie thee. As if he ſhoulde ſay, I would fayne that thou 50 ſhouldeſt be quitte. If thou haue good and auaylable defences, bring them forth: if not, lette thy mouth bee ſhet. Here nowe againe we be warned in Iobs perſon, to keepe ſilence when Gods truth is ſet afore vs, and not to replie agaynſt it. And it is a very profitable warning, conſidering the hardneſſe of heart and the pryde that is in men. For it is exceeding harde for vs to ſubmit our ſelues vnto God. VVee ſee that there bee alwayes ſtriuings in vs, and that oure mindes are not framed too ſuche lowlineſſe as they ought to bee. For if a man alleadge vs a good and holye 60 thing: we are not ſo mylde as to receyue it: but we haue ſuche a pryde, as wee are loth to bee ſubiect to any other thing than our owne will. Yee ſee then that the nature of men is to lift vp themſelues agaynſt God, and alwayes to kicke agaynſt his worde. Sith we be ſubiect to ſuch a wicked and curſed vice, let vs marke well the warning that is giuen vs here. VVhich is, to be teachable when God cauſeth men to tell vs his truth. And this is it which S. Iames meeneth when he ſayeth, that it behooueth vs to receyue Gods woorde with a meeke ſpirite. It is not without cauſe that he hath expreſſed this meane. VVould we then ſhew how we profite in Gods worde? It behoueth vs aboue all things to haue a meeke & gentle ſpirite. For if we be of a fierce courage, ſurely we ſhall turne all to euill, & neuer finde taſte in Gods worde, but ouerthrow all goodneſſe and our light ſhall be turned into darkeneſſe. VVhat is to be done then? VVe muſt keepe ſilence when God ſpeaketh. Neuertheleſſe we muſt not looke that he ſhall ſhew himſelfe viſibly from heauen: but as often as his worde is preached & ſet forth vnto vs, we muſt hold it for true & good, aſſuring ourſelues that it proceedeth frō him. And if we reply againſt it, we make not warre agaynſt a mortal creature, but we aduaunce ourſelues with diueliſh preſūption agaynſt the liuing God. Therfore it behooueth vs to hold our peace that we may be taught. Finally the whole & true wiſedome of men, is to yeelde themſelues teachable vnto God, and to ſubmit themſelues wholly too that which is ſhewed them in his name and authoritie. This is the firſt point which we haue to marke in the exhortation which Eliu maketh here vnto Iob. For his ſpeaking vnto that man is in ſuch wiſe, as that vnder his perſon all of vs are warned of their duety as I haue ſayde already. But aboue all things let vs marke, that it behoueth vs to keepe ſilence when we are ſpoken to of Gods iuſtice, and reproued for our ſinnes. Thus ye ſee a circumſtance which we haue yet to marke ouer and beſides that which hath bene ſayd already. VVhat is it that Eliu treated of hitherto? he ſhewed vntoo Iob that God is ryghtuous, yea and after ſuch a ſort, as men ought to be wholly gouerned by him, and that it is in him to draw them backe from the graue, and to bring them vnto life, holding them continually in his mighty hande, till he haue brought them to their perfection. But therin do men moſt of all beguile thēſelues. VVhy ſo? Men cānot glorifie God and take all ſhame to themſelues: they wyll alwayes chalenge ſomewhat too themſelues, & although they ought to know their owne lewdneſſe and to bee aſhamed of it: yet notwithſtanding they are alwayes puffed vp with ſome preſumption, and dazeled with ſome vayne fancie, ſaying: haue not I this? and haue not I that? and although I be not perfectly rightuouſe, yet am I not vtterly deſtitute of all goodneſſe. Thus yee ſee how men are deſirous to reſerue ſomewhat to themſelues, & cannot yeeld vp all vnto God. And that is the cauſe why wee cannot fully receyue the doctrine of free iuſtification: which ſheweth vs that God receyueth vs of his own meere mercy, and that his accepting of vs is not for any reſpect of our owne workes which are altogither ſinfull, but bycauſe it pleaſeth him too waſhe vs and clenze vs in the bloud of his onely ſonne, and to hold vs and acknowledge vs for his children, notwithſtāding that by nature there is nothing in vs but wretchedneſſe and curſedneſſe. For this cauſe Eliu hauing ſhewed how much [Page] wee be bound vnto God for all things which we haue, in ſo much as the honor ought to be yeelded vnto him as to the beginner and performer of all▪ he addeth that all men ſhoulde giue eare to it, & hold their peace, according alſo as S. Paule ſayth in the third to the Romanes, which I alledged one of theſe dayes paſte. Nowe when Eliu ſayeth, that he is deſirous to haue Iob quit: thereby hee ſheweth that he went not to it of a fierce and contentious minde, (as mē are wont to do when they wil mainteyne a cōtrary part) nor of purpoſe to grieue the man. No, but he would 10 faine that Iob could haue mainteyned his rightuouſneſſe: & ſith he hath not wherewith to do it, he would haue him to hūble himſelfe before God. And let vs marke that Eliu ſpeaketh here as the inſtrumēt of Gods ſpirit. And hereby let vs take warning, that whēſoeuer god thūdreth agaynſt vs in the holy ſcripture, he coueteth not our deſtructiō by bereeuing vs of the thing that belōgeth vnto vs, as thogh he enuied vs for ſomething which we had that were worthy of prayſe: no, for what is it that can hurt him? ſhould God be any whit diminiſhed by our hauing of ſome truth 20 on our ſide? No: but foraſmuch as it is for our behoofe to be vtterly throwne downe, bicauſe we cannot receiue the benefite which he offreth vs, vnleſſe we be quite & clean voyde of all preſumption and vanitie: therfore he bereeueth vs, firſt of all vayneglory, & ſheweth vs that we haue nothing but ſhame and reproch in vs, and that we be infected, and as it were rotten in our filthineſſe. God (ſay I) is fayne to bring vs to that poynt: not for that he is grieued at our rightuouſneſſe (for it is well knowne that there is no faulte in him) but bicauſe it is for our profite. So then 30 what remayneth for vs, but to humble our ſelues, and to receyue the promiſes which are giuen vs of our ſaluation. And foraſmuch as the Diuell eggeth vs to ſtray from the obedience of our God, and from harkening quietly vnto him: let vs brydle our mindes, yea & let vs brydle them ſhort, and ſay, yet muſt thy God raygne ouer thee and be thy maiſter, and thou muſte bee his ſcholler and receyue whatſoeuer is deliuered thee in his name. Lo heere in effect what we haue to remember, concerning the exhortation that Eliu maketh here vnto Iob. And heerevpon we 40 may alſo gather that which I haue touched already: namely that we ſhall neuer profite, till we haue learned to hold our peace. And what is this holding of our peace whereof Eliu ſpeaketh? It is that wee ſhoulde not be to wiſe in our owne conceite, nor ſuttle to reply againſt God, to ſay how is this, or howe is that? For wee muſte be contented with that whiche God ſheweth vs: bycauſe obedience pleaſeth him beſte of all things. And ſo yee ſee that the chiefe poynt of faith, is to be quiet to Godward. For whē men are ſo preſumptious as to take vppon them of theyr 50 owne reaſon to conclude vppon the things, whiche they ought to ſtande vnto: ſurely God wyll blinde them, and he muſt needes puniſh ſuch pryde. VVhat is to bee done then? wee are commaunded to keepe ſilence: that is too ſay, to beate downe all the pryde that is in oure nature, ſo as we may not thinke our ſelues to haue any wiſdome of our owne, but may ſeeke it at Gods hand, and ſuffer him to teach vs that we may profite. Now let vs come to that which Eliu addeth in generall. He ſayeth, heare mee ye wiſe men, giue care to mee yee men of vnderstanding: for the mouth 60 iudgeth of meates whether they bee ſauery or no, and the eare tryeth woordes. Here Eliu doth firſte of all tell vs and aduertiſe vs, that this doctrine is not onely for the rude and ignorant, but alſo for all men: and therefore that no man muſt hold skorne of it, as though he were learned inough already: for the wiſeſt may be more confirmed here, and finde that they looſe not theyr time in harkening to that whiche is ſayde and conteyned here. And vndoubtedly if we knewe what is in vs, we would be more attentiue to heare the doctrine that is dayly preached vnto vs. And firſte of all, is it not a thruſting away of God, if wee take skorne to be taught, as though hee had ordeyned an vnprofitable thing? Beholde, it is Gods will that the Goſpel ſhould be preached, & that men ſhould heare it and giue eare vntoo it. But hath he ſayde that ought too bee done but only of the ignorant, & of ſuch as are ſtill as it were in theyr Apcee? No: It is ſpoken to the whole bodie of his church, inſomuch that he will haue both great and ſmall to followe that rule. And S. Paule ſheweth that we muſte continue in this order till we bee come to the perfect age, euen to the age of our Lord Ieſus Chriſt. But where ſhall we finde this perfect man? He is not to be founde in this mortall life: we muſte be bereft of this mortall body, and God muſte haue taken vs home too himſelfe, before wee can come to this perfection. So then ſeeing it is Gods wil that the whole body of his Church ſhoulde be taught, yea euen the perfecteſt and excellenteſt ſorte: ſhall it not be to lewde an ouerweening, if wee beare men inhande that the doctrine is ſuperfluous for vs, and that wee haue no neede of it? lette vs looke vppon the example of S. Paule who was a mirrour of Angelike holyneſſe, and yet notwithſtanding hee ſayeth that he indeueed ſtill to go forward dayly. VVhen he was neere death and had foughten valiauntly for the honour of God, yet ſtil hee forgatte all that hee had doone afore. And althoughe hee had ſerued God faythfully and ſuffered manye things for his names ſake: yet notwithſtanding hee had his eye alwayes vpon that which was remayning, and ſayde, I muſt not regarde that I haue doone one thing or other, and in the meane while fall aſleepe and not indeuer my ſelfe too paſſe further: but I muſt keepe on forwarde and ſtreyne my ſelfe to come to that which remayneth. Herein (ſay I) S. Paule ſheweth vs well what wee haue to doo. So then lette vs marke, that we muſte not be to nice to ſhake off the doctrine which is ſet afore vs, as though it coulde ſerue vs to no purpoſe, or as though we were learned ynough already. For heere the ſpirite of God exhorteth the wiſe men, and men of moſt vnderſtanding, to heare and receyue the things that are ſayde. Therefore wee ſee that Gods wiſedome is ſo infinite, as it can neuer be throughly comprehended. So long as men liue in this worlde, it is ynough that they haue ſome taſt of it, and profite dayly more & more in it. On the other ſide, let vs marke wel, that when wee haue learned any thing, wee keepe it ill, and forget it out of hande: and therefore wee had neede too be put in minde of it: and God is ſo gratious vnto vs, as to ſet his mercie afore vs, to the ende we ſhould not be vtterly as it were deſperate and paſte hope of truſting in him. For the vnderſtanding of a thing in our brayne, is not all that wee haue to do: but it muſt more ouer be printed in our hart. This doctrine is not ſpeculatyue or a gaze, (as men may terme it) as humane ſciences be, (for in them it is ynough [Page] to haue conceyued what they be:) but this muſte be rooted in our heartes. Now let vs conſider whether we haue ſuch a beleefe of Gods will, as wee neede not to be dayly put in minde of it, and ſhewed it. And ſo it is to be concluded, that the wiſe men and men of vnderſtanding are counſelled here to harken and giue eare: and thereby (as I ſayde) all loftineſſe muſt be layde downe, and we muſte intend to be taught of God. And ſo much the more muſte we follow the rule that is giuen vs heere, bicauſe wee ſee that the world findeth no taſt in Gods worde. The ignorant 10 (bicauſe they knowe not what it is) do ſhet it out of their dores, and are loth at any time to come to good doctrine. The fickleheaded (aſſoone as they heare but ſome woorde at a glaunce) thinke themſelues to bee ſo greate Clarkes, as they haue ynough of it, and therevpon ouerpaſſe it, according as wee ſee to muche experience of it in theſe dayes. Howe many are there that haue their eares ſtopped, and which, although the woorde of God do dayly ſounde foorth, ſo as they might be partakers of the doctrine of lyfe and ſaluation, yet notwithſtanding make 20 none account of it? And why? For they haue no taſte of it. There are ſome to be ſeene, who hauing vnderſtoode ſome ſmall thing of the Goſpell, doo beare themſelues in hande that they are ſo great clarkes, as they neede not to heare any more. VVhat a number of theſe fantaſticall and lightheaded Chriſtians are there which ſay, as for me I vnderſtoode the truth, it is thus many yeeres ago ſince I knewe the Goſpell. And what knowe they of it? That a man may well eate fleſh vpon the frydayes, & that a man is not bounde to ſhriue himſelfe: and therevpon they fall 30 to babling, and mingle curſed blaſphemies with the ſlender things which they know I wote not howe. And why? For they hilde skorne to be taught in Gods ſchoole. For ſomuch then as we ſee that God doth ſo puniſh mens negligence: wee ought to take the more heede of this doctrine, and to marke well howe Salomon ſayeth, that the wiſe men ſhal grow continually in wiſedome by hearing. Now if God ſo puniſhe the negligence and ouerſight of men: what ſhall become of theyr pryde, when they ſhet the gate wilfully agaynſt all good doctrine, and conceyuing 40 a diſdayne agaynſt it, do ſwell like toades, ſo as they will not in any wiſe bee taught? After that Eliu hath exhorted the wiſe men and men of vnderſtanding to heare, he addeth the reaſon: For the mouth (ſayeth he) doth ſerue to tast meates, and the eare to trie and iudge woordes. Hereby he betokeneth, that ſuch as diſdayne to giue eare to God and to his truth to be taught by it, & ſeeke not to be confirmed more & more in the things that they haue heard already: peruerte the order of nature, and become as it were monſters, and woorſe than brute beaſtes. And why?50 For a beaſt followeth his owne kinde: but behold, a man whiche ſhall call himſelfe wiſe, hauing reaſon and diſcretion, and which was created after the image of God to be inlightened in all truthe, ſhall notwithſtanding gyue his minde dayly to eate and drinke, but not to profit in Gods woorde. He hath that point cōmon with the brute beaſts: for they bee nouriſhed with foode, and ſeeke no further. And a man, who woulde be more excellent than the Angles of heauen, doth notwithſtāding giue himſelf wholly to eating and drinking like a beaſt, and in the meane ſeaſon 60 vouchſafeth not to vſe his eares, whiche hee hath receyued to a more noble and pretious intent than eating and drinking. For theſe ſerue but to maynteyne vs in this tranſitory life: but the other ſerue to giue vs hope of the euerlaſting life and ſaluation. Then it a man will not vſe ſuche a gift of God: muſte he not be eſteemed as a monſter agaynſt nature (as I haue ſayde) or as a double beaſt? Now we ſee what Elius meening is: for hee ſayeth to vs, my freendes, if any man refuſe to bee taught, marke what he doth: for when God created vs, hee gaue vs a mouth to taſt meates, to the intent we ſhould receyue foode dayly at his hand. And the ſame is a benefite which we ought to eſteeme, in that our Lorde nouriſheth vs by it, but that is not the principall benefite. For hee gaue vs eares alſo. And to what purpoſe? For to be taught by. They are not to communicate one with another onely about the buying of bootes, ſhooes, cappes, bread, and wine: the vſe of the tongue and of the eares is yet more noble: that is to wit, to leade vs into truth by the meane of Gods woord, that we might know how we were created incorruptible, and that when we be paſſed out of this world, there is an heritage prepared for vs aboue, and (to be ſhorte) to bring vs vnto God. Fayth commeth by hearing as ſayeth Sainct Paule. Seeing then that God hath ordeyned our eares to ſo excellent an vſe as to lifte vs vp to heauen to beholde our God, and to behold him as our father, & to witneſſe vnto vs that hee receyueth vs as his children, and to ſowe the ſeede of the incorruptible life in vs in the middes of the corruptions that are in vs: ſeeing (I ſay) that wee may obtaine ſuch a benefite by the eare, ſhoulde wee play the deafe men, or ſtop our eares when men ſpeake vnto vs & tell vs of the truth which we know to be for our ſaluatiō? Is it not an ouergreate beaſtlineſſe to do ſo? Then muſte not a man boaſt any more of perfectneſſe, wiſedome, and vnderſtanding, if he cannot abyde to be taught. But contrariwiſe he is worſe than all the beaſts in the worlde as I haue ſhewed before. And althoughe this ſentence of it ſelfe haue no neede of long expoſition: yet notwithſtanding wee haue neede to bee quickned and ſtyrred vp too knowe it. For we ſee in what cace wee bee. Euery man is buſie ynough about the things that concerne this preſent lyfe: but as for our owne ſaluation and the glory of God, a man cannot bring vs too thinke vpon them. VVee are carefull ynough to eate and drinke, not onely to dreſſe it three or foure houres aforehand, but alſo to make prouiſion a long time afore, yea euen for foure liues. For men haue ſo greate care to compaſſe tranſitorie goodes, to the end they may neuer haue want, that they are euer in hand with them. And although they haue inough to find them during their life: yet they beare themſelues in hand that they ſhoulde wante euen after theyr deathe. Yee ſee then howe we be gyuen to the tranſitory things of this world, without cōſidering that God hath not created vs as brute beaſts, but haue giuen vs a more excellent thing than our bodie, which is the hope of the eternall life that we looke for. Seing then that of very nature we be ſo brutiſh: wee haue ſo muche the more neede too marke that whiche is ſhewed vs here: that is to wit, that ſeeing God hath created and faſhioned vs, and that there is no parte of vs nother in our body nor in our ſoule, which is idle: but that al ought to be applyed to ſome vſe: wee ought to make all thoſe things auaylable which God hath giuen vs. Seeing [Page] alſo that we are ſo buzied in our earthly cares, that ſome [...]arre themſelues with eating and drinking, and are alwayes at their gluttony and riot: and other ſome are buſie in pinching and gathering, and deſire nothing but too heape vp more and more: and other ſome followe theyr whoredome, and other ſome their ambition, to get them eſtimation and credite in the worlde, let vs bethinke our ſelues better. Seeing then that we be hilde ſo faſt here beneath, what is to bee done? Let vs indeuer to turne away from all theſe pluckings backe, & conſider wherfore our 10 eyes are made. Is it not onely to beholde the things that may ſerue for this life, and to luſt after them, bicauſe our fleſhe liketh well of them? No: but the chiefeſt cauſe is, that we ſhould behold Gods workes, whereby he calleth vs to him. And wherefore were our eares made? Onely to haue intercourſe one with another about our worldly matters and buſineſſe? No: but to the ende we might bee taught to come vnto our God, and to ſticke wholly vnto him, and to atteine to his heauenly glory. Seing then that in the middes of the corruptions of our body, our Lorde 20 hath ſet meanes to bring vs to the ſayde incorruptible benefite, namely by giuing vs the ſenſe of hearing: oughte we not to put it to that vſe? if we doo not ſo, ſurely wee ſhall haue no excuſe. Nother muſt we alledge that which manie men caſte foorth: namely, I can no skill of Gods woorde, for it is to high and darke for mee, and I cannot faſten vpon it. Yea but in ſo doing wee diſtruſt God, that he giueth vs not witte and diſcretion to receyue the thing that is for our ſaluation. For he hath promiſed vs that he will teach the lowly. And therefore let vs diſtruſt all our 30 owne ſenſes, and confeſſe that wee are wretched beaſtes, and he will inlighten vs by his holy ſpirite. Let vs truſt in the promiſſe that he hath giuen, namely that he wil be the ſcholemaſter of the humble and meeke, to inſtruct them to ſaluation, ſo that if we ſuffer ourſelues to be gouerned by him, he will bring vs into the right way, and when hee hath once ſet vs in it, hee will make vs go forwarde more and more: and although wee bee nowe and then thruſte out, yet will hee ſet vs in agayne: and although wee fall, yet will hee lifte vs vp with his hande. Thus yee ſee ſtyll 40 what wee haue to marke in this texte. For it is not ſayde onely that the eare ſhal heare, that is to ſay, that it is created but only to heare: but it is alſo ſayd, that it ſhall iudge of wordes or matters: as if Eliu ſhould ſay, that our Lord hath not giuen vs the opening of our eares to receiue the doctrine that is told vs, as a poyſon: but to the end to receyue the doctrine that ſerueth too the ſpirituall feeding of our ſoules: like as when we receyue breade and wine, we are not afrayde to eate and drinke, as though we wiſt not whether it were poyſon or no. True it is that we muſt beware of poyſon, and pray God too preſerue vs from it: but are men ſo fooliſhe to ſtarue themſelues and to forbeare eating and drinking, for feare leaſt theyr foode bee poyſoned? No: for they can skill of meate too diſceme whether it be poyſoned or no. So then let vs vnderſtand, that our Lorde hath not giuen vs the vſe of our eares, too the ende we ſhoulde bee afrayde to receyue the doctrine, bycauſe wee thinke it to high and to darke for vs: but it behoueth vs to pray God to giue vs the ſpirite of diſcretion and iudgement, to the ende we may apply that thing to our profite, whiche ſhall bee declared too vs out of his worde: and therwithall ſo to gouerne vs by his holy ſpirite, as wee may bee skilfull to diſcerne the thing that is good and profitable.

Now let vs fal downe before the face of our good God with acknowledgemēt of our ſinnes, praying him to make vs ſo to feele them, as we may learn to be ſory for thē, & to withdraw our ſelues from theſe earthly things, and be contented to be viſited by his hande after any maner of way, acknowledging our ſelues to be ſo wretched & miſerable creatures, as we deſerue well to bee vtterly ouerwhelmed by him, and yet not forbearing to reſorte to his mercy, aſſuring our ſelues that hee is ready to receyue vs into his fauour, and therfore deſiring him to make vs cō tinually to taſt his goodneſſe more and more, to the ende that in paſsing through the afflictions of this worlde, wee may not ceſ [...]e to be comforted and to reioyce in him, and to bliſſe his holy name, fith that he hath once ſhewed him ſelfe a father and Sauiour towards vs. That it may pleaſe him to graunt this grace not only to vs, but &c.

34

The Cxxix. Sermon, whch is the ſecond vpon the .xxxiiij. Chapter.

4 Let vs chooze a iudgement, and conſider among our ſelues vvhat is beſt.

5 For Iob hath ſayde, I am rightuous, and God hath ouerthrovven my right.

6 I alſo am a lier in my right: mine arrovve is greeuous vvithout any ſinne.

7 VVhat man is like Iob? he drinketh skornfulneſſe as vvater.

8 He vvalketh vvith those that vvorke iniquitie, he vvalketh vvith the vvicked.

9 For he ſayeth, a man ſhall not pleaſe God in vvalking vvith him.

10 And therefore ye men of vnderſtanding heare ye mee, God forbid that there ſhould be vvickedneſſe in God, or any naughtineſſe in the Almightie.

WHen the cace ſtandeth vppon yeelding of account of our life, we muſte not looke too haue any other iudge than God, who (notwithſtanding any appeale, (will giue ſentence of vs according too his owne knowledge, and then will it be in vayne for vs to reply, for wee ſhall gayne nothing by it. Howbeeit for aſmuche 60 muche as men are rebellious, and can not finde in theyr hearts to confeſſe that God is rightuous, except they be compelled to it: God vſeth a maner of ſpeach in the holy ſcripture, that he is cōtented togo to lawe with vs, and that there ſhall bee as it were ſome meane iudge agreed vpon betwixte him and vs. Not that any ſuche thing can be done, but to the ende that we ſhoulde be the more reproued and conuicted, in that although wee might go to lawe with him, yet would it not auayle vs a whit. And hee ſpeaketh after that maner in his Prophete Eſay. Lette vs [Page] chooze men (ſayeth hee) to iudge betwixt you and mee. True it is (as I haue ſaid) that there is no reaſon why God ſhoulde abace himſelfe ſo farre. His meening is no more but to ſhewe, that although wee had libertie to cyte him and to pleade our cace agaynſte him: yet ſhoulde wee alwayes be ouercome. After the ſame maner doth he deale here in this text when Eliu ſayeth, Lette vs chooze iudgement, according as hee had proteſted heeretofore that he would not be afrayde to ſpeake. Foraſmuche then as Iob had complayned that God abaſhed him with his maieſtie 10 and that hee had no hearing: Thervpon Eliu ſayeth, Go too, I will not ſo fray thee that thou ſhouldeſt colourably alleadge that there is no reaſon for thee: but I will come peaceably to thee, and it ſhall be lawful for thee to ſpeake as thou liſteſt. If thou haſte any thing to defend thy ſelfe withall, alledge it, bring it foorth, and lette it bee debated. Nowe that wee haue the naturall ſenſe of this texte, let vs ſee howe wee can apply it to our inſtruction. Firſte of all then wee haue too gather, that althoughe God haue all power ouer vs: yet notwithſtanding hee iudgeth vs 20 with ſuche vprightneſſe, as there is no fault to be founde in it: and although wee had leaue to pleade our cace, yet ſhoulde wee bee put to ſhame. And this is it whiche hath bene handled ſundry times heretofore: namely that God vttereth not his power agaynſte vs after the manner of a tyrante which putteth no difference betweene good and badde, but intendeth to trie the vttermoſte of his power: no, God hath no ſuch lawleſſe power (as yee might terme it:) but as his power is infinite, ſo are all his doings indifferent and rightfull. True it is that wee doo not alwayes 30 perceyue the reaſon of his woorkes, neyther oughte his rightuouſneſſe to bee inclozed within ſo ſmall a meaſure as our vnderſtanding: but yet notwithſtanding it behooueth vs alwayes to be fully perſwaded of this poynt, that God is in ſuche wiſe mightie, as hee diſpozeth all things with iuſtice and vprightneſſe. Furthermore lette vs not preſume too call him to the lawe, but lette vs aſſure our ſelues that wee muſte before all things yeelde our ſelues gilty. And herewithall let vs marke alſo, that if we had lybertie to pleade, it would not be for our profite: for wee 40 ſhoulde alwayes be founde guiltie: and although that he iudged vs not, yet would our owne cōſcience condemne vs. And therefore let vs learne too humble our ſelues before God, & to know that he hath ſuch power ouer vs, as he may iuſtly confounde & ouerwhelme vs, yea and that with ſuch rightfulneſſe, as we ſhal not haue one worde to anſwere, which hee cannot diſproue if he liſt. But lette vs nowe come to that which Eliutreateth of cheefely here. He findeth fault with Iob for complaining that his plague was greeuous, and vndeſerued on his parte, and that God 50 had ſo peruerted his right, that he was driuen to be a lyer although in very deede hee had wherwith to iuſtifie himſelfe. Yee ſee here in effect what things Eliu chargeth Iob withall. But lette vs conſider whether Iobs meening were ſo or no. I haue declared heeretofore, that Iobs meening was not directly to blaſpheme God, howbeeit that he exceeded meaſure in his paſsions. Herken then where in Iob did amiſſe. He knoweth himſelfe to be a ſinner: hee confeſſeth himſelfe to be ſo, neither ſaid he that God had no cauſe to puniſh him: but yet in the meane while he compared himſelf with others, & thought that God handled him to roughly. Thus the chiefe thing wherein Iob overſhot himſelfe, is that he conceyued ſuch a rigor in Go [...] as he thought him to bee ouerſore, and that he ought not to haue preſſed him ſo harde, conſidering that hee was but a ſilie poore creature, & that his life and ſtrength were nothing but ſmoke. But herein we cannot excuſe him. For I haue told you afore, that in hādling of a good cace he followed not a good order. Like as his aduerſaries dealing in an euill cace, vſed good arguments & ſubſtātiall reaſons. Therefore as concerning Iob, although he had a rightfull cace, yet did hee miſguyde it. And why? For although hee were pacient, & determined to ſubmit himſelf vnto god: yet did he not reſtreyne his paſsions from all exceſſe: like as when a Chriſten man indeuereth to tame himſelfe, and to hold himſelfe pryſoner vnder the obedience of God: he cānot do it with ſuch perfection, but that in the meane while he ſhall feele that the fleſhe fighteth againſt the ſpirite, & that we do not the good which we would do, as S. Paule ſayth. In which place he ſpeaketh not of thoſe that are fleſhlye, and whiche giue themſelues the brydle in all euill: but of ſuch as haue beſt zeale to ſerue & pleaſe God. And ſurely he ſetteth forth himſelfe for an example, ſaying that although he inforced himſelf aſmuch as was poſſible for a mortall man, to frame himſelfe wholly too the will of God: yet was he not able to bring it throughly to paſſe. For when the temptations are great and violent as they were in Iob: it is impoſsible that we ſhould be ſo cō ſtant, as not to be ſhaken, & that we ſhould not be tickled nor ſuffer muche infirmitie in the battels which wee haue agaynſt our fleſhe. VVe ſee what happened to Iacob: hee wreſtled with an Angell, and therfore is called Iſraell: that is to ſay, preuailing with God: but yet notwithſtanding he halted, and was fayne too haue a lame hip as long as he liued: to the ende he might feele, that hee had not gotten that victorie in ſuche wyſe as there was no feebleneſſe in him. And that is an example and patterne for vs, that although God ſtrengthen vs by his power, ſo as wee ouercome our temptations: yet the ſame is not done without ſome markes of our infirmitie. Euen ſo happened it vnto Iob: and Eliu doth iuſtly reprooue him heere. Yet neuertheleſſe Elius meening is not, that Iob intended to accuſe God directly of vnrightuouſneſſe and crueltie: but hee ſheweth that he did not ſo glorifie Gods rightuouſneſſe, as he ought to do. Truely hee ſpeaketh roughly, and ſeemeth to wreſt Iobs wordes & to make them worſer than they were: but let vs marke that it is good reaſon that the holy ghoſt ſhould bewray the vices that are in vs, althogh they ſeeme not greate vnto vs. As for example: Iob confeſſeth here generally that God is rightuous, yea and hee knowledgeth him to be ſuch a one euē in his own perſon: but yet was he toſſe ſo roughly with his paſsions, that it ſlipped from him, to ſay, why doth God puniſh mee after this ſort? There is no reaſon why he ſhoulde do it: and if I might pleade my cace, I would ſhew how I haue not deſerued that he ſhoulde bee ſo violent agaynſt mee. Suche wordes ſcaped from Iob without knowing what he ſayde. Howbeeit if a man examine his meening: it is not of the worſt ſort. Onely he was caryed away with his pangues, and it coulde not be that he ſhoulde not be ſo turmoyled with his paſsions, as not to skirmiſhe againſt God. VVhy then doth Eliu reprooue him now with ſuche rigor? Bycauſe [Page] the leaſt doubt which we can haue of Gods rightuouſneſſe, & the leaſt diſputing that we cā make with him, is blaſphemie though it ſeeme not ſo to vs. Let vs marke wel thē, that here the holy Ghoſt diſcouereth the malady that was as it were hidden, to the ende we ſhould vnderſtand, that whenſoeuer any fancies come in our heade to darken gods rightuouſneſſe, or to deface his glory by any meanes, although we purpoſe them not: yet are they horrible faults, and we cannot condemne them ynough, nother are they venial ſinnes as the Papiſts make them. For 10 they ſay, that if a man doubte of Gods rightuouſneſſe, yea & haue many curſed imaginations running in his minde: yet are they in deadly ſinne ſo he cōſent not to them. But this is too beaſtly a doctrine, and yet among the Papiſtes men holde it for a certayntie. Contrarywiſe let vs marke well, that heere the holie Ghoſte thundreth agaynſte the conceytes that come in our thought, although we knowe them not to be ſo contrary to Gods glorie: and more ouer that although we minde not directly to accuſe God, yet when we be ſo intangled with wicked thoughtes, and 20 our paſsions toſſe vs too and fro, ſo as we are not peacheable to glorifie God, and to obey him in all reſpectes: we cannot bee excuſed, but do deſerue to bee reproued, as if we had intended too iuſtifie our ſelues and to make God guyltie in reſpect of vs: or as if wee had charged him with iniquitie, & purpoſed to mainteyne our ſelues as though there were no faulte in vs. And this ought too warne vs, to yeelde our ſelues alwayes guyltie withoute any diſputing when we haue to deale with God. For although our ſhiftes myghte bee allowed of men, and that we be wont 30 alſo too fall aſleepe in them: yet in the ende wee ſhall ſpyghte of our teeth, feele that God can in one woorde ouerthrowe all our long replies, and all the fayre colours that wee ſhall pretende. And therefore if there come any wicked thought to diminiſh Gods glory, and to make vs to doubte of his rightuouſneſſe: let vs learne to knowe, that we are already entred into blaſphemie, and that wee are greatly to be condemned, yea though thoſe thoughts paſſe away out of hand, and that our minds reſt not vpon them. Agayne if we haue any thought which tendeth not 40 too any purpoſe of accuſing God, but onely too ſome intent to iuſtifie our ſelues againſt him: it is a blaſphemie. VVhat is to be done then? Let vs learne to confeſſe that God is rightuous, and condemne oure ſelues. For they are twoo things which cannot matche togither, that men ſhould go about to cleare themſelues, and therwithall be able to glorifie God as becōmeth them, as he is woorthy. God then neuer hath his whole right, except we be confounded and all things quite and cleane daſhed, ſo as wee haue no defence agaynſte him, nor any thing lefte vs, but 50 onely to hang downe our heades. Lo what we haue to gather in the firſte place of this texte. Neuertheleſſe to the ende that this thing may bee the better imprinted in our heartes: let vs marke howe Eliu ſayeth here, that Iob had walked with the wicked. As howe? Dooth Eliu accuſe Iob too haue beene a deſpyſer of God, and a man of diſordered life, ſeing that heretofore he had proteſted that he had walked in ſuche perfection, as it was harde too finde a man like vnto him? For wee haue ſeene that hee was the eye of the blinde, the feete of the lame, and the father of 60 the fatherleſſe, that his hād had not bin ſhet to the poore, that he had not ſuffered the ſides of them that were acold too curſe him, that his houſe had alwayes beene open too ſuch as had neede, that he had bene freendly to ſtrangers, that although he had had credite, yet hee neuer abuſed it, and that although he might haue bene borne out in place of iuſtice, yet had he walked ſimply and oppreſſed not any perſon. Howe then doth Eliu now accuſe him to haue walked with the wicked? This is according to the matter that he hath taken in hand: namely that whē a man replieth agaynſt the iudgement of God, hee walketh not with him. Therefore let vs marke well, that although a man be nother whoremonger, nor theef, nor drunkard, nor murtherer, nor quareler: yetnotwithſtāding he fayleth not to be acceſſary of the greateſt wickedneſſe that can be, if hee glorifie not God, but haue any poynte of pryde in him, ſo as hee cannot ſubmit himſelfe to Gods iuſtice, rightuouſneſſe, and goodneſſe. Then if we yeelde not God his due honour, wee be wicked in ſo doing, although the reſte of our life were Angelicall. And it is a point which we ought to marke well. For (to our ſeeming) a man is rightuous, ſo he cannot be charged to the worldwarde, and haue led a vertuous life. But in the meane while, thinke we it is no ſinne, if a mā ſerue not god in ſuch humility as he ought? VVhen wee haue yeelded our neyghbours that which is their duetie, and God is diſappoynted and robbed of that which is due to him: muſt we therfore needes be rightuous ſtill? No: for if I bee faultie for robbing of any man, and deſerue euerlaſting death for the valewe of fiue ſhillings: Then if I rob God of his honour, and go aboute to diminiſhe his maieſtie, is not that a much more haynouſe crime, than all the robberies, all the whoredomes, all the murthers, all the poyſonings, all the periuries, and all other things in the world? So then let vs marke well, that whereas Eliu chargeth Iob, too haue walked with the wicked: it is not mente of the vices that are apparant to the worldwarde, as that hee were a whoremonger, or a theefe: but that he had not glorified God in acknowledging him to be rightuous, but rather had contrarywiſe intended to condemne him: howbeit, not that he did it directly, but that hee murmured agaynſt God, by reaſon of the torment of his miſerie: and that althoughe the ſayde impaciency were mingled with pacience, yet notwithſtā ding it was to be reiected as a blaſphemie, and Iob was to be condemned for it as an euill doer. And heereby we be warned, that our liuing without anoyance, and without working any deceyte, harme, or wrong to our neigbours, muſt be in ſuch wiſe, as in the meane while our cheefe regard muſt be of God, to walke before him in ſuche humilitie, as his prayſe may alwayes ſound both in our heartes and in our mouthes, that we may glorifie him (ſay I) both with heart and tongue alike: and when any heartburning or incomberance commeth in our mindes, lette vs yeelde our ſelues guilty out of hand, and not tary till we be condemned of other, nor tyll God ſende vs iudges too pronounce open and ſolemne ſentence againſt vs: nother let vs tary till he thunder from heauen, but lette euery of vs acknowledge the euill that is in himſelfe, & miſlike euen the leaſte and flighteſt thoughtes that can enter into oure imaginacions: aſſuring our ſelues, that they bee horrible and deadly ſinnes. Herewithal let vs marke wel, that God will not fayle to receyue vs to mercie, ſobeit that we alſo [Page] be readie and willing to condemne our ſelues. But as for thoſe that deale ſtubbornely, and will needes diſpute and checke with him: they ſhal find in the end, that their wilfulneſſe ſhal ſerue them to no purpoſe, but to put them to double confuſion. And ſo wee ſee it is not without cauſe that God hath diſtinguiſhed his lawe into twoo tables, to ſhewe vs that the ſeruice and honour which we owe him, goeth formeſt: and that then followeth the duetie which wee owe to our brethren. The ſeruice of God therefore muſt be as the foundation of our whole life, ſo as we muſt 10 glorifie him, knowing that it is the ende wherevnto hee hath created vs, and for the which hee mainteyneth and nouriſheth vs in this worlde. And afterwarde according as we are bound one of vs to another, wee muſte indeuer to helpe and ſerue our neighbours, without hurting of any man. Ye ſee then what we haue to remember in this text. And nowe alſo let vs conſider the manners of ſpeach which are conteyned here. VVhereas Eliu chargeth Iob with this ſaying, I am rightuous and God hath ouerthrowne my iudgement. It is not ment (as I haue tolde you afore) that 20 Iob intended ſo flatly and ſhortly to accuſe God of ouerthrowing his right. But let vs marke, that when a manne doth ſo preciſely maynteyne his owne right, he cannot do it without derogation too God, and without aduauncing himſelfe agaynſt his rightuouſneſſe. And therefore it is a poynt well woorthie to bee marked. For it will be found, that there is not any of vs which ſometime or other is not ſo bold as to ſay, that god hath ouerthrowne his right. And herewithal let vs marke well, that we would faine be rightuous when we enter into that extremitie: according 30 alſo as when S. Paule ſpeaketh of the glorifying of God, and of confeſsing him to bee rightuous, hee will haue all mouthes to be ſtopped. So long then as men reply, and whet their tongues too maynteyne their owne rightuouſneſſe: they muſt needes haue God to be their aduerſarie. And looke whenſoeuer God afflicteth them, if they cannot yeeld to confeſſe that he is rightuous in ſo doing, ſurely they aduaunce themſelues agaynſt him. Yee ſee then what we haue to do, if wee will not haue God to ſet himſelfe agaynſt vs, and to condemne vs as guiltie of lifting 40 vp our ſelues agaynſt him, and of accuſing him of vnrightuouſneſſe. VVee may well proteſt that wee had no ſuch meening, but yet the thing is ſo in deede: and what ſhall wee gaine by denying it, ſeeing the holy Ghoſt hath giuen his determinate ſentence vpon it? Thus much concerning the firſt ſpeach that is conteyned here. And wheras it is ſayde, I am made a lier in mine owne right. Thereby he ſignifieth, that hee was not admitted in his owne defence: which is all one, as if ſome Iudge were vnreaſonable and cruell, and would oppreſſe ſome good and rightfull 50 cace by authoritie. Lo howe Eliu dooth heere vpbrayde Iob with his blaming of God: [as if he had ſayd] oh ſee I pray you, I muſt bee taken for guiltie: And why? Bycauſe God will haue it ſo, for if he will not heare me in mine owne defence, hee preſſeth mee, and my mouth is ſtopped: and if I alledge any reaſon, it will not take place, nor be admitted. But Iob ment not to ſtep ſo farre out of his boundes. Howbeeit herewithall let vs beare in minde what hath beene ſayde: that is to wit, that if we acknowledge not our duetie ſimply, it is all one as if wee woulde 60 ſay that God vſeth a tyrannicall power ouer vs, and procedeth not by reaſon and equitie, but diſpoſeth things off and on, bicauſe we bee at his pleaſure. Although then that our mouth vtter no ſuch woordes, yea and that our heart quake at the thinking of them: yet notwithſtanding if we do not fully conclude that there is no defenſe for vs, and that we be guiltie: wee do ſtill enter into pleading againſt God, and wee muſt bee condemned as defacers of his rightuouſneſſe. As touching that it is ſayd immediatly, that Iob drunke ſcornefulneſſe as water: it is ment that he was ſo dulled, as hee perceyued not that the woordes which hee had vſed, were vncomely and worthie to be reiected, and that hee had deſerued to bee ſcorned as a witleſſe man. Yet notwithſtanding wee haue ſeene that Iob ſpake many excellent ſayings, yea and that he was the inſtrument of the holy Ghoſt, ſo as wee may gather great learning of the things that hee ſpake. Seeing it is ſo then, why is it caſt in his teeth, that hee drunke ſcornefulneſſe as water? It is bycauſe that when a mannes paſsions are ſo inflamed that he knoweth not what he ſpeaketh, it cannot be but that he muſt bee caried away after that ſort. Nowe if this befell vnto Iob: I pray you what ſhall become of vs? His pacience is ſet downe for a rule, and I haue tolde you that the ende which he had, ſheweth that there is nothing better for vs than to abide the good pleaſure of god in all the chaſtiſementes which hee ſendeth vs: whatſoeuer they be. And yet for al that, he is accuſed as a ſhameleſſe perſon that drinketh lewdneſſe as a fiſhe ſucketh in water. If this be layd to his charge, and rightly: I pray you what ſhall become of vs, when wee ſee our ſelues a hundred times impacienter than hee, and that there needeth no furtherance to make vs chafe and fret agaynſt God? Ought wee not too thinke that wee are worſe than dull? So then wee ſee in Iobs perſone that the holy ghoſt ment to ſhew vs what we bee when aduerſities comber vs ouerſore, and that our frayltie and feebleneſſe are ſo mingled with them, as we knowe not where to become, but gnaſhe our teeth and chawe vpon our brydle, and are ſo ſtraught, as we neyther keepe way nor path any more. This is it then which we haue to marke in this ſtreyne. Nowe let vs come to the ſentence which Eliu addeth. He accuſeth Iob to haue ſayd, that it profiteth not a man to haue walked with God. This walking with God importeth that a man ſo giueth himſelfe to the ſeruice of God, as he thinketh continually to giue an account, and acknowledgeth in himſelfe after this maner: he that hath created and formed me gouerneth and guideth me, I cannot ſhun his hand nor ſcape his iudgement, and therefore I muſt be preſent before his eies, ſo as he ſhall ſee, not only all my workes, but alſo my thoughts. Lo what it is to walke with God. And the holy ſcripture doth purpoſely vſe that kinde of ſpeech, bicauſe mē are like Coliers ſacks (as they ſay) which make one an other black. And experience ſheweth, that when we walke without hauing an eie vnto God, there is none of vs but he taketh libertie to do euill, vnder the ſhadow that other are as bad as himſelf: & in the mean while alſo giueth occaſion to other of his neighbors to do euill: inſomuch that at this day, there is not any of vs, but he giueth euill example by ſome meanes or other, through the vices which all of vs haue of our owne. And therefore when we walke with men, wee walke in horrible confuzion: all our life is like a hotchpotch, or a darke dungeon, ſo as nothing can [Page] be diſcerned in it. Beholde (I ſay) what it is to walke with men. But what is to be done? Seeing that in walking after the worlde, wee become worſe and worſe, and euerie man draweth his neighbors vnto euill, and he himſelf foloweth them as faſt too: Is it not a peruerting of all order? Then there remayneth nothing for vs, but too gather vs vnto God, and to frame our ſelues wholy vnto him. It is ſayd that Enock walked with God. And why? Bicauſe he was not peruerted, and although the whole worlde was at that time as corrupt as might be, yet notwithſtanding Enock 10 continued vncorrupted. And wherof came that? Bicauſe hee gathered his wits to him, and gaue not himſelfe the bridle to deale diſorderly: but although iniquitie was as a water floud vpon the earth, yet he knew that it behoued him to walk as in the preſence of God. Furthermore, this importeth alſo, that wee muſt not regarde too haue ſome fayre ſhewes, as many do which thinke it ynough to be prayſed of men, & to abſteyn from euill to the worldward, and that if they haue cleare handes to outward ſight, it is ynough for them. But it is nothing worth except wee 20 haue our hart pure before God. And therfore let vs marke well, that when the holy Scripture ſpeaketh of walking before God, it meeneth that it is too no purpoſe too haue framed our outwarde lyfe in ſuch ſort, as our vices may not appeare: but that oure conſciences alſo muſt agree therewithall, ſo as we bee cleane rid from all wicked and frowarde affections. Thirdly, our walking before God, muſt bee to frame oure ſelues wholy too his lawe. For if our lyfe bee allowed of men, and that wee flatter ourſelues with our good intents: what is it? Nothing: according 30 as wee ſee in the Popedome, that ſuche as imagine themſelues to be moſt deuoute, thinke that God is verie muche in their dette: but yet for all that bycauſe they deſpiſe the holy Scripture, and leane too theyr owne inuentions whiche they haue buylded at aduenture, all is but traſh and filthineſſe. And therefore let vs marke, that if wee will liue well, and haue a right and certaine rule, it behoueth vs to walke with God, that is to ſay, too walke vprightly: we muſt frame both our thoughts & our deeds vnto his cōmandements, & not vnto mens deuices, nor to 40 our owne imaginations. Thus much concerning this ſaying. Now let vs come to the principall poynt. Howe is it ment that Iob ſhoulde ſay that it ſhall ſtande a man in no ſtead to haue walked with God? It is bicauſe he was as it were aſtraught in his torments, and knewe not that God aſsiſted him for that hee had ſerued him, and conformed and ruled his life in all rightuouſneſſe. True it is that Iob knew generally that God was rightuous, & that we muſt not eſteeme or meaſure his rightuouſneſſe by the preſent ſtate of the worlde, and the things that are ſeene with our 50 eies. For ye ſee alſo that the controuerſie which he had againſt his friends, was that the good men are afflicted and troubled in this worlde, and that the wicked doo proſper, and ſo that God hath a higher iudgement whiche hee reſerueth to himſelfe, and therefore that wee muſt not reſtraine our vnderſtanding to the things that wee ſee preſently, nor thinke that God doth in this worlde render euery man that whiche is prepared for him: for it were too much brutiſhneſſe to haue any ſuch thought. Iob thē hath diſcuſſed this cace alreadie. But what for that? In the 60 meane while hee ceaſſed not to be as it were dazeled whē he came to thinke vpon his afflictions. Hee was ſo caried away, that he asked, where am I? VVhat haue I woon by giuing my ſelfe ſo to the obeying of God: Foraſmuch thē as Iob was ſo diſmayd, & ſtarted aſide: he is iuſtly vpbrayded with the vttering of this blaſphemie, that it ſhall not boot a man to haue walked before God. And hereby wee be warned to bridle our ſelues, whē we behold the things that are done in this world: and not to fall into imagination to ſay, why doth God diſſemble thus? VVhy doth he ſuffer his Church to be turmoyled ſo? VVhy are there ſo great outrages done? I ſay let vs bridle our ſelues ſhort. And why? for if we do but imagine that any of theſe things are ſtraunge, it is aſmuch as if we blaſphemed God. True it is that our Lord imputeth not that blaſphemie vnto vs: howbeit, that is of his own goodneſſe: neuertheles we are guiltie of it. And here in the perſon of Iob, the holy ghoſt reproueth vs, to the ende we ſhoulde miſlike of ſuch blaſphemie and abhorre it, and that as ſoone as their cōmeth any euill imagination in our thought, we ſhould put it away, knowing that the ſame woulde leade vs too a greater blaſphemie if God withhilde vs not. Furthermore, let vs marke, that it behoueth vs to be ſo much the warer in that behalfe, bycauſe we ſee that Gods ſeruants haue beene ſo toſſed with that tempeſt. True it is that when Ieremie aſketh why the wicked proſper, & why God fauoreth them, (as it ſeemeth) he proteſteth that god is rightuous, & that his iudgements are rightful, and he vſeth this preface for a bridle. Lord (ſayth he) I know that thou art rightuous: but yet for all that he eſcapeth not vnſhaken. VVee ſee what Abacuk ſayeth in the ſame reſpect. Abacuk doth the like, & therin he ſheweth that he was reſtrayned with the feare & reuerence of God, but yet was he troubled in his mind. Dauid cōfeſſeth that there hapned much more vnto him. For we ſee how he ſaid, then haue I waſhed my handes in vaine, & my giuing of my ſelf to all rightuouſneſſe, & my indeuering to ſerue God hath beene but loſt time. Seeing that Dauid came to that poynt, I pray you what ſhall wee looke for? And ſo it is true that he reproueth himſelfe, and therewithall confeſſeth that his foote was vpon yee, ſo as he was readie to fall. And afterwarde he addeth. Lorde I am a beaſt, I am no more a man, nor worthie to bee called a reaſonable creature, but am become vtterly brutiſhe like an Aſſe or an Horſe, and therefore Lorde thou muſt holde me with ſtrong hande, or elſe I am vndone. Seeing that Dauid confeſſeth that hee was not exempted from ſuche temptations: I pray you how ſhall we do, as I ſaide afore. And this is the cauſe alſo why Eſay vttereth this ſaying, (ſay ye there is a rewarde for the rightuous) not as a common ſaying, but as a ſingular one. He exhorteth the faithfull to cōclude, and fully to reſolue themſelues, that there is a reward for the rightuous: that is to ſay, that they ſhall not loſe their labor in ſeruing God. This ſeemeth to bee a common ſaying, and yet notwithſtanding the Prophete Eſay maketh a ſingular one of it. And the reaſon is, bicauſe things are out of order in the worlde, as they ſhal be at all tymes, and therefore the faythfull are (to their owne vnderſtanding) vtterly diſmayed, ſaying: why dooth God afflict vs with ſuch rigour? VVe bee readie too murmur immediately, yea and wee ſhoulde fall to blaſpheming of God, were it not that he holdeth vs backe, and declareth vnto vs, that the things which he doth are not in fauor of [Page] the vnbeleeuers. So then although he ſeeme to haue forgotten vs, yet notwithſtanding we muſt aſſure our ſelues that he will pitie vs, and that in the middes of his rigor he wil aſſwage his ſtripes, yea and that we ſhall be diſcharged at his hande: for we ſhould bee ouerwhelmed a hundred thouſand times, and vtterly periſh, if hee preſerued vs not by his infinite goodneſſe. Thus muche concerning thys poynt, wherein Iob was condemned for ſaying that it ſhal not boot a man at all to haue walked with God. It is not for that he was throughly perſwaded it was ſo: but bicauſe 10 he was amazed in his ſorowes, and conſidered not Gods guiding and ordinance, as he ought to do. True it is that he alwayes knew it in part: but yet is he condemned, bicauſe he hilde not himſelfe ſo quiet and peaſable as he ought to haue done. Then are we a hundred thouſande times more to be condemned than he, if we learne not to be our owne Iudges, to the ende we may be acquit before God. Now it is ſayd for a concluſion, God forbid that euer there ſhould be iniquitie in God, or vnrightuouſneſſe in the Almightie. Here we haue to note, what the ſumme of Elius wordes is, that 20 we may take profite by the whole diſcourſe that we ſhall ſee in this Chapter. It is that it behoueth vs to glorifie god as rightuous. That then is the ſumme of the whole Chapter. Surely this ſeemeth verie common, and that it is no neede at all to ſpeake of it, bycauſe that (to ſee to) no man dareth denie that God is rightuous. But yet notwithſtanding a man ſhall hardly find one amongſt a hundred, that acknowledgeth gods rightuouſnes as he ought to do: but that euen they which do it beſt, do fayle in ſome poynt. I ſay that euen the rightuouſeſt ſhall bee tempted too the 30 doubtes which I haue ſpoken of▪ VVhat ſhal become then of the worldly & brutiſh ſort, which are acquainted with the magnifying of God, nor haue giuen their minde to it? And therefore let vs aſſure our ſelues that whoſoeuer ſhal haue borne away this doctrine of confeſsing that God is rightuous, and bee throughly perſwaded in it: ſhall haue profited greatly, not for a day or twaine, but for a hundred or a thouſande yeares, if hee liued ſo long in the worlde. Howbeeit it behoueth vs to conſider after what ſort wee ſhoulde confeſſe God to be rightuous. Truely this matter cannot as nowe bee treated of at length, but yet muſt I 40 ſpeake a worde of it, to open a gap to that which ſhall follow. After what ſort then do wee confeſſe God too bee rightuous? It is when his onely and ſingle will counteruayleth all reaſon with vs, and that we be fully perſwaded that all things which God doth are good and rightfull, although we know not the reaſon why he doth them. For if a man will acknowledge God to be rightuous, no further than he himſelfe is able to conceyue in his braine: what a thing were it? Shoulde God not be ſubiect vnto vs? But 50 we muſt fully conclude in ourſelues, that God is rightuous. And why? Bycauſe his will is the rule of all rightuouſneſſe, inſomuch that whatſoeuer proceedeth of him, it behoueth vs to honour it, although we finde it ſtraunge to our imagination. And although it ſeeme too vs that it ought not too bee ſo: yet notwithſtanding let vs bee reſtreyned with ſuch reuerence, as too confeſſe that foraſmuch as God is the fountaine of all rightuouſneſſe, it behoueth vs to think all his doings good. Thus ye ſee in the firſt place what we haue to marke. And againe let vs acknowledge this rightfulneſſe in all things that come too our imagination, in ſuch wiſe as wee may alwayes beare in minde, that God is rightuous. As how? VVe ſee the wicked raigne, and haue their ful ſcope, and that greeueth vs, and to our ſeeming God is all that while a ſleepe in heauen: and when hee remedieth not things at the firſt daſh, we thinke he doth not his dutie. But yet neuertheleſſe it behoueth vs to confeſſe, that God is rightuous in al theſe things. Againe when we bee troubled and afflicted, one while in our goods, and another while in our perſons, and we ſee that the whole Church in generall is trampled vnder foot, and ſubiect to the tyrannie of the wicked. VVhat is to be ſaid to it? Yet muſt we ſtill acknowledge and confeſſe that God is rightuous. And ſeeing it is ſo, let vs tarie till he ſhewe vs why things go ſo vntowardly to our ſeeming: and let vs aſſure our ſelues that his diſpoſing of things after that ſort is not without cauſe. VVherefore let vs ſhet our eyes when things go clean contrarie to our lyking, and let vs only ſettle our ſelues vpon the ſaid poynt to ſay, Lord thou art rightuous, and I will content my ſelf with thy rightfulneſſe, vntill thou make me to enter into thy ſanctuarie, and there perceyue why thou ordereſt the ſtate of mankind after that ſort. Truely if I ſhoulde follow mine own fancie as now, I ſhould murmure, yea & repine agaynſt thee, too ſee howe things are confounded heere. But foraſmuche as wee knowe that thou gouerneſt the whole worlde by thine infinite wiſedome and iuſtice: it is meete that thou ſhouldeſt be allowed, and that we ſhould confeſſe that thy diſpoſing of all things after that ſort is rightfull, although we perceyue not the reaſon why. Thus ye ſee how we ought to practiſe this leſſon in effect.

Now let vs fall down before the face of our good god with acknowledgemēt of our faults, praying him to make vs ſo to feele them, as we may be ſorie for them, that wee may hate our wicked life paſt, and do our indeuer heereafter to frame our ſelues to his will, that he may receyue vs to mercie: and that in the meane while he will ſo gouerne vs by his holy ſpirite, as we may ſeeke altogither to pleaſe him, and to frame our life to his holy ſeruice. And ſo let vs all ſay, Almightie God our heauenly, &c.

The .Cxxx. Sermon whch is the third vpon the .xxxiiij. Chapter.

10 God forbid that there ſhould be vnrightuouſneſſe in God, or iniquitie in the Almightie.

11 For he ſhall render vnto man according to his vvorke, and cauſe euery man to finde according to his vvayes.

12 God vvill not condemne for nought, neither vvill the Almightie ouerthrovv right.

13 VVho is hee that hath viſited the earth beſides him? or vvho is hee vvhom he hath ſet ouer the vvorlde? or vvho hath builded it?

[Page]14 If he turne his heart tovvardes him, and dravv avvay his ſpirit and his breath.

15 Then ſhall all fleſh faile togither, and man ſhall returne into duſt.

WE haue too lay foorth this ſentence which ſeemeth to bee meetely common, namely, that there is no vnrightuouſneſſe in God. Euerie man confeſſeth it, but fewe do knowe it, and are fully perſwaded of it. If wee bee at reſt, and God do to vs as wee 10 deſire, it is eaſie for vs to conſent that he is rightuous: but ſo ſoone as wee bee troubled and any harme or aduerſitie do cumber vs, we fall to grudging, and acknowledge no more that God is rightuous, as wee had done before. Therefore it is not ynough for vs to proteſt in one worde that God is rightuous: but the cheefe poynt of it, is to acknowledge all his doings to bee good, and to ſubmit oure ſelues willingly to his mightie power when wee come to the practiſing of it: ſo as if he afflict vs, we enter not into pleading with him, nor be diſcōtented that he gouerneth 20 vs otherwiſe than our deſire doth craue. Ye ſee then what wee ought to conſider in this text, where it is ſhewed vs, that there is no vnrightuouſneſſe in God. To be ſhort, vntill we become to ſo much reaſon, as to bee quiet, and obedient vnto God in all things that hee doth, although things fall not out too oure fancie, purpoſe or iudgement: wee accuſe God vndirectly of vnrightuouſneſſe. And why? Hee gouerneth the whole worlde, nothing ſhall happen but by the diſpoſition of his ordinance and power. Then if we finde fault in the things that happen,30 is it not a bending of our ſelues agaynſt him that hath all power? So then let vs learne to ſubmit our ſelues to gods prouidence, confeſsing that all his doyngs are good: and then ſhall we count him rightuous, and yeeld him his due prayſe. But if wee replie agaynſt him, and fret and finde fault at his doings: it is aſmuch as if wee blaſphemed him by calling him vnrightuous. True it is that it cannot otherwiſe be but that in our afflictions, we ſhall haue ſome heartburning: but yet muſt wee ſubdue our paſsions, and holde them as priſoners, and conclude in our ſelues that 40 ſith that God is wholy good and wiſe, hee dooth not any thing otherwiſe than reaſonably and vprightly. Thus yee ſee howe wee ought to fight agaynſt our paſsions, when they riſe in vs, and prouoke vs too aduaunce oure ſelues agaynſt God. Nowe let vs ſee howe Eliu proueth that there is no vnrightuouſneſſe in God: he ſayth, that he will render vntoo men according to their woorkes, and make euerie man find according to his wayes. This ought to be wel noted. For to knowe that God is rightuous in himſelfe, is not all that is to bee done: his rightuouſneſſe is not ſo ſhet vp 50 in his being, as that it ſhoulde not be knowne vnto vs: but it extendeth euery where, and muſt be knowne cheefly in vs. VVill we then knowe how God is rightuous? Let vs looke euerie where about vs, and wee may well eſpie his rightuouſneſſe, in conſidering that the world is gouerned by him with ſuch equitie, as there is no fault to be founde in it. And ſurely if euery man be called into his right aray, there is none that ſhall haue occaſion too complaine, but all men muſt needes confeſſe, that his bearing with them is of his infinite goodneſſe, and that his puniſhing of them 60 is by his rightfull rigor. Lo what wee haue to gather as now vpon the reaſon that Eliu alledgeth. And it is a very notable poynt as I haue ſayde afore. For whereas he ſpeaketh to vs of Gods rightuouſneſſe: we muſt not imagine that hee is rightuous onely in himſelfe: but conſider his rightuouſneſſe as it becommeth vs, and extende it as wee ought to do, that is to wit, to the whole gouernment of the worlde. In what wiſe then is God rightuous? Bycauſe he guideth all things vprightly: and looke whatſoeuer we ſee, it behoueth vs to allow it as rightfull, bycauſe it proceedeth from him: I meane not the ſinnes that men commit: but I meane that God diſpoſeth all things in ſuche wiſe in his ſouerain prouidence, as it behoueth vs to think all things good that proceede from him. And therefore when any of vs commeth to examin himſelf: let him vnderſtande that there is no couert for him too pleade againſt God, neither can God bee accuſed of crueltie, nor any man ſay that he miſintreateth him: but he muſt of neceſsitie allow his rightfulneſſe in his gouerning and guiding of vs. Furthermore, if wee will comprehende this matter, and be throughly perſwaded of it: euery of vs muſt firſt ſearch himſelfe, and conſider aduiſedly what a one he is. For what is the cauſe that wee are ſo waywarde, and that whatſoeuer God do vnto vs, hee cannot content vs, but wee are alwayes ſo malapert as to lift vp our ſelues agaynſt him: but that wee be blinded with vaine ſelfe ſoothings, and euery of vs thinketh himſelfe to be rightuous, bycauſe we thinke not vpon our ſinnes. And therefore if we once haue the skill to knowe well our owne faultes: it is certaine that all replying agaynſt God will ceaſe and be diſpatched, ſo as euerie of vs wil come humbly and ſay, Lorde thou haſt handled mee after ſuch a ſort as I muſt needes acknowledge thy rightuouſneſſe and glorifie thee. But what? VVee cannot for beare to beguile our ſelues. And although wee haue not any thing to replie: yet will wee alwayes leſſen our faults, yea and couer them though they be neuer ſo notorious. And foraſmuch as wee bee ſo faſt aſleepe in our ſinnes through our hypocriſie: it is eaſie for vs to lift vp our ſelues agaynſt God. Therefore if men be deſirous to acknowledge that God is rightuous, to the ende to yeelde him his deſerued prayſe: the true remedie is, firſt to make their owne inditement, and too accuſe and condemne themſelues: and then will it bee no hard matter to them to acknowledge that God is rightuous. For they be ſufficiently conuicted in themſelues, that he hath not miſintreated them nor done them any wrong, but that his chaſtiſing of them hath bin for their offences: and that although he hath vſed ſome rigour towards them, yet notwithſtanding he hath alwayes borne with thē of his goodneſſe and mercie. Thus ye ſee in effect what wee haue to beare in minde. And therewithall let vs marke, that when it is ſayde, that God will render vnto a man according too his worke, and make euerie man to finde according too his wayes: It is not ſo ment as though God puniſhed the breakers of his lawe out of hande, and mainteyned the good: but it is to ſhewe that God dooth no man any wrong. Then may it well come to paſſe (as it happeneth dayly) that God will beare with the wicked for a time: for it is ſeene that hee maketh no countenance when men runne [Page] ryot in all euill, nor ſeemeth to thinke vpon them, nor to ſee them. And that is the cauſe alſo to harden the wicked to make them the bolder. For vnder the colour that God puniſheth them not out of hande, it ſeemeth to them that they be quite ſcaped and diſcharged. So then god doth not alwayes puniſh euill doings out of hand, nother doth Eliu meene that he doth ſo. But in the end when God hath delayed a long time, and prolonged the term of the wicked: at length he will ſhew that although he wayted for theyr repentance, yet he forgat not their miſdeedes, but regiſtred 10 them before him, and packed them vp vpon a great heape, to increaſe the terror of his wrath. Their delay therefore ſhall be dearely ſolde vnto them, when they ſhall haue ſo abuſed Gods pacience, who forbare to puniſh them at the firſt, to the ende they ſhoulde haue leyſure to know their faults, & to amend them. Marke this for one point: namely that God executeth not his iudgement at the firſt day in ſuch ſort, as we may perceyue with our eyes that he recompenceth euery man according to his workes. And in good fayth what a thing were it, if he ſhould puniſh ſinnes 20 forthwith as they deſerue? VVe would not looke for any other day: for all ſhould be accompliſhed in this worlde. And then where were the article of our fayth concerning our riſing again, and our comming before the iudgement ſeat of our Lord Ieſus Chriſt? To be ſhort, there ſhould be neither reward for the good, nor feare for the wicked and rebellious. And this is alſo the cauſe why it is purpoſely ſayd in the holy ſcripture, that God will render recompence, or requite. Saint Paule ſpeaking of the rightuouſneſſe of god, ſayth not that he will recompence from day too day, but 30 that he will recompence. And when? At the laſt day. Elius ſaying is not agaynſt this ſentence. But when he ſaith, that God will render, hee preſuppoſeth the thing that is true: namely that it behoueth vs to holde our mindes at a ſtay, vntill God ſhew vs the things that are hidden from vs for a time. Our faith (I ſay) muſt be exerciſed in wayting paciently for the things that wee perceyue not as yet. It is ynough for vs that God giueth vs ſome tokens of his iuſtice, and ſheweth vs ſome notable examples, wherby we are inforced to feele, that he hath an eye vnto men to puniſh 40 their offences. If God giue vs any records of it, let vs be contented, and in the meane while be pacient, vntill we know the things that he as now reſerueth to himſelf. Thus ye ſee how we muſt take this ſentence to applie it to our vſe. The ſecond poynt is, that God doth not ſo recōpence euery man according to his workes, but that hee alſo beareth with them whom he puniſheth, and ſheweth thē ſome fauour, although that on the one ſide he be rigorous too them, and make them feele that he is their iudge. Howbeit, that is to do vs to wit, that as in reſpect of the worlde,50 God paſſeth not to puniſh our ſinnes, in ſuch meaſure as they do deſerue. For what a thing were that? He ſhoulde not ſende vs diſeaſes, wantes, and ſuch other things: but hee ſhoulde thunder vpon vs, and ouerwhelme vs at the firſt blow, ſo as we ſhould not feele ſome terrible puniſhment, but hee ſhould arme himſelfe in his mightie Maieſtie to confounde and ouerwhelme vs. For what are our ſinnes? So then let vs marke that God puniſheth not ſinners out of hande, and maketh them too feele his vengeance in full meaſure, as they haue deſerued it: but beareth 60 with them ſo, that all the chaſtizementes which wee receyue in this worlde, are but Gods warnings, in giuing leyſure to repent. Not that the ſame ſhall profit all men▪ for the wicked are condemned alreadie, bycauſe they bee paſt amendment, and God hath not onely framed theyr inditement, but alſo ſet downe their condemnation, which is readie to bee executed whenſoeuer hee will. Howe ſoeuer the worlde go, if wee conſider well the chaſtizements that God ſheweth vs in this world: all of them are nothing comparable vnto our ſinnes, but he giueth vs reſpite to the ende we ſhoulde thinke vpon them. Thus ſee you yet one other poynt which wee haue to marke in this Text. And the thirde is, that God dooth not ſo recompence men according to their wayes, but that hee reſerueth power to himſelfe to pardon thoſe whom he liſteth, when he intendeth to bring them backe to himſelfe. God doth not puniſhe his choſen. And why? For it pleaſeth him to receyue them to mercie, and too bee at one with them of his owne free goodneſſe. And in ſo doing hee burieth their ſinnes, ſo as hee entereth not intoo iudgement with them, as it is ſayde in the Pſalme. God then hath libertie to put away our offences without puniſhing them: and yet the ſame is no derogation at all to his iuſtice. And why? For when God liſteth to forgiue our ſinnes, howe dealeth he? He nouriſheth not the euill in vs, but he toucheth vs with it, and ſheweth vs it, and maketh vs to feele howe ſore we haue offended him, and afterwarde giueth vs a mind to be ſorie, & to mourne for our ſinnes. VVhen we be ſo touched with repentance, wee become iudges of our owne faults, and condemne them: and by that meanes God hath executed his office. For it is much more when a manne condemneth himſelfe, than if hee were condemned of God, and gnaſhed his teeth, and aboade ſtill vnamendable and ſtubborne in his wickedneſſe. Therefore God forgetteth not his office, when hee draweth vs too repentaunce: For hee pardoneth not our ſinnes to the intent too cocker vs, but contrarywiſe, too the intente to double his rightuouſneſſe, ſo as on the one ſyde wee may feele the euill that wee haue committed, and on the other ſide, hee may make his mercie ſhine vpon vs, too diſcouer the miſeries wherein wee were till hee had ſet vs free from them. And therefore let vs marke well that Gods forgiuing of the offences of his choſen, is no derogation at al to his iuſtice, that this ſaying ſhould not be alwayes true, that he recompenceth men according to their workes, and maketh them finde according to their wayes. Nowe wee ſee the thing that I haue touched: whiche is, that to glorifie God in his rightuouſneſſe, it behoueth vs alwayes to be perſwaded in our afflictions, that wee ſuffer not any thing wrongfully, but that God hath reaſon too chaſtice vs, and that if wee enter intoo quarelling wyth him, wee ſhall but make our cace the worſer. And furthermore, let vs vnderſtand, that God doth ſo beare with vs through his goodneſſe, as wee haue alwayes cauſe too perceyue that wee are exceedingly bounde vnto him, for that hee vſeth no extreeme rygour agaynſt vs as he ought to do. Finally, let vs vnderſtande, that although he make vs feel his vengeance: yet he ſpareth vs, and that although he ſhewe himſelfe rough and ſharpe, yet doth hee intermeddle his goodneſſe with it: and therefore, that hee is alwayes rightuous, inſomuche that men ſhall gayne nothing when they thinke to quit themſelues: but the beſt [Page] for vs is, that when we ſee that God calleth vs, and allureth vs to come vnto him, wee fall to feeling of our offences before the blowes come, and be ſorie and mourne for them, ſo as God may bee inclined to forgiue vs. Lo what we haue in effect to remember in this ſentence. According herevnto Eliu for the greater confirmation of it, ſayth, that God will not condemne for nought, nor ouerthrowe the right. He ſpeaketh no new thing, but ratifieth his own matter, euen by aunſwering vnto that which was alledged by Iob. Firſt therefore he ſayth, that God will not condemne 10 for nought: that is to ſay, men can neuer alledge, that hee doth them wrong, or that he maketh them beleeue that they haue done amiſſe [when they haue not,] according as oftentimes a poore innocent ſhall be oppreſſed among earthly Iudges, by charging him with a thing of nothing, wherein he is not faulty, and yet he muſt be fame to paſſe that way, and there ſhalbe falſe witneſſes too face him down though he were the righteouſeſt man in the world. There then a man may oftentimes be puniſhed wrongfully & without cauſe. But it is not ſo with Gods iuſtice:20 he needeth not to ſhewe why, or to keepe great regiſters for proofes or for excuce of himſelfe when he is ſlaundered by men: euery mā carieth his owne indytement written and well ſealed in himſelf. I ſay we neede none other Iudge than our owne conſcience, and though euery man knowe it not preſently: yet will God waken vs well inough, ſpight of our teeth: and when wee ſhall haue flattered our ſelues a long time, yet muſt we returne to this point to be conuicted, namely that he had iuſte cauſe too puniſh vs. And this is the cauſe alſo why Eliu addeth, that 30 God will not ouerthrow the right. For when wee haue no better ſhift, we flee too this ſtartinghole, that God is almightie and doth what he liſt, and wee cannot reſiſt him, and that he dealeth croſly and ouerthwartly with vs. And although wee ſpeake not ſo: yet haue wee ſuch crooked thoughts, ſo that vnder the colour that God is Almightie, and that we be poore & fraile creatures, we would make him beleeue that he tormenteth vs to ſore. But contrarywiſe, it is ſayd, that God peruerteth not the right: that is to ſay, that he neuer puniſheth men without a continuall reſpect 40 of bearing with them, according as he knoweth to be expedient. And if there were cauſe to ſpare them any more, ſurely he would do it, bicauſe he knoweth what is meete for them. So then let vs practize well this leſſon of humbling our ſelues before God whenſoeuer he chaſtizeth vs: let vs keepe our mouthes ſhut that we replie not agaynſt him, and there withal let vs be meeke, and let not hypocriſie blinde vs to ſooth our ſelues in our miſdoings. Thus ye ſee in effect, howe it behoueth vs to condemne our ſelues, and therevpon to acknowledge that God is 50 righteous in puniſhing vs, and that he ouerthroweth not the right that is in vs: ſo as if we haue a good cace he will mainteyne it himſelfe, and wee ſhall neede neyther Proctor nor Aduocate: for he himſelfe will bee our warrant, as who deſireth nothing ſo much as to quit vs. So then if wee be condemned by him, wee muſte paſſe that way, and acknowledge that we haue well deſerued it. True it is, that this will well be ſayde ingenerall: but it behoueth euery one of vs particularly, and in reſpect of his owne perſon, to haue this leſſon well printed in his minde. And 60 ſpecially when wee bee beaten with Gods ſcourges, ſo as one of vs is pinched with pouertie, another with ſicknes, and a third with ſome wrong that is done vnto him: on what ſide ſoeuer any aduerſitie come vppon vs, let vs acknowledge that it is the hande of God which viſiteth vs. And why? There is good reaſon that wee ſhoulde do ſo. For wee bee wretched ſinners, and ranke rebelles againſt him: and wee muſt not go aboute to qualifie our faultes and too ſay that Gods puniſhments are vnmeaſurable, as though hee had no cauſe too puniſhe vs. But contrarywiſe, thoughe hee ſhoulde execute a muche greater rygour, yea euen to the vtter ouerwhelming of vs: yet let vs confeſſe that it were not too muche, conſidering that our ſinnes are come to their full meaſure. Yee ſee then after what ſorte wee ought too vnderſtande this ſentence. And afterward he addeth, who is he whom God hath ordeyned too ſet ouer the worlde beſides himſelfe? Albeit that the woorde which Eliu vſeth here dothe ſometimes ſignifie to viſite: foraſmuchas the ſenſe is all one, we neede not to ſtande muche vpon the worde. To bee ſhort, Eliu ment to ſay, that there is none but God whiche gouerneth the worlde, and that he hath not any fellow, neither is there any other creator to haue builded the heauen & the earth, but he hath all in his hande, and guydeth and gouerneth all his creatures at this day: ſo as nothing is done without his will. Yee ſee in effect what Eliu ment to ſay here. But it ſhould ſeeme that this reaſon is not fitte to mainteyne the righteouſneſſe of God. For his mightineſſe is not in queſtion here: and beſides that, (as I haue touched alreadie) ſomtimes vnder the colour that God is Almightie, men would accuſe him of tyranny, as though he had no regard of our infirmitie and weakneſſe. Marke then howe men take occaſion to aduance themſelues agaynſt God by confeſsing his almightineſſe, ſaying: It is true that he is the ſouereine, but yet it foloweth not therfore that he hath not good ſtay and gouernment of himſelfe as he ought to haue. For albeit that men vex & torment his ſeruants: yet it ſeemeth that hee paſſeth not for it, nor hath any regarde of them. But contrariwiſe, Eliu intendeth to ſhew, that God is righteous And how ſheweth he it? For he onely (ſayth he) gouerneth the worlde. This ſeemeth to be nothing to the purpoſe. But when all is well conſidered, it is a peremptory reaſon (as they term it) and ſufficient ynough to ſtop all our mouths. And this is it which he meeneth by this which he addeth immediately after: namely, ſhall he whiche is vnrighteous gouerne? True it is that in reſpect of the worlde, the wicked ſhall ſomtimes gouerne. And why? For behold kings which are borne of women, come to the crowne by heritage, and ſo likewiſe the Princes. And they beſtow offices vpon their bawdes, and vpon men of no value, as it is well knowne what maner of ones theſe Courtiers are: or elſe they ſell the offices, and ſo all iuſtice goeth to wracke. And how are things handled where gouernors are ordeyned by electiō and voyce of the people? Not in the feare of God, nor in reuerence, as though they ment to ordeyne officers that ſhuld raign with iuſtice: but with flocking into tauerns, & there they cōmit the ſhamefulleſt things that cā be. Then ſeeing that kings and their officers & magiſtrates that go by election, come to their degree by ſo diueliſh meanes: the wicked muſt needes raigne. But it is not ſo with God And why? Bicauſe that naturally he hath the ſouerein dominion [Page] of the whole world, & the ſame is due vnto him: he was not choſen to it by raſcals that woulde faine haue all confuſion to raigne, and which choſe ſuch as ſhoulde ſupport them in their euil, and do nothing but ouerthrow al good order & common weale. God was not choſen in a Tauerne by parcialitie, briberie and wicked practiſes: hee was not called to his office by fauor: neither hath he it by ſucceſsiō of heritage, as though his Peeres had agreed that he ſhould ſucceed after a mortall father: there is none of all this in him. VVhat then? Hee hath the gouernment of 10 the world by nature: inſomuch that the immortall being of God, and his authoritie of gouerning, are things inſeparable. And this is it which is ſayd in the .xviij. chap of Gen. by Abraham. For there Abraham reaſoneth that it is impoſsible that God ſhould do any crueltie or outrage. Can he that is iudge of the worlde (ſayth Abraham) deſtroy the good with the wicked? Now when Abraham ſayth ſo, he meeneth not to counſell God to bethink himſelfe as one of vs might counſell a mortall man, as Moyſes ſpeaking to the Iudges, and likewiſe Ioſaphat ſay, bethink your ſelues,20 for ye ſit not in the ſeate of a creature, but the liuing god hath called you into this throne, & whoſoeuer ſitteth there, muſt not raigne as a man, but as the lieutenant of God. So thē we may wel admoniſh earthly Iudges of their office. And why? For they may erre, yea & we ſee that men do more cōmonly ſwarue aſide vnto euil, than hold themſelues vnto good: and that is, both bycauſe they are wholy giuen vnto euill, and alſo bicauſe there is no ſuch vertue and ſtedfaſtneſſe in moſt of thē as ought to be, but though there be a good will, yet is there no ſuch zealous indeuer 30 as were requiſite. Thus ye ſee how the earthly Iudges had neede to be put in mind of their dutie. For why? they diſcharge not themſelues as they ought to do. But when Abraham alledgeth vnto God, that it is not for the Iudge of the world to cōdemne the good with the wicked, he ſayeth it to an other ende: namely to ſhew that God cannot transforme himſelfe, that he ſhould not be alwayes rightuous as well as hee is God. Then is there nothing more peculiar vnto God than equitie, and if wee accuſe God of vnrightuouſneſſe, it is aſmuch as we would make him not 40 to be at all. And why? For he is not God to be an Idoll, or to be a dead and idle thing: but he is God to gouerne the world: he hath his ſoueraine maieſtie in ſuch wiſe in himſelf, as he muſt needs be a Iudge: & being a Iudge, he muſt needes bee ſo vpright, as there may be nothing amiſſe in him. According herevnto Eliu ſayth nowe, that all things which he gouerneth muſt needes be done rightly, and that there can be no vnrightuouſneſſe in him. And why? Bycauſe he hath created the world, and mainteyneth it vnder his protection and guiding. Thus haue we the true vnderſtanding 50 of this text: and now remaineth to gather the doctrine that is fit for our inſtruction. And firſt of all let vs mark well, that God hath not created the worlde to leaue things to hauock, that fortune (as they terme it) might gouerne all: but hee intendeth the mainteyning of his creatures as he doth. Therfore when we call god the maker of heauen and earth, we muſt not reſtraine it to one inſtant: but we muſt beare in minde, that like as God hath framed the worlde, ſo all power is ſtill in him, and hee diſpoſeth things here beneath, ſo as he hath a care of vs, & the heares 60 of our head are numbred, yea and hee guideth our footeſteps, ſo as nothing commeth to paſſe, which is not foreappointed by his prouidence. Lo what we haue to marke. And it is expreſly ſaid, that beſides him there is none ſet ouer the world, nor none ſet ouer the earth: and that is to betoken, that his creating of the world, and his gouerning of it, are things that go ioyntly togither. Thē if we imagin that god gouerneth not all things, but that ſome things hapneth by chance or fortune: it followeth that fortune is a Goddeſſe that hath created part of the world, and ſo is not all prayſe due to God alone. But beholde, it were a curſed blaſphemie if we ſhould thinke that the diuell could do any thing without Gods leaue: for it is all one as if we ſhould make the diuel a particreator of the world. Therfore let vs lerne that there is an inſeparable bonde betweene theſe twoo things: namely that God createth all things, and that hee gouerneth all things. And that is the cauſe why it is expreſly ſayde, that God hath builded the worlde. And do wee then thinke, that hee nowe calleth a companion to helpe him to order his creatures? True it is, that God doth vſe inferiour meanes to gouerne the worlde: howbeit, that is not to diminiſh his owne authoritie, or for that hee will haue any companion: for hee raigneth continually from aboue. VVhat elſe are the greateſt kings, but only Gods handes? And hee ſerueth his turne by them as he thinketh good. According as he by his Prophete Eſay vpbraydeth the proude Sennacherib, who thought himſelfe too haue made all things by his owne cunning. Yea (ſayeth God) what art thou elſe, but the axe in the hande of him that heweth? If a man holde a ſawe or a knife to cut withall, and too ſerue his turne at his pleaſure, can the toole turne it ſelfe agaynſt the man? No: but it is to ſhew that a man hath not onely his handes and armes to helpe himſelfe withal: but alſo that he hath the things that are without him at his cōmaundement. Is there any power in mortall creatures, but from the liuing God? do they not holde all of him? Then are we nothing if we be ſeparated from him. For it is he in whom we haue our life, mouing and being. Therefore let vs vnderſtande, that when God vſeth worldly meanes, and ſerueth his turne by men, as by inſtruments: that is not to leſſen or to ſtrengthen his owne authoritie, but contrariwiſe to ſhew that he hath the guiding of them, and that if he do but commaunde or whiſtle as he himſelf ſayth, men muſt needs go forward to execute his will, yea and the verie diuels of hell are compelled vnto it. And although they bee vnwilling, and that it be vtterly agaynſt their intent: yet notwithſtanding God driueth them by violent power, to execute the things that he hath ordeyned in his prouidence. And ſo we ſee now after what ſort we muſt conſider Gods prouidence: namely, that hee hath a care of the whole worlde, and watcheth ouer al his creatures, not only to foreſee what may happen (as ſome fantaſticall perſons imagine that God beholdeth the things as it were aloof, which are here beneath, & then prouideth for them afterward) but alſo (which much more is) that nothing may be done which he hath not determined, ſo as his will is the rule of all things. Thus yee ſee what is ſhewed vs in this text. And therefore it behoueth vs to minde well the prouidence of God, too the intent that when any aduerſitie befalleth vs, wee may alwayes go to the firſt cauſe. True it is, that diuerſe tymes men ſhall do vs vs wrong, as we ſee howe they had robbed Iob [Page] of all his goodes. Men then may ſpoyle vs of our goodes by deceyte or violence, or they may oppreſſe vs by ſlaunders and wicked reportes, yea and a man may bee wrongfully ſlaine. In theſe things it behoueth vs too acknowledge Gods prouidence as Iob hath done. He ſet not himſelfe againſt the theeues which had robbed him, but ſayth the Lorde hath giuen, and the Lorde hath taken away: and yet notwithſtanding Satan had bene the worker of it. But Iob knewe that God which made the worlde, dooth alwayes watch to gouerne and guide it, as is ſhewed heere.10 And therefore whenſoeuer we be afflicted, although the ſame come from mē, ſo as they do vs wrong and outrage: let vs aſſure our ſelues that God holdeth the [...] reynes of the bridle aboue, and that it is his will to haue vs ſo afflicted, & that it behoueth vs to receiue the ſame at his hand as of our Iudge, that we may enter into the conſideration of our ſinnes, and yeeld our ſelues guiltie as hath bin ſayde not long ſince. Thus ye ſee what we haue to marke in this ſtreyne. And truely when wee ſee the wicked beare ſway heere beneath, let vs knowe that it is a part of Gods iuſtice.20 VVhereof commeth it, that things are ſo troubled, and that ſome men attaine to offices by wicked bryberie and parcialitie, and other ſome by purchaſe, too the ende anon after to make their hande againe of the poore people, by fleecing one, and deuouring another. It is bycauſe God perceyuing vs vnworthie to bee gouerned by him, giueth the brydle to Satan. Ye ſee then that all the wrongs which raigne, are Gods ſcourges for our ſinnes, as wee haue ſeene heeretofore. Seeing it is ſo, it behoueth vs to conſider, that when the Princes and Iudges of 30 the earth are wicked, God intendeth too giue a greater gloſſe to his owne iuſtice, that it may be knowne vnto vs howe it is hee that afflicteth vs, and by that meane puniſheth the offences which wee haue committed, ſhewing that wee deſerue not to haue him come neere vs, but rather to withdrawe himſelfe from vs, and to make vs feele that bycauſe wee are diſordered, and haue ſhaken off his yoke, and are become as wilde beaſtes, we are worthie to haue the diuell raigne ouer vs, and the wicked men which are his vnderlings and of his ſetting vp. So then wee ſee 40 that God deſerueth to bee glorified in all reſpectes whatſoeuer troubles we perceyue in this worlde: and that it behoueth vs alwayes to come to this poynt, that ſeeing he is almightie, it is impoſsible that hee ſhoulde doo any wrong. Hee is no worldly Prince raigning at other mens pleaſures, nor ſet vp by wicked practizes and policies, but he is the ſame by nature, and as hee is God, ſo alſo can he not be but rightuous: for his rightuouſneſſe cannot bee ſeparated from his mightineſſe as I haue ſayd afore. Nowe herewithall Eliu addeth, that if God turne his heart vnto vs 50 to take away his ſpirite and breath, all fleſhe ſhall fayle, and by and by we ſhalbe changed to dust. Here Eliu matcheth Gods mightineſſe with his goodneſſe. And ſo hee ſheweth, that when we bee gouerned by Gods hande, wee muſt needes feele that he is good and mercifull towards vs, in that we periſhe not euerie minute of an houre. And why? For what needeth there more too turne vs into duſt, and too bring vs vtterly to nothing, than only the looke of God? it is ſayde that if God do but blowe vpon men, immediately their freſhneſſe chaungeth and withereth, and fadeth 60 away. VVhen the Prophete Eſay ſpeaking after that maner of the ſtrength of men, likeneth it to an herbe or floure: he ſayeth, that if God do but breath vpon vs, hee ſereth vs vp as a blaſting winde ſereth the graſſe, and that is it which is ſayde in the ſong of Moyſes. True it it is, that there is vſed another compariſon, howbeeit it tendeth to the ſame ende: which is, that if God withdrawe his ſpirite and breath, we periſh. According alſo as it is ſayde in the hundred and fourth Pſalme. And it agreeth moreouer with the text that I haue alledged out of S. Paules Sermon in the ſeuenth Chapter of the Actes of the Apoſtles: namely that we haue our life, mouing, and being in God. Seing then that we haue no being any longer than it pleaſeth God to ſhed his ſpirite vpon vs: if hee withdraw that power, we muſt needes periſh out of hand. VVe ſee then that the creatures continue no longer in their being, than it pleaſeth God to mainteyne them: and that aſſoone as hee withdraweth that power, by and by all returneth too nothing. For a concluſion, the thing which wee haue touched ſtandeth faſt: namely, that Gods mightie power is heere ſo matched with his goodneſſe, as wee ought too knowe that he neuer vttereth any ſuch rigour agaynſt vs, but that he therewithall alſo ſpareth vs, bycauſe we ſhould periſh euery minute of an houre, if he liſted to withdrawe his ſpirite from vs. For what is there in vs if we conſider our owne ſtrength? Haue wee any meanes too preſerue our ſelues? VVhat moueth God to mainteyne vs? Are we worthie to inioy the benefites that he beſtoweth vpon vs? No it is nothing ſo. Againe, I pray you what bonde is there betwixt him and vs? Furthermore what is oure ſtrength? VVhat meanes haue we? None at all. Then muſt we conclude, that there is no cauſe why God ſhould preſerue the worlde, but for that he himſelfe is good, and the fountaine of all goodneſſe, ſo as he is not moued by any outward reaſon to beſtow the great number of benefites which we receyue dayly at his hande: but onely that it pleaſeth him to make vs feele his mercie and gracious goodneſſe by experience. Thus ye ſee that the onely life which we haue, is a ſufficient recorde howe gracious and mercifull God is towardes vs: and that although we were handled as roughly as were poſsible, ſo as we did but pine away, and were cumbred with continuall trouble and aduerſitie: yet notwithſtanding wee bee conuicted by our onely breathing, that God maketh vs to feele his goodneſſe. And why? For we liue not but in him, and by him: and if he withdraw his ſpirite, wee by and by periſhe and turne to duſt. But yet is life a precious thing whatſoeuer come of it. Thus yee ſee that men are alwayes indetted vnto God howſoeuer hee deale with them. True it is that this poynt deſerueth to be layde out more at large. Howbeeit foraſmuch as the time will not ſuffer it: it ſhall ſuffize that euerie of vs do beare in minde the things that I haue touched, and that wee looke neerely to our ſelues, and acknowledge that wee bee nothing at all, ſo eſteeming Gods mightie power, which hee ſheweth towards vs, as we ioyne it with his goodneſſe, and therevpon bee moued to confeſſe him as he is, namely by ſubmitting our ſelues wholly vntoo him, and by beleeuing that hee ſo gouerneth the worlde, that he doth not any thing but by weight and meaſure, and that he is iuſt and vpright in all his workes, and that we muſt confeſſe him to bee ſo, although it ſeeme ſtraunge to our fleſhly reaſon.

[Page]Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes▪ praying him to inure vs more and more to the conſidering and knowing of them aright, ſo as we may learne, not only to confeſſe them, but alſo to condemne them in our life: and euery of vs particularly too do the things which all of vs ingenerall are exhorted to do and therewithall ſuffer our ſelues to be guided by his hand, and paciently receyue all the aduerſities that it ſhall pleaſe him to ſende vs, to the end we may not ſettle our ſelues to much vpō this tranſitorie life, but aſpyre vpwarde to the euerlaſting kingdome wherevnto hee calleth vs, where all our ioy and felicitie ſhall bee truely accompliſhed. That it may pleaſe him to graunt this grace not onely to vs, but alſo too all people and Nations of the earth, bringing backe all poore ignorāt ſoules from the miſerable bondage of errour, &c.

The .Cxxxj. Sermon, which is the fourth vpon the .xxxiiij. Chapter.

This Sermon is yet ſtill vpon the. 14. and. 15. verſes, and then vpon the text which is added.

16 If thou haſt vnderſtanding, heare vvhat I ſay, giue eare vnto my vvordes.

17 Shall he gouerne that hateth iudgement? or ſhall the vvicked condemne him that is righteous?

18 VVill a man ſay to a king, thou art vnfaythfull? or vnto princes, you are vvicked?

19 *He accepteth not the perſon of the great ones, neyther regardeth he the high or the lovve: for all are the vvorke of his handes.

20 All ſhall die ſodenly, and at midnight the people ſhall be takē avvay and periſh, and the mightie ſhall be taken avvay euen vvithout hande.

I Haue tolde you heretofore, that men are heere put in mind of their owne frailtie, to the ende they ſhould knowe that God ſpareth them, and that if wee abode but one minute of an houre vpō the earth, we ought to thinke the ſame a gracious turne of his. And why? If we haue any life and 30 breath in vs, we haue it all of God. And ſo we ſee that he maynteyneth vs of his meere goodneſſe. Seeing it is ſo: let vs not accuſe him of too great rigour. For ſhould hee not haue iuſt cauſe to roote vs out vtterly? VVho is hee that coulde ſo cleare himſelfe, as God ſhoulde haue no cauſe too puniſhe him? And yet in the meane while wee ſee, that God preſerueth the world, & euery of vs is kept ſtill in that aray, and ſo are wee all detters to his mercie. So farre is hee off from vſing any great rigour towardes vs, that we ought rather to woonder at his pacience how 40 hee can ſuffer ſuche iniquities, and not thunder downe his vengeance at the firſt brunt, and make cleare riddance of vs. Seeing it is ſo, ought any man to murmure agaynſt him? But if wee thinke it ſtraunge that hee beareth with other men, hee may well replie agaynſt vs, that hee beareth with vs alſo. Therefore let vs learne hereby to glorifie God continually in his mercie, no leſſe than in his power. For although hee be almightie: yet notwithſtanding hee reſtreyneth himſelfe bycauſe hee loueth vs. Alſo we haue one other verie neceſſarie exhortation too 50 gather of this text: whiche is, that knowing oure owne frailtie, wee ſhoulde learne to put our life into the hande of God, and not thinke to liue, or continue our ſtate by our owne power, but ſuffer God to gouerne vs as it pleaſeth him, and bee alwayes readie too depart hence when hee thinketh it good too take vs out of this worlde. Furthermore what is the meane to liue well? It is to knowe that inſomuch as God poſſeſſeth vs, and quickeneth vs by his holy ſpirite, it is good reaſon that wee ſhoulde holde all of him, too the ende to bee giuen wholy too his 60 ſeruice, both in liuing and dying. VVere this doctrine wellprinted in our hearts, wee ſhould not bee ſuche dullardes as wee are: for as for the moſt part of men, when they riſe in the morning, do they bethinke them too put themſelues into the hands of God? And if they do it for faſhion ſake, is it for that they are touched to the quicke, knowing that their life is but a little blaſt of winde that may vaniſhe away in the turning of a hande? Acknowledge they that? No: So much the more then behoueth it vs too remember the leſſon that is ſhewed vs heere: namely that our life is but a ſhadowe and a vanitie. And therefore it behoueth vs to put our ſelues into the hande of him that hee will mainteyne vs according too his good pleaſure, and alſo take vs out of the worlde in time conuenient. But as wee are counſelled heere to humble our ſelues, and to chalenge nothing to our ſelues of our owne power: So contrariwiſe, wee haue whereon too reſt oure ſelues, in that wee knowe our life is not in euerie mans hande, but in the onely hande of God, who is the keeper of it. And the Scripture ſayth expreſly, that if hee withdrawe his ſpirit and breath, wee die all. So long then as God will preſerue vs, let vs boldely defie the diuell and all our enimies. True it is, that if wee looke but vpon the rage of men, it ſhall ſeeme that they be as rauening wolues, and wee as ſillie ſheepe. They gape with open throte to ſwallowe vs vp, but yet can they do nothing to vs, till God giue them leaue. And it is not without cauſe that hee chalengeth and reſerueth too himſelfe the power of withdrawing the breath which hee hath giuen vs. Therefore let vs be cōtented, aſſuring our ſelues that God holdeth our life in his cuſtodie and protection, vntill hee liſt to take vs out of the worlde, and haue cauſed vs to finiſh our courſe. Nowe if a man ſhoulde demaunde heere, whether our ſoules be as it were a winde, ſeeing it is ſayd that wee ſhall periſh when God withdraweth his breath: let vs marke, that although men bee immortall: yet notwithſtanding, they haue not that of themſelues, but of Gods free goodneſſe. Beſides this, what elſe is death, but a departing of the ſoule and bodie aſunder? God [Page] then withdraweth his breath to himſelfe, when hee ſendeth vs into duſt and rottenneſſe: and yet neuertheleſſe, he fayleth not to take vp our ſoules, and to kepe them till the latter daye. To be ſhort, Eliu ment to ſhew here, not only that we be weake and tranſitorie, but alſo that al our ſtrength is nothing, furtherforth than it is vphilde by the onely goodneſſe of God. And when hee vndoeth vs too outwarde appearance, that is to ſay, in effect, hee doth but the thing which he had determined as hee thought good. And that is the cauſe why wee ought alwayes to returne 10 vnto him, and to content our ſelues in that he hath a fatherly care of vs, as I haue ſayde alreadie. So then let vs not be like theſe giddie heades which truſt in their owne ſtrength, and thinke they are able to worke wonders: but rather let vs with all humilitie and carefulneſſe, hide our ſelues vnder the wings of our God, praying him to guide vs in ſuch wiſe, as we may liue according to his will. Eliu hauing ſpoken ſo, addeth an exhortation, ſaying: If thou haſt vnderſtanding hearken to mee and giue eare too my wordes. Here he ſheweth againe, that the beginning of true wiſedome,20 is too yeelde our ſelues teachable. Contrariwiſe, they that are ſo puffed vp with ſelfeweening as they can receyue no doctrine, are ſo full too their owne ſeeming, as no man can tell them more: Suche are vtterly paſt recouerie. And therefore not without cauſe do we ſay, that the firſt entrance and foundation of our wiſedome: is too ſuffer our ſelues to be taught. And why? For let vs loke into our ſelues, and ſee whether our owne reaſon be ſufficient to know and diſcerne all that wee haue need. Nay contrarywiſe, God telleth vs that wee be brutiſh, and that 30 all the gay ſhewes that are in men, are but vanitie, and their wiſedome vtter follie. Seeing it is ſo, let vs vnderſtande that wee haue need to be taught at other mens handes, that God (I ſay) might ſupplie our want. And therefore whoſoeuer deſire to haue a well grounded wiſdome, let them learne too hearken to the doctrine that is profered them in the name of God, and let them yeelde themſelues teachable and lowly to receiue it. For if wee be forepoſſeſſed with pride, wee may well brag and crake afore men, yea and haue great reputation to be wiſe men,40 but beholde, God telleth vs that all is but vanitie and leaſing. And this is the cauſe why Eliu ſayth purpoſely, If thou haſt vnderſtanding heare mee. For hee ſheweth, that if a man haue witte and reaſon, hee will alwayes ſuffer himſelfe to be taught, that he may fare the better by it all his life after. Then on the contrarie part, we muſt marke, that if a man ſtande ſtubbornly in the thing that hee hath conceyued, and giue not men leaue to tel him their mind, nor will heare any thing at all: hee is but a foole, or rather ſtarke madde. For it is a kinde of verie madneſſe,50 when a man ſhutteth the dore agaynſt all good doctrine, and weeneth himſelfe to be ſo wiſe, as hee hath no more neede too be taught, but refuſeth all things, and ſetteth a barre before him, as if hee woulde ſay, God ſhall come no nerer me. So then we haue a good leſſon to marke in this text: which is, that if wee will bee of a good vnderſtanding, we muſt ſheewe our ſelues too bee ſo, by receyuing quietly the things that are ſpoken and tolde vs. And contrariwiſe, let vs be ſure that God condemneth vs for fooles and witleſſe perſons voyde of all reaſon, if we bee 60 ſo wilde headed, as not too giue eare too the things that men ſpeake to vs, but reiect all good warnings: I ſay wee are no better than brute beaſtes, what ſhewe of wiſedome ſoeuer there bee in vs. And for as much as we know, that we are rude of vnderſtanding, and that the things which we are able to know, we know but in part, ſo as wee haue but a little taſte of vnderſtanding, and come ſhort (Alas) of any perfection: it ſtandeth vs in hande to practiſe this leſſon all our life long. And therefore in conſideration thereof, let vs bee the more moued to profite our ſelues. And foraſmuch as God is ſo gratious as too ſpeake euery day vnto vs, and to continue the doctrine that is meet for the ruling of our life: let vs alſo continually receyue that which is brought vnto vs in his name, & ſtill exerciſe our ſelues in it, to the ende wee may bee inſtructed more and more in his wil. Behold I ſay, how it behoueth vs to practiſe this doctrine. And therevppon Eliu too continue his matter, maketh a compariſon betwene the ſmalleſt & the greateſt. For he ſaith vnto Iob, how durſt thou ſay to a king, thou art vnfaithfull, or vnto princes, you are wicked? If th [...] haddeſt a ſouereigne Lorde that reigned ouer thee, thou wouldeſt ſtand in ſuche awe of him, as thou durſteſt not miſſebehaue thy ſelfe towards him. Then let vs ſee if it be not a diueliſh furiouſneſſe, for men to preſume too murmure agaynſt God? For what likeneſſe is there betwixt them? A king may bee wicked, what maieſtie ſoeuer hee haue: and when princes and gouernors are wicked, they will very ill diſcharge their duties: and yet notwithſtanding mē beare with them, by reaſon of their ſtate. But behold, God whiche accepteth no mans perſon, breaketh theſe great ones that are ſo honored of the world, and razeth thē out as wel as the little ones, ſhewing well that he maketh none account of the loftineſſe of his creatures. And herevpon who dareth open his mouth agaynſt him? Now then wee ſee what Elius intent is. Howbeit, for the better vnderſtāding of this text, let vs mark that although princes and gouerners bee not ſuch as they ought to bee: yet neuertheleſſe God will haue them to be honored: and although that of themſelues they be vnworthie of it, yet hath God imprinted his marke in them, & will haue men to do him the honor to ſay, very wel Lord, theſe raigne in thy name, and therfore it behoueth vs to be ſubiect vnto thē. And ſurely this is no vaine triall. For if all ſuch as are in authoritie did rule like good fathers, and that we ſawe with our eies that thei had none other care but to gouern vs well: what matter were it to obey thē? VVe would do it in reſpect of our ſelues, and that were no obeying of God, but only a regarding of our owne profit. Contrarywiſe, when wicked and frowarde perſons haue authoritie ouer vs, and we ſee notable faults in them: If wee neuertheleſſe be mild to hold our ſelues vnder their bridle and yoke, it is a token that we reuerence god as he deſerueth. Seing it is ſo: wee bee bounde for his ſake too obey thoſe whome he ſendeth, and whome he ordeyneth too be our ſuperiours, although they bee vnworthie of it. And that is the cauſe why it is ſayde in the lawe, Thou ſhalt not rayle vppon the ruler of thy people. God ſheweth well that there ſhall bee Tyrants: and he manaceth his people with that puniſhment, ſaying expreſly that hee will chaſtize them by ſending them wicked gouernours, whiche ſhall ſeeke nothing but too pill and oppreſſe, and too raigne in all outrage: and yet neuertheleſſe hee willeth [Page] men to honour them. VVhy ſo? For although they deſerue not that men ſhoulde acknowledge them for their ſuperiors: yet notwithſtanding will not God haue thoſe to be receyued for his ſake, which otherwiſe are nothing worth? Ye ſee then that wee muſt be ſubiect too ſuch as haue publicke power and authoritie, bycauſe we knowe it is Gods will to humble vs after that manner. Yea, and we ſee that the children of God haue bin faine too ſubmit themſelues in bondage too the vnbeleeuers, when God did bring them to it. And truely we ſee alſo the example 10 that Daniell ſheweth vs, for hee acknowledgeth that the raigning of the wicked is by reaſon of our ſinnes: and therefore we muſt take it as a ſcourge of God: and if we cannot abide ſuch a diſorder, wee ſtriue not againſt mortall men, but againſt the heauenly Iudge. So wee ſee in effect, that wee be bounde too honour ſuch as are in anie publike authoritie. And why? Bycauſe they bee not aduaunced by haphazarde, but it is God that hathe ordeyned them: according as it is written, that there is no power but it proceedeth from him. And if wee ſee anie 20 diſorder in it, wee muſt wyte it vppon our ſinnes: and therewithall, forſomuch as God hath ſtabliſhed the ſayde order, namely that Princes and Superiours ſhoulde bee obeyed, and that we ſhould be ſubiect vnto them: it muſt be obſerued and kept among vs. Notwithſtanding, whereas it is ſayde in the lawe, Thou ſhalt not ſpeake euill of the Prince of thy people: it is not ment that men ſhould allowe the euill whereſoeuer it bee: for ought the dignitie of a man that is but a woorme of the earth, too ouerthrowe the righteouſneſſe of God? Ought not this ſentence 30 rather too haue his courſe, namely, that curſed are they that call euill good? But whereas God hath forbidden priuate perſons too rayle vppon their rulers: it is too make vs too liue in peace and without trouble, and too yeelde ſome reuerence too the ſeate of Iuſtice. For if that were not: there ſhoulde no more bee anie common weale among vs, but wee ſhoulde become worſe than wilde beaſtes. Yee ſee then whervntoo God had an eye. Beſides this, wee knowe that when God ſent his Prophetes, it was not to giue Kings and Princes power too 40 doo euill, and no man ſhoulde ſhewe them their ſinnes: but rather it is ſayde, Thou ſhalte rebuke the Mountaynes, that is too ſay, the higheſt ſtates. And I haue purpoſely ſet thee ouer Realmes, and Kingdomes (ſayeth God to his Prophetes) to the ende that all glorie ſhould bee caſt downe: too ſhewe that the woorde cannot bee preached as it ought too bee, except the preachers rebuke the faultes of ſuch as defyle and vnhallowe the holie ſeate of God, by abuſing the ſwoorde that is put intoo their hande. Then if there bee euill and wicked gouernours,50 they muſt bee ſharpely rebuked according to their deſeruings. And this was not ſayde for the Prophetes onely: but Saint Paule declareth that wee alſo ought to obſerue the like in preaching of the Goſpell: that is too witte, wee muſt pull downe all loftineſſe that lifteth vp it ſelfe againſt our Lord Ieſus Chriſt. Thoſe then that will needes bee ſpared, and haue their vyces vntouched, bycauſe they bee in ſome authoritie: muſte goe coyne a newe Goſpell: of whiche number are the kings in oure dayes, which will needes bee called annoynted and holy,60 and yet cannot abyde to haue their ſores touched by any meanes, but woulde haue libertie too peruert all things, and no man too bee ſo bolde as to open his lippes againſt them. But wee neede not too go ſo farre as too kings and princes: euen thoſe that after a manner are nothing at all, if they come too anie ſmall degree, thinke themſelues to bee as petigods, and will needes bee honoured, though they bee laughed too ſcorne of the worlde for their labour. Albeeit that men ſee there is nothing in them, (as in theſe newe promoted raſcalles:) yet notwithſtanding they treade all good warnings vnder foote, vnder colour that they bee a little aduaunced. Therefore they muſte bee faine too marke this leſſon, that is giuen them on the contrarie part: whiche is, that foraſmuche as that ſoftineſſe of theyrs aduaunceth it ſelfe agaynſte God, bycauſe it ſtoupeth not too the great king our Lorde Ieſus Chriſt: it is for vs in that cace too vſe the freedome that God hath giuen vs. Thus yee ſee that the meane too obſerue this doctrine, of not rayling or ſpeaking euill of kings and princes, is that wee muſte (as muche as in vs is) reuerence the ſeate of iuſtice, bycauſe it ſerueth too procure the peace and welfare of men, and too auoyde troubles and ſeditions: and yet notwithſtanding, that ſuche as doo amiſſe, muſt bee rebuked for all their highe ſtate and dignitie. For Gods aduauncing of them is not to the intent they ſhoulde doo euill, and confounde all honeſtie: but rather too holde the brydle, and too reſtreyne all things from confuſion. Nowe then, if wee muſte for Gods ſake and in reſpect of him, yeeld ſuche reuerence too thoſe that are of equall ſtate with vs (ſauing that God hath ſet them in the ſeate of preferment) as too bee ſubiect too them? what ſhall wee doo when wee come too his ſoueraine Maieſtie? For men of what degree of authoritie ſoeuer they bee, whether they bee kings, princes, or gouernours, fayle not too bee wicked, except God holde them backe by his holy ſpirite. But the cace ſtandeth otherwyſe with God. For hee hath euermore had ſoueraine dominion ouer all the worlde: hee was not ordeyned by wicked practyſes: hee was not ſet in heauen by Alehouſe knightes, nor by I wote not what Outlawes, nor yet by fauour and brybing of folke: neyther was he choſen by wicked mens voyces, that they might ſay hee will beare vs oute, wee ſhall haue libertie too doo what wee liſt. No, no: God came not too his kingdome by ſuche meanes: neyther is hee come too it by heritage and ſucceſsion after the manner of men, nor by chaunce. But inaſmuche as hee is the euerlaſting God, therefore is hee alſo bothe King and Iudge of the worlde. Seeing hee is ſo: who dareth nowe open his mouthe too checke agaynſt him? VVee feare a king: it is well done, hee is too bee feared. Alſo wee ſtande in awe of oure gouernours: and good reaſon it is that wee ſhoulde doo ſo, ſeeing that God hath honoured them. But what is the whole worlde in compariſon of him that holdeth all things in hys hande? And hee needeth not too lay open his hande too holde the worlde: but althoughe hee ſhette it, yet (as it is ſayde in the Prophete Eſay) hee will holde both kings and gouernours, and all the whole multitude of men, as one little graine of duſt. And ſeeing it is ſo, dare wee lift vppe oure ſelues agaynſte him? VVhat a boldeneſſe is that? Therefore there needeth none other euidence too condemne ſuche [Page] as chafe and ſette themſelues agaynſt God, than the reuerence whiche they beare too men. Suche as ſpewe oute their iniuries after that ſort when God handleth them not after their owne lyking, and murmure ſaying, I cannot tell what God meeneth by it: is it meete that hee ſhoulde plague mee after this manner? VVhy ſuffereth hee the wicked too doo the worſt that they can, and the good too bee turmoyled, and yet in the meane while hee remedyeth it not? I ſaye if a man ſhoulde aske theſe fellowes that make ſuche diſputations, and are 10 bolde too caſt foorth ſuche blaſphemies, whether they durſt go too them that haue the ſwoorde in theyr hande, too rayle vppon them, and too ſpitte in their faces, and too ſay you are wicked: O I dare not, would they ſaye. And why? Thou art afrayde of a mortall man bycauſe God hathe giuen him ſome little ſparke of his glorie: and commeſt thou too aduaunce thy ſelfe agaynſte him that hathe made and faſhioned thee? VVilte thou make no accounte of his power before whome the whole world is nothing? VVilte thou checke agaynſte him like a 20 madde man, and thinke too gette the vpper hande of him? VVhen thou ouerſhooteſt thy ſelfe after that ſort, it ſhall bee too thy confuſion. Thus yee ſee after what ſort it behoueth vs too ſende thoſe that lift vp themſelues agaynſt God, vntoo the ſimilitude that is ſet downe heere. And likewiſe, euerie one of vs muſt of his owne accorde come too it when wee bee tempted to impaciencie, as ſurely theſe temptations do happen vntoo euerie man, ſo as wee bee prouoked too pleade agaynſte oure Lorde as often as hee doth not as wee woulde haue him 30 to do. Therefore when wee be moued there vntoo, let vs thinke thus: what? Thou durſteſt not ſpeake agaynſt a king, nor againſt a prince, that were thy ſoueraine and had rule ouer thee: For why? Feare brideleth thee, bycauſe God hath imprinted ſome marke of his maieſtie in him. And how then dareſt thou lift vp thy becke againſt him? Thou wretched creature, who art thou? It is ſayde in Daniell that God ſheweth well his prouidence, in that kings and princes are obeyed: for wee knowe that nothing is more contrarie too mans nature, than too bee in 40 ſubiection. So then if God gaue not authoritie too ſuche as are ſet in publike ſtate, men woulde neuer obey them. And that is the cauſe why it is expreſſely ſayde, that God putteth his feare into all the birdes of the ayre, and intoo all the beaſtes of the earth, ſo that if men were become vtterly brutiſhe, yet muſte they needes keepe ſtill that vnderſtanding, that ſuche as are aduaunced too the ſeate of iuſtice, ought too bee obeyed. And yet notwithſtanding, that is but a verie ſmall portion of Gods glorie. Shall wee then goe make open warre agaynſte 50 his Maieſtie? Is it not the next way to breake our necks? If wee leape but three ſteppes downe, it is ynough too brooze vs, and if wee leape oute of a windowe, that is but a two ſtrydes high from the grounde, beholde wee are deade. Now we would leape aboue heauen, and fetch gambaldes, and kicke againſt God, and ſhall wee bring it about? So then wee ought well too conſider the infinite glorie of our God, to humble our ſelues vnder it, which thing we do not. And it is expreſly ſayd, that be will not accept the perſon of the great: but without regarding eyther 60 rich or poore, layeth his hande vpon all men, and rooteth them out in one night: and euen the ſtrongeſt ſhalbe taken away with out hande. VVhen wee heare this, let vs vnderſtande, firſt that ſuche as are greate muſte not truſte in their riches, credit, knowledge or any thing elſe. True it is, that to the worldwarde they ſhall be honored, and it will ſeeme that they are able to mainteyne themſelues, bycauſe they bee rich, & haue well wherewith, and alſo bycauſe they are in fauor: but all theſe things are nothing with God. Therfore let no man bee proude of his owne greatneſſe. For ſuche as ſtand gazing like Peacocks at their owne tayles, do but run headlong into their owne confuſion. For inaſmuch as they flatter themſelues, they become alwayes the bolder too do euill: and that is no more but a further kindling of Gods wrath agaynſt them. Yee ſee then, that great men ought too put this doctrine in vre, of knowing that God accepteth not mennes perſons: and by the meanes thereof they ought alſo too looke that they trample not the little ones vnder theyr feete, and ſuche as are vnder theyr power. Marke heere too what ende this doctrine is applied, and to what purpoſe it is tolde vs, that God is no accepter of perſons. And why: Too the ende that hee which hath ſeruantes ſhoulde not oppreſſe them, but vſe them vprightly as Saint Paule declareth: and that hee which is in publike authoritie, ſhoulde haue ſuch a regarde in gouerning his ſubiects, as to know them to be his brethren, bycauſe that all of vs are the children of God and he hath done vs ſo much honour, as to make vs the membres of his only ſonne our Lord Ieſus Chriſt. So then let the great men of this world learne to abſteine from ſwallowing vp of the little, and from vſing of outrages towards them: and let vs all learne to abſteyn from aduauncing our ſelues proudly agaynſt thoſe that be our inferiours. And why? For there is no accepting of perſons before God. And if men truſt ſo in the ſhadow of their riches and credite, let vs aſſure our ſelues that God will iudge them without regarde what they bee nowe, yea and that their damnation is readie prepared for them, ſo as they ſhall bee forced to feele that they are a part of the ſhape of this worlde whiche vaniſheth out of hande, as Saint Paule ſayeth. And heerewithall let vs marke well howe it is ſayd that both great and ſmall ſhall bee taken away in the turning of a hande, and that God will make all too bee wyped away at midnight, in the time when folke giue themſelues to reſt, and when euery man ſeemeth too be at his eaſe: yea and that the ſtrongeſt ſhall bee taken away without hande, that is too ſay, without any preparation. God ſhall not neede too arme manie ſouldiours, or too prepare himſelfe greatly too ouerthrowe the greateſt and ſtrongeſt. Hee needeth no more but too blowe vppon them, or elſe too turne away hys heart, to the ende too drawe his ſpirite from them, and all ſhall periſhe as hath beene declared heertofore. Hereby wee may bee taught euerie man in his owne ſtate. So then let the great ones knowe, that Gods aduauncing of them, is not too the ende that they ſhoulde diſpyſe others, nor vaunt themſelues in oppreſsing the leſſer ſort: but rather let them knowe that they are ſo muche the more bounde vnto God. For what haue they of theyr owne? And ſeeing that all things bee giuen them: ought they not therefore too acknowledge from whence they come? Aboue all things let them remember what S Iames [Page] ſayeth, let the brother (ſayth he) which is exalted too the worldwarde, glorie in his lowlineſſe. And why? For if the rich and ſuch as are honoured, or be men of skill and credite, do glorie in their highneſſe: they forget themſelues in ſo doing, and are vnthankful to God, and throw themſelues hedlong intoo deſtruction. Therfore it behoueth them to looke neerly vnto themſelues, to know that they haue nothing but of the meere goodneſſe of God, and that foraſmuch as they hold all of him, it behoueth them to dedicate themſelues wholy vnto him, and not too take 10 occaſion to miſintreat their inferiors, but rather to ſtoupe by applying themſelues to their brethrens ſlenderneſſe, as S. Paule exhorteth vs to do. As touching the mean ones, true it is that they may well glorie in their greatneſſe, ſeeing that God hath adopted them too be his children: but yet muſt they not therefore winke at their owne ſtate. And ſpecially whereas they are nothing too the worldewarde, but are vtterly deſpiſed: let them acknowledge that they are leſſe than nothing before God: ſauing that it pleaſeth him to preſerue them by his grace. Ye ſee then 20 how wee haue one common leſſon taught here vntoo vs all. And therefore let euerie of vs in his calling learne to referre himſelfe vnto God, and to holde of him both his life and all the appurtenances thereof. Furthermore, whereas it is ſayde, that God will wipe away the ſtrongest without hande: it is too the ende wee ſhoulde learne too put a difference betwixt God and men. For when the greateſt princes intende too bee auenged of their enimies, they haue neede too arme men of warre, and too ſeeke meanes too bring their enterpriſe aboute. But if 30 God woulde ouerthrowe and deſtroy the whole world, hee ſhoulde finde no let: hee ſhall not neede too craue ayde of others, or too wage men, or too buſie himſelfe about caſting of ordinaunce, or too furniſhe himſelfe with other artillerie: hee needeth none of all theſe things. But hee can without mans hande, withoute worldely helpe, and without ſtrayning of himſelfe, (I ſay) hee can deſtroy all. For hee needeth no more but too breathe vpon vs, or too looke ſternely vpon vs, and beholde wee are ouerwhelmed. And vndoubtedly ſeeing that hys 40 looke maketh the Mountaynes and Rockes to melt: ſhall hee neede too thunder vpon vs to deſtroy vs? Shall wee be able to abide Gods looke when he caſteth it vpon vs? Shall we bee able to abide his breath when he bloweth agaynſt vs? Muſt wee not needes vtterly quaile? Furthermore, this is purpoſely expreſſed too ridde vs of all the vaine fancies and preſumptions which we haue when wee bee well furniſhed to the worldwarde. For although men dare not ſay, that they are ſufficiently armed too withſtande God, and too warde the ſtrokes of his hande:50 yet doo they thinke ſo. And for proofe thereof: if yee threaten a riche man with prouertie, hee will looke in ſcorne at you, and ſay, tuſh I haue this, I haue that. Hee will not ſpight God with open mouth: but howſoeuer the game go, he truſteth ſtill in his riches, and ye ſhall not gaine ſo muche at his hande, as to perſwade him that his goodes ſhall not warrant him. The man that is ſtrong and in the luſt and flower of his age, thinketh not that euer he ſhal grow olde, neither can they that are in honor, skill what ſhame meeneth. Lo howe men preſume of 60 themſelues: and it is ſeene cheefly, in that the great men of the worlde do ſtand ſo ſtoutly againſt God, and cannot be tamed. Thē if men haue any fauor or credit, they beare themſelues in hand that they haue a bulwark againſt god and make a rampire of worldly helpes. And not onely ſo, but alſo if a man come too tell them their faultes, Gods corrections can haue no place nor enterance vnto them, no, they wil not ſo much as heare them: to be ſhort, men will neuer be made humble but by force. And why? Bycauſe of the vaine truſtes wherein they ſotte themſelues, when they thinke they are well garded and haue meanes ynough too defend them. And therfore it is purpoſely ſayde, that God will deſtroy the ſtrong without hand, too the ende wee ſhoulde not thinke too ſcape thoughe wee haue furniſhed our ſelues, and prouided long aforehande for all oure matters, ſo as it ſeemeth vntoo vs that God cannot come neere vs. Then let vs not ymagine theſe vaine fancies, for God can tell well ynough how to intrap vs by ſome meane that wee cannot conceiue. Our deſtruction ſhall come without hande, or withoute inferiour meane. Lo how wee ought too minde theſe ſentences, when it ſtandeth vppon the fearing of God and his wrathe. But therewithall on the contrarie ſide wee haue a comfort, in that it is ſayd, that God will ſaue his people withoute bowe, withoute ſpeare, withoute ſwoorde, and withoute the hande of man. Therefore like as wee bee taught there too humble our ſelues, and too knowe that all the meanes in the worlde ſhall not auayle vs, if God be our enimie: and as euerie of vs is taught to ridde himſelfe of the vaine pride wherewith wee bee puffed vppe by nature: And finally, as wee bee exhorted too modeſtie, too the ende wee ſhoulde preſent our ſelues afore God, and conſider that if hee turned away from vs, hee could euery minute of an houre chaunge vs and bring vs too nothing, and pull downe the higheſt of vs all: ſo on the contrarie part, when we bee miſintreated and oppreſſed heere beneath, and we ſee great alterations, ſo as the Tyrants become like woolues to deuoure the ſheepe and flocke of God: let vs reſort too this warrant, that God hauing promiſed to ſaue his Church without mans helpe, will put the ſame in vre, euen vnto the ende. Then although wee bee deſtitute of all worldly helpes, ſo that wee ſeeme as it were left vp too the ſpoyle, and our enimies are furniſhed of all things that may ſerue them too deſtroy vs a hundred thouſande times: yet let vs truſt in the mightiepower of God, whiche is inuiſible too the worlde. VVee perceyue not howe God will maintaine vs: and vndoubtedly it is a ſtraunge thing howe he mainteyneth vs at this daye: but that is too the ende wee ſhould be alwayes confirmed more and more in his doctrine, that wee ſhall bee ſaued without the hande of man: that is to ſay, that God will vtter ſuche a force, as is yet hidden from vs, and as wee conceyue not, when it ſhall pleaſe him too plucke vs out of the VVoolues throate, and too mainteyne vs. Nowe if God muſt worke after ſuch a faſhion to preſerue vs in this temporall life, I pray you what ſhall hee do for our ſaluation, which is a farre higher and preciouſer thing? VVill God ayde himſelfe with mans hande, when it commeth too the drawing of vs out of hell, and too the deliuering of vs from the tyrannie of the diuell and of ſinne, too aduaunce vs too his heauenly kingdome, and to defende vs agaynſt ſo many [Page] temptations? No: but let vs aſſure our ſelues, that hee doth it of his owne power, and of his owne meere goodneſſe. Ye ſee then that on the one ſide it behoucth vs too learne feare and humilitie, that we bee not puſſed vp with vaine preſumption to deſpiſe God, but rather tremble vnder him, conſidering that we haue not any thing to reſiſt him, nor any other remedie, but to preſent our ſelues before him, praying him to beholde vs with mercie. And afterwarde when we be ſo diſmayed and beaten downe, let vs come to the ſecond point, which is to be of good chere 10 bicauſe God hath promiſed to ſaue vs, yea euen without the hand of man. And although we perceyue not that this can be done as in reſpect of the world: let vs not therefore doubt, but that hee can performe our ſaluation. For inaſmuch as he needeth no helpe, he will not be letted to accompliſh his promiſe, but ſo performe it as we ſhall perceyue that our truſting in him hath not bene in vaine.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him ſo to opē our eyes, that we may not be ſeduced by hypocriſie, nor preſume to aduaunce our ſelues rebelliouſly againſt him, but that we may be pacient euē in the aduerſities that he ſhall ſend vs, and learne to humble our ſelues vnder his maieſtie, to glorifie him in all things, & be well ware that we reſiſt him not in any wiſe, neither with hand nor tong, but be redie to frame ourſelues peaſeably to his good wil, knowing that he is alwayes iuſt and vpright: and that wee may ſo liue whyle it ſhall pleaſe him too keepe vs in this world, as wee may conſider that our life dependeth vpon him, and that otherwiſe we ſhould fayle euery minute of an houre: and therwithall learne too yeeld him thanks for that it pleaſeth him to continue his goodneſſe towards vs, whereof wee be ſo vnworthie. That it may pleaſe him to graunt this grace, &c.

The .Cxxxij. Sermon, which is the fift vpon the .xxxiiij. Chapter.

21 The eye of Gods is vppon euerie mans wayes, and he ſeeth all the ſteppes of a man.

22 There is no darkeneſſe nor dimneſſe, ſo thick, where they that woorke iniquities maye hyde themſelues.

23 God layeth not more vpon man, ſo that he walke with God in iudgement.

24 He breaketh the mightie without inquiſition, and ſetteth others in their place.

25 For he bringeth their workes to light, and turneth the night to breake them.

26 He ſmiteth them as wicked in the place of the Seers.

WE ſaw yeſterday, that if God liſt to 30 puniſh men, he needeth not to make any great preparation, nor to arme men, nor to borrowe ſtrength elſewhere: for hee coulde deſtroy all things with his onely looke. Therefore hee needeth not to ſerue himſelfe with mans hande of any neceſsitie. True it is, that ſometimes hee doth ſo: but that is to ſhew, howe that all things are ſubiect too him, and that there is no creature 40 which yeldeth not itſelfe to his ſeruice, yea euē to execute the puniſhmēts that he mindeth to haue done. But yet for all that he needeth not to prepare himſelf long afore hād for puniſhing of vs. And hereby wee be put in minde too humble our ſelues vnder his mightie hande, aſſuring our ſelues that there is no way in this world, to fence our ſelues when he is agaynſt vs, but that he ſhall execute whatſoeuer hee hath determined in his owne purpoſe. And ſo men may well exalt themſelues in pride: but in the ende they ſhall feele, that they are not of power to reſiſt God.50 And now folowing the ſame matter which wee haue touched alreadie, Eliu addeth, that God dooth theſe things, not of an abſolute [or lawleſſe power,] but bycauſe bee knoweth mens wayes, and marketh all their ſteps. So thē if any of theſe great chaſticements happē, ſo as a mightie people be ouerthrowne in battel, and a Realme conquered: let vs aſſure our ſelues that God vttereth not ſuch power without cauſe, but that hee doeth it through his iuſtice. And though wee perceiue not the reaſon why God vſeth ſuch rygour: let vs referre the knowledge of the whole vnto 60 him, as too whome it belongeth, and let vs content our ſelues with the knowledge of that whiche is ſhewed vs heere, namely, that the wayes of men are knowne vnto him. Howe happeneth it that oftentymes we enter into diſputation of Gods iudgements, and thinke them ſtraunge. It is bycauſe we ſee not ſo cleerely as he doth. Howbeeit, foraſmuch as it is his office to iudge of mens wayes, let vs agree with him, and although we ſee not why he doth it, yet let vs aſſure our ſelues that his cace will alwayes fall out to be good and rightfull, ſeeing that he ought to chaſtice not onely [particular] perſons, but alſo whole Nations and Countreys. This ſaying, that God marketh mens paces, is taken two wayes in the Scripture. For ſometymes it is referred to Gods promiſes, bycauſe he is carefull too gouerne vs. But in this text (as alſo in manie others) it is ſayde, that God beholdeth our ſteppes, bycauſe nothing is vnknowne too him, but all oure whole lyfe muſt come too account before him. Therefore let vs walke as before his eyes: for it ſhall bee in vaine for vs too hide our ſelues, according alſo as Eliu addeth, that there is neither darkeneſſe nor miſt ſo thicke, that the wicked can bide themſelues in it. And not without cauſe is thys added. For wee ſee that althoughe euery man confeſſe that God beholdeth all our workes, and muſt needes bee oure Iudge: yet notwithſtanding, men doo for all that bleare their owne eyes, and not conſider that God perceyueth them. And ſurely it is not for naught ſayde in the Pſalme, that the wicked beare themſelues in hande, that God ſeeth not their craftineſſe and malice at all. Alſo they are vpbrayded by the Prophet Eſay, that they dig themſelues caues vnder the earth, too hide themſelues from God. Seeing then that hypocriſie doth blind men [Page] ſo ſore: It is needefull too marke this ſentence, that there is no darkeneſſe ſo thicke, that can hide the wicked from Gods ſight. And for the better conceyuing heereof, it behoueth vs firſt of all too remember what I haue touched: namely that men, although they bee ſure that they ſhall one daye come before the iudgement ſeate of God: doo neuerthe leſſe ſeeke ſtartingholes, and therevpon ouerſleepe themſelues in their lurking holes, as though they coulde beguile God. See what an hypocriſie is this. And heerewithall let vs marke, that men deceyue themſelues 10 in ſhrinking away after that ſort from God, in that bycauſe they themſelues haue loſt their remembrance, they thinke that hee alſo hath turned his backe, and remembreth not their miſdeedes. Let vs not beguile our ſelues with ſuch imaginations. For although he diſcountenance things for a time, yet in the ende hee will ſhewe that hee forgat not his office, which is to be iudge of the whole worlde: and not onely to bring euerie mans works to light, but alſo euen their deepeſt thoughtes, according as it is his propertie to ſearch mens hearts, and it is not in 20 vaine that he chalengeth that title to him. Therfore mark here two points which wee haue too conſider in this text. The one is, that we muſt bethinke vs of the vice which is ſo deeply rooted in vs: that is to wit, that we thinke not to ſcape Gods hand by our ſtartingholes: and after as we be drunken in our ſinnes, ſo alſo thinke wee that God hath his eyes ſhet and blindfolded, or elſe that hee hath a curtaine drawne afore him, ſo as hee cannot perceyue the things that wee hide. Howbeeit on the other ſide, and for the ſeconde poynt, let vs marke howe it is ſayde, that all 30 our darkeneſſe ſhall bee diſcouered before him when bee liſteth. And therevpon let vs take warning that we thinke not our ſelues to haue made the better market, where mē are not priuie too our naughtineſſe. For the very cauſe that ſendeth many too deſtruction, is for that they go for good men, or at leaſtwiſe can ſtop the mouthes of ſuch as are not priuie to their wickedneſſe: for thē they triumph, and dare ſpight God himſelf. But let vs aſſure our ſelues that we ſhal haue gayned nothing by our deceiuing of the world. For how goodly ſhewes ſoeuer we haue made, in 40 the ende wee muſt come before the heauenly Iudge, who will open the bookes that were faſt ſhet before, and cauſe his great day too appeare, too the intent too bring all the darkeneſſe too light which as nowe keepe things in huckermucker. And this is the cauſe why the holy Scripture ſpeaketh ſo often of it. It is not in one place nor at one tyme onely, that it is ſayd, that there is no darkneſſe before God. But for what cauſe is this ſentence ſo often repeated? It is bycauſe wee cannot bee perſuaded of it. For when wee haue eſchued the ſhame of the world, wee 50 beare oure ſelues in hand that God ought not too ſtirre our filthineſſe, nor too diſcouer it. But let vs aſſure our ſelues hee will make the knowledge of it too come euen vnto heauen. Seing then that wee cannot bee perſuaded of it, it is no ſuperfluous thing that the holy▪ ghoſt doth ſo often tell vs, that God will iudge after another faſhiō, than mortall men doo now adayes. And that is the cauſe why it is purpoſely ſayd heere that the ſinners ſhall not hyde themſelues there: as if Eliu ſhoulde ſaye, it commeth dayly too paſſe, that mens eyes are ſo dazeled, as 60 they take their vices for vertues, yea and are ſo euill minded, that it dooth them good to bee flattered, according as we ſee that when euill hath full ſcope, there is no more condemning of vices, but euery man vpholdeth them. So then it may come too paſſe (as is ſeene by experience) that vice ſhall reigne, and that there ſhall bee ſuch a floud of iniquitie, that all things ſhall bee turmoyled among men, and there ſhall bee no more iudgement, nor diſcretion with them: but yet for all that, it muſt goe farre otherwyſe before God. VVherefore let vs learne too lift vppe our eyes aboue the worlde, and by fayth beholde Gods iudgement which as nowe is hidden, knowing that there all things muſt bee diſcouered, according as it is ſaide in Daniell, that the bookes ſhall bee layde open, that is too ſay, that the recordes ſhall be layde before vs. VVhat maner of recordes? Not of paper or parchment, but of our owne conſciences, ſo as euery man ſhall bring his araignment, not written, but ingrauen ſo deepely, as there ſhall bee no more diſguiſing of it. And beſides that, God himſelfe ſhall bee there in the perſon of his ſonne, with ſuch light, as all thinges ſhall bee knowne, yea euen whiche are nowe vnder deepe dungeons. All theſe things muſt then bee ſeene both of the Angelles of heauen, and of all creatures. Let vs bethinke vs of this, too the ende wee may walke in an other maner of feare, than we haue done, and ridde our ſelues from all hypocriſie: for wee cannot amende our market by flattering our ſelues (as is ſayde afore.) Finally, let vs learne, not too make oure reckening withoute oure hoſte: but as often as the cace concerneth the examining of oure life, let euery of vs cyte himſelfe before Gods preſence, and therewithall conſider how it is ſayde heere, that ſeeing it is his office too ſerche mens heartes, yea and euen theyr deepeſt thoughtes: it is too no purpoſe too quitte oure ſelues as nowe before men, bycauſe wee cannot thereby eſcape his hande. Therefore let vs learne too examine oure ſelues after that ſort, and furthermore ſuffer our darkeneſſe too bee lightned by Gods woorde, ſeeing that this poynte alſo is attributed vntoo him. It is ſayde in this ſentence, that there is neyther darkeneſſe of death, nor [...]ye mist ſo thicke, as can byde thoſe that woorke wickedneſſe. Therefore the Apoſtle in the Epiſtle too the Hebrewes witneſſeth, that like as God knoweth mennes heartes, ſo hee will haue his worde too bee as a two edged ſworde too cut aſunder our thoughts and affections, yea and too enter euen vntoo the maree, too diſcouer the things that are hidden in vs. And Sainct Paules meening is, that when Gods worde is preached, wee muſt needes bee reproued, as though all our articles were written agaynſt vs, and our whole life were layde afore vs, that wee maye bee conuicted, and vtterly caſt downe, too the ende too glorifie God, by acknowledging howe greatly we bee guiltie before him. And therefore let vs not onelye cyte our ſelues before Gods iudgement ſeate, too the intent too correct all feynedneſſe: but alſo as oft as his worde rubbeth our ſores, and rebuketh oure vyces: let vs take it paciently, and not preſume too bee willfull. For what ſhall wee winne by it? VVe ſee many men now adayes which chafe and frette if their vices bee touched: for they woulde that folke ſhoulde beare with them ſtill. And that is all one as if they woulde not that God ſhould haue anie authoritie more ouer them, nor bee any more theyr Iudge. [Page] But if they conſidered well what is ſayd here: they would not bee ſo dull as they are ſeene too bee, in that they bee alwayes newe to learne what things are. If a manne ſhew them anye thing that is commonlye knowne: they are as ſcornefull of it as may be. And why? Bycauſe they neuer felt the auayleableneſſe of this doctrine, how there is no darkneſſe in Gods ſight, but defyle themſelues, hanging their groynes downe too the grounddwarde lyke ſwyne, and ſleeping after ſuch a ſorte, as it ſhoulde ſeeme vntoo them that all their ſinnes are nothing, notwithſtanding 10 that the number of them is ſo great, as they may ſeeme to bee as it were ſaped in them, but yet their filthineſſe ſtinketh not vnto them bycauſe they themſelues are rotten in it. Therefore it would behoue them too thinke a little vpon this leſſon, and then would they be more quiet whē men ſhew them their vices. And it is a wonder to ſee, that although many mēs wickedneſſe is apparāt to the world, inſomuche that euen little children can iudge of it: yet notwithſtanding, they aduaunce themſelues agaynſte God, and deſpiſe him, and will not abyde to be rebuked.20 And what a ſhame is it? I ſpeake not of things vnknown, neither ſtande wee here vppon the examination of mens thoughtes, nor of ſeeking vnder the earth for the things that are vnknowne too men: but the worlde ſeeth that the miſcheefe doth ſo ouerflow, as it is pitifull. The very ayre ſtinkes of it: and yet notwithſtanding theſe good Catholikes that would bee taken for good Chriſtians, and haue alwayes the Goſpell in their mouth, (yea too bite it like maſtie dogs that are mad) woulde that men ſhoulde ſtill diſſemble it: and they thinke that men do them great 30 wrong to diſcouer their lewdneſſe, which (to ſay truth) is not diſcouered by vs, but onely ſpoken of bycauſe all men knowe it. Yet neuertheleſſe (as I haue ſayd) they that cannot nowadayes abyde that God ſhould lay open their lewdneſſe, to the ende that they might bee aſhamed of it, and repent it, ſhall feele in the end that they muſt be faine too come before his iudgement ſeate, where there ſhall bee no more darkneſſe nor miſt to hide them. So then let vs vnderſtande, that it is greatly for oure profite, that God doth nowadayes ſende vs his worde too inlighten 40 vs: that we may well bethink vs of our ſinnes: Inſomuch that although wee haue not knowne them for a time, yet they maye come too our remembrance, and wee put the thing in vre whiche I haue alledged oute of Saint Paule: which is, to caſt our ſelues downe, and to be aſhamed before God, and too condemne oure ſelues by feeling the naughtineſſe that is rooted to deepe in vs. Beholde, I ſay, how God worketh our ſaluation, by making vs too feele ſuch a power and affectualneſſe in his worde, as we indeuer too examin our whole life throughly, to the ende to 50 miſlike of it: but as for thoſe that are ſtubborne and deſpiſe God, and come like ſtraught men to iuſtle agaynſt him, and cannot abide any warning: hee muſt ſend them as vnreaſonable folke, to the daye whereof Eliu ſpeaketh heere, wherein there ſhall be no darkeneſſe nor couert ſo cloſe, but it ſhall be layde wyde open, yea euen before all creatures. They cannot nowe indure that God ſhoulde make them aſhamed, to the ende to burie their ſinnes for euer: howbeeit (ſpight of their teeth) both Angels, men, and deuilles, muſt knowe their wickedneſſe, and they 60 muſt bee aſhamed euery where by the power of this light which ſhall diſcouer all ſecrets. Thus yee ſee howe wee ought too applie this text too our inſtruction. For ſurely our Lordes threatniug of men with the great daye, is too the ende they ſhoulde preuent it: and ſo the remedie is readie for vs. As I haue earſt ſayd, God delayeth not the inditing of vs till wee appeare before him altogither: but he executeth his iuriſdiction dayly by the Goſpell, according alſo as our Lorde Ieſus Chriſt ſayth: that when the holy ghoſt came he ſhould iudge the worlde. Therefore, when the goſpell is preached, then doth God execute a ſoueraine iuriſdiction, not properly vppon mens bodies, as they bee at this day, but vpon their ſoules: and hee will haue vs to be condemned there for our own welfare. And therefore (as I haue touched alredie) ſeing that God doth ſo much and ſo often warne vs, that wee muſt in the ende come to the great light: let vs not ſtil ſhet our eyes wilfully, nor wittingly be blinded when he ſendeth vs his word to diſcouer our filthineſſe, and to ſhew vs that we cannot hide our ſelues from his ſight. And ſo let vs profit our ſelues by the meane that is giuen vs at this daye. But if wee play the wilde beaſts, and ſeeke lurking holes ſtill: yet in the ende we ſhall feele (whether we will or no) how it is not ſayd in vaine, that there is no darkneſſe before God. For he will make vs to beholde thoſe things in his countenance and glorious maieſtie, which wee woulde not ſee heere in the mirrour of his worde. And Eliu addeth immediately, that he will not lay more vpon men, that they ſhould come to iudgement with him. This text is dyuerſly expounded: for ſome take it, as though God would lay no more burthen vppon a man than hee ought, and than a man coulde beare. But when the whole proces of the text is well conſidered, wee ſhall finde that foraſmuche as this treatiſe concerneth Gods iudgements, Eliu vpholdeth, that God afflicteth vs not after ſuch ſort as we may haue occaſion too pleade agaynſt him. It behoueth vs alwayes too conſider what matter hee dealeth withal. If a man will knowe what is ment by a ſentence, let him conſider with himſelf: the cace concerneth ſuch a thing, that is the groūd which is treated of, and therevnto muſt the whole ſequele bee referred. Then if all things bee conſidered, the generall grounde of this text, is that men may peraduenture grudge agaynſt God, but in the ende they ſhall be confounded. And why? For although God ſeeme as nowe to handle vs with great rigour: yet when things are throughly well knowne, our mouthes ſhall bee ſtopped and God ſhall bee glorified, as it is ſayde in the one and fiftie Pſalme. Let vs marke well then, howe it is ſhewed vs heere, that for all our fayre pleading agaynſt God, our cace ſhall quayle in the ende. And why? For it will bee founde, that God hath not handled vs vnindifferently, nor layde too ſore a burthen vppon vs, that is too ſay, hee hath not afflicted vs out of meaſure. For although hee doo nowe and then ſtrike men more than they are able too beare: yet is it not more than reaſon, nor more than they haue deſerued. And heereby we be put in minde of the pryde, or rather of the rage that is in vs, which driueth vs too murmure agaynſt God. For howe doo wee pleade with him? It ſhoulde ſeeme by vs, that there is ſome Iudge or Vmper by whome hee ſhould bee iudged. If God were to make an accounte, ſhould we be the bolder too ſpight him, when hee handleth vs not after our [Page] owne liking, and that thinges come not to paſſe as wee would haue them? Then let vs learne, that men are here condemned of the diueliſh pryde which prouoketh them to pleade againſt God. Howbeit, it behoueth vs to conſider well, that God will not abace himſelfe ſo farre as too anſwere vs when wee ſummon him to the lawe: hee will not in this cace appeare as oure counterpartie. True it is (as I haue declared afore) that hee will doubtleſſe come thither: but to what ende? Euen to ſhewe the thing that is tolde vs heere: that is to wit, that although we had the 10 power to cyte God, and that he were to make anſwere, ſo as hee were bounde to cleere him ſelfe of all his doings, and we might haue our tung at wil to ſpeake againſt him: yet would that ſtand vs in no ſtead: for it the end when it comes to the vpſhot, it will be founde that God hath not charged vs too ſore nor aboue reaſon. And why? Bycauſe our ſinnes are knowne vnto him, and ſo known, as he can tell what meaſure of chaſtizement wee deſerue for them. But the welſpring from whence this pryde commeth, is for that we would be our owne iudges to iuſtifie our ſelues.20 And who hath giuen vs ſo great authority? Behold, all iudgement is giuen vnto our Lorde Ieſus Chriſt: and therfore it behoueth vs to come before him with al lowlyneſſe and reuerence, to heare and receiue what ſo euer he pronounceth vpon vs without any gayneſaying. But euerie of vs will be beleued in his own cace, and therfore we graunt not ſo much to God as to mortall men. For in worldly iuſtice, he that is ſet in the iudgement ſeate muſte not bee both iudge and partie, (and yet notwithſtanding hee will oftentimes iudge wrongfully, for men are corruptible.30 But yet for all that, men chaunge not in that behalfe as touching the outwarde order that God hath ſet. And what then ſhall wee doe when wee come before his glorious maieſtie? So wee ſee alſo, that the cauſe from whence this miſcheefe proceedeth, is the ſame that I haue touched: namely that wee eſteeme our workes after our owne fancie. Neuertheleſſe yee ſee heere, that God reſerueth iudgement to him ſelfe. It belongeth to me (ſayth hee) to conſider your ſteppes. It is I that doe marke you and ſearch euen to the bottome. It is not for you to meddle 40 with that matter. For who ſo euer thruſteth in himſelfe to play the iudge, taketh vpon him that which is not dewe to him: what is to be done then? when our Lorde afflicteth vs, let vs referre oure matter vnto him, aſſuring our ſelues that he ſpieth many vices in vs which are hiddē from oure ſelues. Behold Lorde, true it is that I perceyue not the hundreth part of my faultes. And why is that? Euen bycauſe I am blynde, bycauſe I am ſhaped in euill, and bycauſe the Deuill hath as it were bewitched me. O Lord that I could firſt of all perceyue better the iniquities 50 that I haue committed before thee, and yeeld my ſelf giltie: neuertheleſſe, for as muche as I am not a competente iudge to conſider of myne owne faults, and yet thou haſt done me the honour to become my iuſt iudge thy ſelfe: I put my cace into thy hande, aſſuring my ſelfe that thou ſeeſt things in me that are vnknowne to me. Lo why it is expreſly ſayd in this texte, that although we went to law with God, yet ſhould he not bee founde, in our daunger. Then lette vs not preſume too pleade with him: For howe fayre ſhewes and coloures ſo euer we haue before 60 men: we ſhall be confounded in all that we take in hand, when we come before God. Thus yee ſee in effecte what Eliu ment to ſay in this verſe. Heerevnto he addeth, that God will breake the mightie, yea euen without inquiſition, and put others in their place. And why? For he will bring their workes to light, and turne the night to the darke, to the ende too breake them. VVhereas he ſayth that God will breake the mightie without inquiſition: it is to the ende to make vs feel better the authoritie which we deſpize ſo boldly, bycauſe we be too dull. True it is that ſome in ſteade of this word inquiſition, doe tranſlate number: as if it were ſayde, althoughe the mightie were infinite in number, yet notwithſtanding God would not fayle to breake them. But worde for worde it is thus: hee will breake the ſtrengthes or multitude of men: For the word importeth either of both: and afterwarde there followeth, there ſhall be no inquiſition. For as muche as the worde inquiſition is there: and that it ſignifieth properly to ſearch or make inquirie: no doubt but Eliu ment to ſay, that God needeth not to make any inquiſitions as earthly iudges do. For in as muche as they are creatures, there is no ignorance in them, and therfore they are fayne to helpe them ſelues by ſuch meanes. For they can not propheſie of things. But for as muche as all things are open before God, he will iudge men withoute any ſuch kynd of proceding as we ſee in common weales in this world. But yet there is more in it: which is, that Eliu ment to betoken, that God will not alwayes make vs priuie why he executeth his iudgementes, but we ſhall be blynde in that behalfe. This inquiſition then whereof he ſpeaketh, is properly referred vntoo God in chaſtizing men. As if it were ſayde, when iudges make out a proces, it ſhall bee commoned of, and the forme and ſtyle of it ſhall be obſerued, ſo as men ſhall knowe the thinges, and afterward the ſentence ſhall bee publiſhed, that men may knowe the crymes of the offendour, and after what ſorte he was conuicted. But we muſt not meaſure Gods mightie power and authoritie by theſe laws of men. And why? For hee will breake without inquiſition, that is to ſay, without ſhewing vs why? He will not always publiſh his ſentence: mens offences ſhall not alwayes be rehearſed there: neyſhal it be vttered why we are puniſhed: that ſhall be hiddē from vs: But yet in the meane while, he will not ceaſſe to put his iudgements ſtill in execution. Nowe wee ſee the naturall ſenſe of this texte. But yet notwithſtanding hee addeth, that this thing is not done vniuſtly: For God (ſayth he) wil bring their workes to light. Although then that God puniſhe without inquiſition (that is to ſay without ſuche forme of proceeding as is requiſite in worldly pollicie:) yet doth he all things with reaſon and vprightneſſe. And if this bee not perceiued at the firſt day, let vs tarie till all things be diſcouered, and till he bring the things to light whiche are nowe wrapped vp and confounded together. And heere wee haue to take warning, that wee flatter not our ſelues as we haue bene wont to do. For behold what is the cauſe why wee doe continually followe our owne ſway, when God ſeemeth to ſpare vs, and thinke wee haue libertie to doe euill bycauſe we are vnpuniſhed. It is bycauſe that when God beginneth too chaſtice vs after the common maner, we perceyue it not, but are forepoſſeſſed with a blockiſh and fleſhely careleſneſſe. And afterwarde when it commeth to great roughneſſe, we be ſo diſmayd, as we know not where we be if he thunder vpon the ſuddeine. [Page] VVhich thing he doth when he thinketh good. For after hee hath for borne a long time, hee needeth no more but to lift vp his hand and men periſh in the twinckling of an eye, as hath bene ſayd afore. Therefore to the end that euerie of vs may ſtirre vp him ſelf with it both earely and late: let vs remember this texte, that God will not make long proces in puniſhing vs, nor is bound to any laws. Let vs conſider (I ſay) that we muſt alwayes be in a readineſſe, and not delay til he ſmite vs, but rather aduiſedly preuent his iudgement, according as it is ſayd that the man is happie 10 which hath a carefull heart. Furthermore let vs alſo remember this horrible threatning, that when the wicked ſhall ſay, peace and all goeth well with vs, then ſhall deſtruction fall vpon their heads. So then let the faythfull vnderſtande, that when God liſteth to puniſhe them, hee needeth not to beginne at one poynt, and afterwarde too delay ere he can goe forwarde with his worke, as mortall men do, by reaſon of the lets which they haue. And why? Hee will condemne and execute his ſentence all at once: he needeth not to trouble himſelf with making long proces 20 for vs: wee ſhall haue no leyſure to breathe vpon the matter, neither ſhall we pine in diſtreſſe, till wee may bee quite diſpatched at his hand, but we ſhall bee confounded quickly, as if heauen fell downe vpon our heades. Then if we will not be ouerwhelmed with Gods horrible vengeance: let vs feele our owne faultes. Furthermore, when we feele them, let vs aſſure ourſelues, that we haue wherwith to comfort ourſelues in him, at leaſtwiſe if we be ſorie for them, and ſeke not to hide them, but lay them opē before our God, and ſorowfully condemne them, that we 30 may receiue mercie at his hand. For it is ſayd that he quitteth thoſe that condemne them ſelues: and burieth their ſinnes, which haue them before their owne eyes, and willingly confeſſe them vnto him. Therfore let vs not doubt but that God will wipe out all our faults if he ſee that we confeſſe them freely. Yea, but yet muſt we paſſe this way alſo: namely to beare in mynde this ſaying, that God puniſheth without inquiſition: to the end that euerie of vs do his dutie in entering into himſelf, and in examining his life throughly, that we may be aſhamed and humble our 40 ſelues. And nowe it is ſayd, that God hauing ſo broken the great and mightie men, doth put other in their places. And againe on the other ſide it is ſayd, that hee puniſheth them in open ſight, yea and that he puniſheth them as offenders. I haue ſayd alreadie, that whereas it is ſaid, that God diſcouereth their workes, and puniſheth them in ſuch ſort: it is to the end that we ſhould alwayes ſtand in awe of Gods iuſtice, and not imagine that hee vſeth any tyrannie or crueltie. Therefore let vs kepe vs from ſurmiſing any ſuch power in God, as ſhuld be vttered without reaſon. True it is that 50 the reaſon which he holdeth, is vnknown vnto vs, and we muſt be cōtented with his onely & ſingle will, as with the only rule of right: and howſoeuer the world goe, let vs not wickedly imagin, that God dealeth croſſely and ouer thwartly, or that he iudgeth otherwiſe than with reaſon: but contrariwiſe, let vs fully beleeue, that althoughe his iudgementes ſeeme ſtrange vnto vs, yet are they ordered by the beſt rule that can be: that is to wit, by his will which ſurmounteth all rightuouſneſſe. This is the thing that Eliu declareth in this texte: And the ſame ought to ſerue 60 cheefly for vs. Then if any man bee afflicted in his owne perſon, he ought alwayes to conſider that God is rightuous, to the end he may repent him of his faults, for we ſhal neuer haue true repentance, except we know that God afflicteth vs iuſtly: neyther can we glorifie God, and confeſſe him to be rightuous except we haue firſt condemned our ſelues as I haue ſayd. Thus ye ſee how we muſt apply to oure ſelues this doctrine, that God diſcouereth mens workes and bringeth them too light when hee puniſheth them. Verely although we examine not word for worde the ſinnes and offences that we haue committed: yet notwithſtanding the chaſtizement whiche God ſendeth vs, ought to profite vs in that behalfe. And therfore it is ſayd, that God puniſheth them inſtead of the wicked. that is too ſay, in ſuch ſort as the wicked, to ſignifie that they can winne nothing by their replying, nor alledge any thing to cleere themſelues, ſpecially ſeeing they appeere not to be cleere before men. Mark that for one point. And another is, that he ſayth, that he putteth others in their place. And that is to the end we ſhould know the cauſe of the chaunges which happen oftentimes in this worlde. According alſo as it is ſayd in the hundred and ſeuenth Pſalme, which is a right expoſition of this ſentence. VVee be as it were ſtraught, when wee ſee a plague to vnpeople a countrie, or if there happen a famine, or if the land that hath bin very fruteful becommeth barren, as if ſalte had bin ſowne vpon it: or elſe if all things be ſo troubled with warres, as a countrie is layd waſte, or the Princes therof are changed: when we ſee any of theſe things, we are aſtoniſhed. And why? For we know not Gods prouidence which raigneth aboue all worldly meanes, neither do we thinke vpon men. For if we conſidered after what ſort men behaued thēſelues, we would not thinke it ſtrange that God ſhould make ſuche chaunges and alterations. Thus ye ſee why it is expreſly ſayde, that God putteth other in their places: namely, to the end that when wee ſee things change in the worlde, wee ſhoulde not thinke it any noueltie. And why? For therin God ſheweth himſelf to be a Iudge. Let vs not father them vpon fortune: but let vs aſſure oure ſelues that God doth there vtter his arme, bycauſe men can not mainteine them ſelues in the poſſeſsion of the benefites which he had beſtowed vpon them. And therevpon let vs conſider what our vnthankfulneſſe is, that we may amend it. For as ſone as our Lord hath made vs fatte, and ſet vs vp in any welth: byandby wee turne our ſelues too kicking againſt him, like horſes that are too much pampered. And is it any wonder that God layeth his hand vpon vs, ſeeing we are ſo proude and vnthankfull? Let vs marke what the modeſtie of men is nowe adayes. VVhen God doth them any good, do they ſo behaue thē ſelues as they may poſſeſſe it long? No: But contrariwiſe, they ſpight God to the ende he ſhould bereeue them of it by and by. Seing then that the pride and vnthankfulneſſe is ſo heydous, as I haue ſayd: we muſt not grudge at the change of things, nor at the great number of alterations. And why? For we prouoke God vnto it? Howbeit, it is not inough to knowe that God taketh away one people and putteth another in their place, and ſetteth newe inhabiters in a countrey, and remoueth men after that ſort: It is not ynough (I ſay) to knowe theſe things, yea and that hee doth them iuſtly: but alſo euen when wee be in our beſt ſtate, let vs praye him to graunt vs the grace to inioy his benefits [Page] in ſuch wiſe, as wee may ſtill poſſeſſe them, and bee guided by them, to the euerlaſting heritage which is prepared for vs in heauen. Thus yee ſee how we ought to put this ſentence in vre: and as for the reſt, it ſhall bee reſerued till tomorow.

Now let vs fal downe before the face of our good God with acknowledgement of our ſinnes, praying him to receyue vs to mercie, & therwithall (after he hath humbled vs vnder his mightie hand, and made vs feele his iuſt corrections to our amēdment) to indue vs with the gracious gifts of his holy ſpirit, and to increaſe thē more and more in vs, till we be fully refourmed to the glorious image of his righteouſneſſe and Maieſtie. And ſo let vs all ſay: Almightie God our heauenly father, we acknowledge &c.

The .Cxxxiij. Sermon, which is the ſixth vpon the .xxxiiij. Chapter.

26 He ſtriketh them as vvicked in the place of the Seers.

27 Bicauſe they haue turned avvay from him, and haue not conſidered all his vvayes.

28 To make the crie of the poore come vnto him, and too make them heare the outcrie of the afflicted:

29 And vvhen he ſendeth quietneſſe, vvho can make trouble? vvhen he hideth his face, vvho ſhall ſee him, as vvell vpon a nation as vpon a man?

WE ſaw yeſterday after what ſort 20 God puniſheth offenders without inquiſition, and yet notwithſtanding hath iuſte reaſon to doo it, ſo as there is no cauſe to blame him. And nowe Eliu addeth purpoſely, that he doth it in the place of ſeers. VVherein he ſheweth vs, that Gods iudgements ought to be throughly knowne vnto vs euen for our inſtruction. For when God puniſheth ſinners, it is 30 not only to the intent that euery man ſhould know what offences they haue committed: but too the intent they ſhould all take example of it. According as it is ſayd, that iuſtice commeth vpon the earth, when God doth ſo execute his puniſhments in correcting as well thoſe notorious offenders, as other men. So then it is not for nought that this ſaying is added, that God chastiſeth offenders in the ſight of men, or in the place of ſeers [or lookers on]. Hereby we be warned to take better heede than wee haue done, in noting and marking Gods iudgementes. It is a great 40 fauour that he ſheweth vs, when he teacheth vs by other mens harmes. But if wee ſhet our eyes, or play the dullardes, what excuſe haue we? Therfore as oft as God puniſheth ſinnes: let euery man thinke vpon it in his owne cace, and let vs receyue a common inſtruction, to the end that his corrections be not loſt among vs. And ſurely that is the cauſe, that after one hath bene chaſticed, euery man muſt haue his turne. For if we could profite our ſelues by that which God ſheweth vs: the puniſhment of one man might ſerue for the inſtruction of fiue hundred, yea or of a 50 thouſande. But for aſmuch as wee lette all the warnings ſlip which God giueth vs, and make no account of them: therefore euery one of vs is called in his courſe, and muſt anſwere in his owne perſon to be puniſhed for his offences. And ſo we ſee what our vnthankefulneſſe is, in that it is ſayde that God puniſheth the wicked and breaketh them in peeces in the ſight of all men. For wee can well skill to talke of the thing whiche ſhall be ſayde although wee ſee it not. If there be any reporte of the taking of a towne or of the ſacking of it, or of any diſcomfiture, or of 60 ſuch other like things: the newes ſhall be caried abroade, and men will debate of it: and much more can wee wel diſcourſe of the thing that we ſee before our eyes. But in the meane while, to what purpoſe dothe it ſerue vs? Do wee learne to forethinke vs of our faultes, and to humble our ſelues before God? No: but wee followe ſtill our owne trade, and although wee be as bad as they whome God ſo viſiteth and correcteth ſo roughly: yet do wee beare our ſelues in hand, that the blowes ſhal neuer come at vs. See ye not then an exceeding great and intollerable vnkindneſſe? So much the more behoueth it vs to marke well, how it is tolde vs here, that God puniſheth not offenders ſecretly, ſo as no man might perceiue it to be his correction: but [ſo openly as] all of vs might fare the better by it, if it were not long of our ſelues. And why? For if God ſhold ſet vp ſcaffolds to execute his chaſticements vpō: we could not perceyue them more euidently. And ſo our blindneſſe in that behalfe commeth of our owne wilfulneſſe and vnkindneſſe, as I haue ſayde afore. Marke that for one poynt. But the reaſon alſo is ſette downe here: namely bycauſe they turned away from him, and conſidered not all his wayes. Ouer and beſides that wee haue ſeene already that God ſtriketh not men wrongfully, but to puniſh their ſinnes: here it is ſhewed vs what is the welſpring of all euils: that is to wit, the withdrawing of our ſelues frō him which is the fountaine of all righteouſneſſe. For our life ought to be ſo ruled, as wee ſhould obey God and ſeeke him, and walke as it were in his preſence. And therefore when a man is gone away frō him, he cannot but run into all confuſion: and that is the cauſe of mens deſtruction. So haue we a very profitable leſſon in this text, to ſhewe vs how we may keepe our ſelues frō going into deſtruction. And that is by holding our ſelues as it were ſhet vp vnder Gods wing, and by clinging vnto him to obey his will. If wee haue this wiſedome in vs: it is the thing wherein our welfare lieth. But contrarywiſe if wee forget God: can wee ſcape his hand? If our lyfe ſtray here and there, wee are vndone, and damnation is at our backes. For it is ſayd that God will in open ſight and after a terrible maner, puniſhe thoſe that run away from him. But lette vs marke well, that Eliu ſpeaketh not of ſuch as had bene brought vp in the lawe, and had had the Prophets, and bene taught the doctrine of God familiarly, [Page] but of the Heathens which had had but a ſmall taſte of the light, and yet notwithſtanding for as much as they gaue themſelues vnto euill, it is ſayd that they were withdrawne from God. And why? For although he were not ſo neere vnto them, as vnto thoſe to whome he had giuen his lawe: yet notwithſtanding wee muſt holde this for a generall rule, that for ſo muche as God hath ſet vs in this world and created vs after his owne image: we according to the order of nature, ought to tende vnto him, and to make him our marke to ame at. Therefore when we run 10 aſtray and giue our luſtes to the bridle, ſo as they raigne ouer vs: It is a turning away from God, euen with whom we ought to be al one. And ſo after that ſort Eliu blameth the Paynims for turning away from God. For albeit they had not the doctrine of the lawe: yet had they the inſtruction that I haue ſpoken of, according alſo as Saincte Paule declareth in the ſeconde to the Romaines, namely that they needed no paper wryting too ſhewe them that there is but one God, and a difference betwixt good and euill: for euerie man hath it written in his heart. Nowe if 20 the Heathen menne were condemned for ſtraying awaye from God, and for withdrawing them ſelues from his obedience: what ſhall become of vs with whome God is more familiar without compariſon? God thought it not ynough to haue created them after his owne image, and to haue printed therein ſome knowledge of good and euill: but hee hath alſo giuen vs his worde, and will haue it publiſhed vnto vs dayly. There hee ſheweth vs his will familiarly: and it is the waye, as Moyſes proteſteth, wee can not ſtray: we haue no excuſe of ignorāce: but behold,30 there is our reſt as it is ſayde in the Prophete Eſay. Therfore ſeeing oure way is layed afore vs, and wee knowe whiche way to take: if yet notwithſtanding euerie man ſtart aſide and take leaue to do euill, and to wander in his owne affections and luſtes: are we not much more worthy of blame, than thoſe that neuer hearde one woorde of good inſtruction? Then if the Heathen men are here called backſliders, bycauſe they are turned away from God: what are we, ſeing that our God commeth ſo neere vnto vs, as to do the dutie of a ſcholemaſter and teacher among 40 vs, and to entertain vs in his ſchoole, to the end we ſhuld learne at his hande in the perſon of thoſe whome he appoynteth to preach his worde in his name? Therefore if wee make no account of the doctrine which is giuen vs: muſt we not be condemned as double renegates or backſlyders? Yes ſurely. Then let euerie of vs looke neerely to himſelf, and conſider of what value and eſtimation this grace of God is when he hath as it were his owne mouth open, to warrant vs the thing that is good and conuenient for our ſaluation. Seeing we haue this, although we had it 50 but with a wet finger as they ſay: yet let vs aſſure our ſelues that we can not deſpiſe ſuch a bleſsing of God, but it muſte needes bee a withdrawing of our ſelues from him. Much more, ſeeing we haue his worde dayly preached in Sermons, and may alſo haue lectures beſides: if all this will not hold vs in awe, and make vs to ſticke throughly to our God, and to indeuer to ſerue him: needes muſt his hād be vttered much more roughly & terrible vpō vs, thā vpon thoſe that had but the order of nature to guide them aright. Thus much concerning this poynt. And it is ſayde 60 immediately, that they conſidered not all his wayes. VVherin it is ſignified vnto vs, that men are neuer ſo ignoraunt and vnskilfull, but that there is naughtineſſe ynoughe in them to make them giltie, and to bereue them of all ſhifts before God. Heere (as hath bene declared alreadie,) Eliu ſpeaketh generally of the whole worlde: for hee was no Iewe that he might haue had the lawe and haue ſpoken of his like: and yet notwithſtanding hee ſayth that thoſe too whome God hath giuen no more but their naturall wit, as hee had giuen it too all other men: conſidered not his wayes. Hee ſayeth not that they had doone amiſſe, or erred, bycauſe they could do no better, or bycauſe they had no light of doctrine (howbeit, that might haue beene ſayde:) but heere the ſpirite of God ment to vrge men, to the ende they ſhould knowe that their condemnation was iuſt, and that they could not alledge it for a cloke, that they had done amiſſe throughe ignoraunce, for wante of one to gouerne them, whereas they themſelues were of a good and vpright mynd. For if men had a pure and hartie deſire to come vnto God: ſurely he would not faile them on his ſide. And vndoubtedly this promiſe ſhal not diſappoynt men: knocke, and the gate ſhall bee opened vnto you: ſeeke and you ſhall finde. Then if wee ſee that men doe ſo raunge ouer the feeldes, and as it were run aſtray: let vs mark that they haue not a pure and rightmeening mynde to goe vnto God. True it is that they maye well haue ſome ſhew of deuotion, as we ſee among the papiſts, where many ſeeme to bee the beſt mynded in the world, and to all likelyhoode vtterly rauiſhed with deuotion to Godward. But if a man loke narrowly vpon their doings, he ſhall finde that all is but hypocriſie, and that God doth not giue them the bridle after that ſort without iuſt cauſe Ye ſee then that the thing which we haue to marke in this texte, is that althoughe the wretched Paynimes dwell in darkneſſe, and may be likened to blind men which grope and ſe not the way, and haue nothing but groſſe ignorāce in them: yet notwithſtanding they can not be excuſed of maliciouſneſſe and ſtubborneſſe, and of wilfull turning away from good vnto euill, euen of ſet purpoſe: For it is written, that they conſidered not the ways of God. Theſe thinges are not wyted vpon the brute beaſtes, nor vpon the ſtones whiche haue no vnderſtanding: and therefore it muſt bee concluded, that they whiche are moſt rude and barbarouſe, (euen they I ſay) haue refuzed to go right, and that if they had had a good deſire, they had not bene lefte deſtitute of Gods grace. Yet is it not therefore to be ſayd that we are able to do well, and that there is ſuch an abilitie in vs, that wee bee able to ſeeke God: wee intreate not of that matter: and when the Papiſts make ſuch concluſions, they ſhewe themſelues to be ſtarke beaſtes. For when it is ſaid that men ſin not by ignorance but through a certain wilfulneſſe: the Papiſts conclude that ſeing it is ſo, it foloweth that we haue ſufficient reaſon to gouerne our ſelues well, and that wee bee cleereſighted, and to bee ſhort, that we haue a freedome to do good or euill. But it is too great a beaſtlyneſſe too reaſon after that manner. And why? For they be not things vnable to be matched togither, that men ſhoulde haue their eyes as it were piked out, ſo as they ſhould not bee able to ſee or diſcerne any thing, and yet therewithall alſo be altogither wicked. And therefore they are neuertheleſſe conuicted, not too haue conſidered Gods wayes, nor to haue bene led in the [Page] right way, for that they were caryed away by pride. Ye ſee then in what wiſe we ought to match the one with the other: namely that by reaſon of ſinne, we be al of vs bereft of reaſon and vnderſtanding: See how the heritage which we haue of our father Adam, is that our myndes are combered and confounded, ſo as we can not diſcern the thing that is for oure welfare, but drawe cleane from it, according as it is ſayd that euen our light is turned into darkeneſſe, vntill God inlighten vs by his holie ſpirite) and yet neuertheleſſe that oure ignoraunce is not ſuche, but that 10 wee bee corrupted in oure affections, and wype out the goodneſſe whiche God might put intoo vs: and bycauſe our nature is froward, therfore we be enemies vnto God, and all oure thoughtes and imaginations are enmities too his rightuouſneſſe, according as Sainct Paule ſpeaketh in the eyght to the Romaines. Then are wee ignorant, and yet in the meane whyle ceaſſe not to be frowarde. VVee knowe not which way to go, and yet therewithall we goe aſtray wilfully. And why? For we mynde not to come vnto God, no, wee muſt be fayne too bee inforced thyther,20 or elſe he muſt inſpire vs with his grace, and inlighten our harts which are full of rebelliouſneſſe. Then vntill ſuche time as God hath reformed vs. Surely wee will alwayes ſhet our eyes, that we may not ſee his wayes. Now if this bee ſpokē of ſuch as had not the meanes that God giueth vnto vs: what ſhall become of vs? For it behoueth vs to come backe againe to the point which I haue touched. I ſayde euen now that the heathen men were not to be excuſed in turning awaye from God: and therefore muche more are we double backſlyders, we I ſay whom God had 30 drawne vnto him. Nowe if it bee ſayde that the heathen men haue not regarded Gods goodneſſe, nor lyued and walked accordyng too godlyneſſe: I praye you in what cace are wee whiche haue a farre other knowledge than was gyuen vntoo them? For our Lorde poynteth vs as it were with his finger, what way we ſhall go. And the texte which I alledged out of Moyſes, (namely that is the way, walke therein) is of greate importaunce. I take heauen and earthe to witneſſe (ſayeth hee) that this daye I haue ſhewed you life and death, and that if you goe amiſſe, yee 40 ſhall bee withoute excuſe before God. For it appeareth that you ſeeke your owne deſtruction. And why? For in as muche as your God teacheth you, and graunteth you ſuch prerogatiue, as to declare his will vnto you: it is all one as if he ſhould put the way into our handes, and you refuſe it and chooſe death. Nowe when men make ſuche a choyce, muſt they not needes become ſtarke Diuels? So then this proteſtation of Moſes ought to perce our harts and make vs to bethink our ſelues better. And ſith we ſee that our Lorde ſetteth a doctrine before vs, whiche is for 50 our behoofe, as it were in a glaſſe or a liuely picture: let vs not playe the blynde and bleare eyde folke, nother let vs drawe a curten before vs, too the intent to bee ignorant in that which wee ought to knowe, whereas in deede the thing is manifeſt ynoughe vnto vs. And heerewithall let vs mark, that when God ſpeaketh to vs, it is not to leaue vs in doubt, ſo as wee ſhould not knowe what his wordes ment: but contrariwiſe to the ende wee ſhoulde receyue good doctrine and inſtruction by his worde. And this is another poynt well worthy to be marked. For many pretend 60 that Gods word is ſo deepe, as men cannot tell what to take too, or what to followe. But this is an accuſing of God, as if ſo be he mocked vs in putting vs in hope to deceiue vs. Therfore let vs marke wel, that when God ſpeaketh, it is to the end we ſhould receiue good doctrin, and that wee ſhould become wiſe and skilfull: to followe the thing that is good, according as it is ſayd that the word of God giueth wiſdome to the ignorant: which is by knowing their owne ſlenderneſſe, that they may yeld thēſelues vnto him. Then ſhall we alwayes find the ſayd vſe to our owne profite in the worde of God, if wee haue the wiſdome to be deſirous to goe forwarde in the right way of ſaluation, and to keepe vs in it. And if a man turne aſide bycauſe he hath not conſidered Gods wayes: it can not be ſaid that he hath erred for want of better abilitie: but contrariwiſe he himſelf is the cauſe of al his euil, and it ought to be wyted vpon him. There is yet one ſaying more to be noted: which is, that he ſpeaketh of all the wayes of God. VVherein wee be aduertized, that it is not ynough for vs too content vs in parte, and too ſerue him by halues, but we muſt throughly and wholy frame our liues altogither to his will. For, to giue eare to al that he ſaith, and to ſubmit a mans ſelfe to him without exception, come both to one end: and vndoubtedly thoſe two commaundements are inſeparable. Like as God himſelf cannot be deuided: ſo alſo let vs marke that his rightuouſneſſe can not be deuided. VVhat maner of one is the rightuouſneſſe of God? He hath comprehended it in his whole lawe. He ſaith not only that a man ſhall abſteyne from whoredome, nother hath he only forbidden theft, nother hath he only cōdemned murther: but he hath ioyned ten commaundements togither, and will haue men to hold them all. Now if one man obey God in chaſtitie, and another in abſteining frō fleecing of his neighbour, and a third in keeping himſelfe from dooing wrong or violence, or from taking leaue to hurte or harme other men: is not this a rending of Gods rightuouſneſſe in peeces? For (as I ſaid) al the commaundements are inſeparable, and there is in them a holy bond which ought to bee kept vnbroken. And ſo let vs marke well, that if we will be bliſſed of God, we muſt take good heede, not to ſome one part of his wayes, but to all. Thus ye ſee what Eliu ment to note heere. And heereby we ſee that euerie man ought to bee diligent in looking to himſelfe. Therefore if we intend to examine our life wel, and to ſquare out our works and our thoughts by it: when we haue ſound any outward or actuall ſinne in vs, let vs proceede further, and ſee whether wee haue not had wicked affections: and thervpon let vs learne to condemne our ſelues, and pray him to clenze vs from the euill which we feele ſo in our ſelues. Lo howe we ought to practize this ſentence. And furthermore it is ſhewed vs alſo, that when men haue once begon to ouerſhoot themſelues, they run aſtray further and further, and become euerie day worſſe than other, till they haue renounced God, and quite caſte him vp. VVe are not ſo malicious as to giue our ſelues ouer to al vices at the firſt day: we ſhall be hild in the feare of God for a while: but if we take liberty to runne at rouers, and God do happen to winke at our ſinnes and iniquities then Satan taketh poſſeſsion both of our ſoules & bodies, & thenceforth carieth vs away in ſuch wiſe as we become vtterly vnrecouerable. Ye ſee then that after men haue once left to frame themſelues wholly to Gods wil, [Page] and to giue themſelues to ſoūdneſſe and ſimplicitie: they do ſo appayre, as there is no more conſideration in them, but they greeue God, not in ſome one ſinne only, but by all meanes and in all caces, ſo as they vtterly reiect al his wayes. And furthermore wee ſee heere yet better than afore, howe rightfull Gods iuſtice is in chaſtizing vs. And why? They that had done amiſſe, rebelled ſtill further againſt God: they ranne away from him, and had no will to be taught good: but gaue themſelues ouer vnto euill, wittingly and willingly: then is it not high time that God 10 ſhould ſet to his hande to correcte them nowe or neuer. Seeing it is ſo, let vs alwayes be fully perſuaded, that God neuer puniſheth vs, till he haue bene to much prouoked to anger, and that wee haue deſerued long time afore too bee thundred at by his hand. Therefore it followeth, that after he hath wincked at vs, in the ende wee muſt needes come to that which is conteyned here: namely that in open ſight and after a notable faſhion, hee will breake all thoſe in peeces, that are ſo turned awaye from him. Lo what wee haue too beare away in this ſentence. And it is 20 ſayd immediatly: to make the crie of the poore come vnto him, and to make him heare the exclamation of the afflicted. Heere Eliu noteth one kynde of ſinne whiche God puniſheth in men. True it is that wee offende many wayes. Howebeit for as much as men can not bee brought too knowe their faultes, vntill they be more than conuicted of them: here Eliu hath ſet downe a kinde of ſinne, which is moſt apparant and eaſieſt to bee ſeene. For when outrages and extortions are committed, ſo as one man polleth another of his goodes, and they that are greeued haue no redreſſe at 30 all: they crye oute vnto God, and men heare their complaintes, and euerie bodie rueth and abhorreth their cace. Thus yee ſee one kynde of wyckedneſſe whiche is well known both to great and ſmall, which is when we ſee that there is no iuſtice, but might ouercommeth right and wee dwell as it were among theeues. For hee that liſteth too make his hand by pillage, taketh no thought when he hath done all the wickedneſſe that can bee, bycauſe there is no redreſſe nor any order to be taken. VVhen ſuche things happen, euery man can ſpeake of them. For this cauſe the 40 holie ghoſt hath chozen a ſinne that is moſt notorious, to the intent we ſhould be the better conuicted. Herewithal let vs marke that vnder one kynde the whole is comprehended. For in what wiſe ſo euer we offend God, he hath alwayes iuſt cauſe to puniſh vs, and (as I haue declared alreadie) his law cannot be deuided, it muſt continue whole in one, and his cōmaundements muſt be ſo knit togither, as al of them may make but one rightuouſneſſe. Howbeit for as much as we be ſuch hypocrites, and euery man writheth himſelf like a ſnake to the intent to hide his ſinnes:50 God intendeth here to draw vs as it were by force, and to compell vs to confeſſe the dette. If a poore man haue any wrong and outrage done vnto him, hee will aske vengeance of the partie: and his cōplaints ſhall come abroad, ſo as the ayre ſhall ring of them: and ſeeing it is ſo, thinke we that it can be hidden from God? think we that he will let it ſlippe? what is to be done then? Firſt (as I haue ſaid alreadie) let vs marke that although no man in the world complayne of vs, yet will our ſinnes crie out againſte vs, and the ſounde of our offences will mount vp to heauen.60 If a thing bee remoued, wee ſee it maketh a great noyſe: and when wee breake the rightuouſneſſe of God: is it not more than if wee ſhould ouerthowe a houſe? thinke we ther is anything more precious than the order which God hath ſtabliſhed too make vs walke according to his will? VVe goe about to deſtroy all that. And is not that more (as I ſayd) than if we ſhould ouerthrowe ſome building? And do we thinke that the noyſe of it commeth not to the eares of God? Then let vs marke well, that as oft as we breake Gods lawe, the crie of it mounteth vp vnto heaue, and our ſinnes aske vengeance of vs. For although men bee dumme and open not their mouthes to ſay any thing: yet do not our ſinnes fayle to bee regiſtred before God. Lo what we haue to marke in the firſt place. But if men themſelues crie out againſt vs, and we be euill ſpokē of for oure wickedneſſe, and heare their complaintes and grudgings: is there not much more reaſon that we ſhould thinke that God heareth all ſuch cries? And let vs euery way marke, that it is not for nought ſayd: the crie of Sodome is come vp vnto me: and therfore I am come down to ſee whither it be ſo or no. But let vs aſſure our ſelues that our Lords eares are not deaf, ſo as our offences ſhuld not alwayes come to knowledge before him. Neuertheleſſe when there is ſuch crying out vpon vs, and ſuch confuſion, he muſt needes note it the more. For of very truth (as I haue touched already) it is a thing of no ſmal waight, when we go about after that ſort to ouerthrow the thing that our Lord hath ſtabliſhed. And in good ſooth what is the rule of good life? Is it not as it were an Image of God ſhining amongs men? And when wee goe about to ouerthrowe that, I pray you what a confuzion is it? Howbeit let vs mark by the way, that God will not leaue them vnpuniſhed, which haue wrongfully vexed and troubled the poore. True it is that the great ones wexe bold when they ſee poore men deſtitute of ſuccour, ſo as they are not releeued, nor haue any freends or kinſfolke to ſticke by thē. And therevpon it ſeemeth vnto them that they may doe what they liſt. And that is the cauſe why they fall to all outrage. But let vs marke howe it is ſayd, that God hath a care of them: and therfore the more that poore folk are left vp to al wrongs and no man ſuccoreth them: ſo much the more doth God declare, that hee hath a care of them to reuenge them. If this were well conſidered, we would bee leſſe haſtie to trouble our neighboures, and ſpecially thoſe that can not make their part good. For it as a breaking of the protectiō that he hath ſet vpon their perſons: and in the end wee muſt feele that he is our aduerſarie for it. Do we then ſee a pore man? Let vs be as it were ſtopped there, that we do him no harme, violēce, nor outrage. And why? For God will ſtep before him, and althoughe the poore man do beare paciently the wrong that is done him, yet ſhall not the crie of it miſſe to come vp to heauē and to be heard at Gods hande. And like as this doctrine ought to ſerue for a warning, that euery of vs may bridle himſelf and abſtein frō euil doing: ſo alſo the poore ought to be well comforted, ſith they ſee that God hath them in his protection, and that though the wicked do trouble & vex them, yet God bridleth their rage, and watcheth ouer the poore, and will in the end ſhewe that he neuer forgate them. Then ſeing that God taketh our quarell vpon him: let vs refer it vnto him, and let it aſſuage our ſorowe and greef when we be wrongfully afflicted, ſo as men doe eate [Page] vsvp and we haue no remedie, but ſeeme to be as ſheepe in the wolues throate. Go too: our Lorde hath promiſed that the crie of all extorcions which men doe, ſhall come vp to him. Seeing wee haue this buttreſſe, let vs be contented, and tarie till hee ſhewe by effect, that he is neere vs and hath a care of our welfare. Lo howe wee ought to practize this ſentence. It followeth, when God giueth rest, who ſhall make trouble? and when he hideth his face, who ſhall ſee it as well vpon a man, as vpon a nation? Here Eliu ment to repreſſe (in Iobs perſon) all the quarels that wee make 10 againſt God. For wee would controll him in all his doings: yea and wee woulde couenaunt with him, that hee ſhould gouerne vs after our owne liking. Truely we will not ſay ſo: but yet in the meane while, it is ſeene that we haue that pryde in vs. VVhat man is there which could not finde in his heart to abace the maieſtie of God to the ende that things might fall out to his owne liking? If wee be diſcontented when God doth otherwiſe than we wold wiſh: it is as much as if we would put a barre before him, to ſay, I intend not that this thing ſhall go ſo. Ye ſee then 20 why it is nowe ſayd: if God giue rest, who can make trouble? And if he hide his countenaunce who can ſee it? Nowe, this reſt that God giueth, is of diuers ſortes. For the faithfull haue the reſt whereof the Scripture ſpeaketh: which is, that they leane vnto God, and put their truſt in his goodneſſe, and doubt not but that he gouerneth them. Heerevpon they may ſleepe at their eaſe according as the Prophet ſpeaking thereof, ſayeth that euerie man ſhall ſleepe vnder his figge tree and vnder his vine when hee is ſo in Gods cuſtodie, and that we ſhall knowe it. And this peace 30 is the verie frute of faith as the holie Scripture ſayth. Yee ſe then that the cheefe reſt which men haue or can inioy, is to commit themſelues to Gods prouidence, and that in reſpecte of his fatherly care ouer them, they can ſay, my God I commit my life vnto thee, it is in thy hand, order it thou at thy pleaſure, and I in the meane time will kepe on my courſe. Marke this for one point. But beſides this alſo, there is another reſt. For God doth ſpare the wicked outwardly although he beat them within, ſo as their conſciences do alwayes gnawe them, according as it is ſaid in 40 the Prophet Eſay. For although it be ſayd there, that their thoughts be like waues beating one againſt another (yea and as a ſinke that is filthy within, bicauſe that vnbeleefe muſt alwayes bring vnquietneſſe:) yet notwithſtanding God caſteth them into a ſleepe, bycauſe hee doth not puniſhe them oute of hande. So then it is ſayde that if God giue reſt who ſhal make trouble? Hereby it is ſhewed vs, that when God deferreth and prolongeth the puniſhment of the wicked, wee muſt not be ouerhaſtie. For wee ſhall gaine nothing if we pleade againſt God and ſay, why doth 50 he not puniſhe the offenders out of hande? That were as much as to trouble thoſe whome God will haue to be at reſt. And therefore let vs learne to ſubmit our ſelues paciently to Gods will, and to beware that wee runne not a heade after that ſort. For it is ſayd that it becommeth not anye mortall creature too make trouble where God will haue quietneſſe. And therewithall let vs vnderſtand, that it is to no purpoſe to haue bodily proſperitie, except wee haue Gods fauoure with it, that the feeling thereof maye make vs quiet in our heartes. Againe if we haue not that 60 quietneſſe, let vs vnderſtand that it belongeth to God to giue it vs. For if peace and w [...]r be in his hand, and that he can giue trouble and quietneſſe when he liſteth in the trā ſitorie ſtate of this world: much more hath he the ſpirituall reſt which is far greater and excellenter. Then let vs conſider, that it lyeth not in vs to quiet oure ſelues when wee bee in trouble: but wee muſte reſorte vntoo God: for it is a ſingular and ineſtimable treaſure that commeth from him, too holde vs ſo in quiet as wee may alwayes in the middeſt of the turmoyles of this worlde, abyde ſtill vpon our feete, and that being toſſed as it were with great ſtormes and tempeſtes: yet neuertheleſſe wee may haue our anker faſtned in him to hold ſtill our owne. This (ſay I) is as a ſingular priuiledge that God giueth to his children. So then are we combred? are we full of anguiſhe, trouble and perplexitie? what is to bee done? let vs take vs to this ſettledneſſe: knowing that it abideth within vs. True it is that we muſt alwayes ſeke the means that God offereth vs, to keepe vs to it, and to indeuer to attaine it: but howſoeuer the world go, let vs fully reſolue vs of this that it is onely Gods office to quiet vs, and to deliuer vs from al vnquietneſſe. This is the thing which we haue to marke. And further although the faithfull haue this ſayde peace, ſo as they bee quiet in the midſt of their afflictions and of all the miſeries of this world, yea and that they betake them ſelues vnto God when they be tempted with diſtruſt: yet is this no let, but that their life is ſubiecte to much vnquietneſſe. Therefore let vs not ſtorme thoughe it pleaſe God to turmoyle vs. For it is not ſayde that hee will ſo handle vs in this worlde, as that wee muſt not bee toſſed too and fro: but yet for all that wee muſt hold our ſelues faſt, as we bee not vtterly ſhaken downe with temptations. Lo what wee haue to remember in this ſentence. On the contrarie part it is ſayde, If God hide his face, who can ſee him? Heerein wee are warned, that it is not for vs too ſearche too farre aforehande what God doth, but that wee muſt content our ſelues with the knowledge of that which hee ſheweth vs. VVhat is this face or countenaunce of God? It is not a ſhape like vnto a mans viſage, whiche hath noſe, eyes, and mouth: but the face of God is the record which he giueth vs when we knowe his wil. God therefore ſheweth vs his face, when hee telleth vs why hee doth this thing or that, and it is all one as if wee ſawe him before oure eyes. Contrariwiſe hee hideth his face from vs, when he afflicteth vs, when thinges ſeeme ſtraunge too vs, and when wee knowe no reaſon why hee worketh after that ſorte. Therefore when God holdeth vs ſo in ignorance, it is a hiding of his face from vs. And let vs marke well how it is ſayd, that we may well ſtraine our ſelues to ſee him: but wee ſhall neuer attayne too it. Then is it a Diueliſh preſumption when men doe ſo enter into diſputation of Gods workes, ſtorming and chaſing if God do things otherwiſe than they thinke good, deſiring to frame him to their will, euen as though they woulde looke vpon him whither hee will or no when hee hydeth himſelfe: or as thoughe they would pull him downe too them. And may they bring that to paſſe? No: what is to bee done then, that wee may take profite of this ſaying? Truely this leſſon deſerueth to bee layde foorth more at large. Howbeeit as at this time (to the intent the matter be not broken of:) let vs marke that whenſoeuer it pleaſeth God to ſhewe himſelfe vnto vs, it behoueth vs too [Page] knowe him, and to conſider his workes, as he ſheweth vs them, and to be attentiue to mark the reaſon why he doth ſo. And when hee worketh after a ſtraunge faſhion that is vnknowne to vs: let vs reuerence ſuch ſecrets, acknowledging neuertheleſſe that he is alwayes rightuous howe ſo euer the world go: and let vs dwell continually in that beleef, & hold vs quiet, wayting paciently til he ſhew vs more fully the things that are hidden from vs as now: aſſuring our ſelues that during this life our knowing muſte be but onely in part.10

Nowe let vs fall downe before the face of oure good God with acknowledgement of our ſinnes, praying him too make vs ſo too feele them, that all the time of oure life wee maye mourne before him, deſiring him of forgiueneſſe, and acknowledging our ſelues exceedingly giltie, vntill that hee of his free goodneſſe deliuer vs from the damnations wherein wee are, and from the dangers wherewith we are beſieged. That ſo long as we be in this world, we acknowledging our infirmitie and weakeneſſe, may ſuffer him too gouerne vs and guide vs too the right way of ſaluation, in ſuch wiſe as we may neuer be ſhaken downe, but that what ſo euer temptations befall, vs wee may ſtande ſtedfaſt in the calling of our God till he haue taken vs out of this world, to bring vs into his heauenly kingdome, where wee ſhall inioy the euerlaſting reſt that he hath prepared for vs. That it may pleaſe him, &c.

The .Cxxxiiij. Sermon, which is the ſeuenth vpon the .xxxiiij. Chapter.

29 And vvhen hee hideth his face, vvho is hee that ſhall ſee him? hee is vpon nations, and vpon men togither.

30 In that an Ipocrite reigneth, and there is a ſtumbling blocke to the people.

31 It belongeth to God to ſay, I haue forgiuen, I vvill not deſtroy.

32 But that vvhiche I haue not receyued, teache thou mee: if I haue doone vvickedly, I vvill doe ſo no more.

IT was partly declared yeſterday, after what maner God hideth his face from vs, that it be not ſeene: that is to wit, when mē are troubled in this worlde, and ſee not the reaſon and 30 ende of his dooings: like as on the contrarie part, if God graunt vs the grace to ſee that he gouerneth all things, and to perceiue a fayre and well diſpoſed order: then is it as thoughe his countenaunce ſhone vpon vs as the Sunne. Doe we then ſee the ſtate of the worlde ſo troubled, as wee wote not what to ſay to it? It is all one as if God hild his face from vs. And in that cace what is there for vs to do, but to hū ble our ſelues? according as it is ſayd in the Prophet, that in the time of aduerſitie the wiſe man will lay his mouth 40 to the ground, and hold his peace, verely as one knowing that wee ſhall gayne nothing by ſtriuing, when God liſteth to handle vs ſo with extremitie. Ye ſee then that the end wherevnto this ſentence tendeth, is to exhorte vs to modeſtie and ſoberneſſe, bycauſe our wittes are too rude and to groſſe to comprehend Gods ſecrets, and moreouer bicauſe God intendeth purpoſely to humble vs, when he withdraweth himſelf from vs. And this is done (ſaith Eliu) as well vpon a whole nation as vpon one man. Both generally and particularly God cā ſo intangle things, as we ſhal not 50 know the reaſon of them: and if we will ſpeake of them, we ſhould not know at what end to beginne. And for the better expreſsing of his mynde, he addeth, In ſo muche that the hypocrite reigneth. True it is that this preſent ſentence may be layde forth diuerſly: but the ſequele of the texte ſheweth wel ynough, that the meening is, that when a wicked man, or when a naughtypacke reigneth, and there is a ſtumbling blocke or a ſnare caſte among [...]he people: for the wordes import eyther of both: it is a trouble to vs when wee ſee the wicked reigne, ſo as there is nothing but tyrannie,60 or any equitie and vprightneſſe remayning: but we bee as it were vtterly folorne, and God is not ſeene. If enormities bee committed, ſo as there is quareling and ſnatching on all ſides: or if ſnares bee layde ſo as poore folke knowe not howe to ſcape: then is God as it were withdrawne from vs. True it is that he is neuer the further from vs nor hath the leſſe care of vs: howebeit wee ſee it not. On the other ſide, when we be not able to conſider what is done: it ſeemeth to vs that God regardeth vs not: we ſee nothing but darkneſſe: the light that ought to guide vs ſhineth not vnto vs. Nowe then what ſhould we do, but ſhrinke down our heads, hold our mouthes ſhet, & wayt Gods leiſure paciently, til he remedie the inconueniences that trouble vs? Alſo let vs always be at this point neuer to inquire further than is lawful for vs. It behoueth vs to think well, that God doth ſuch things without cauſe why: but we muſt enter into the conſideration of our ſins: for if wee will enter curiouſly into the diſcuſsing of Gods ſecrets, and incomprehenſible determinations: it is a pride that wil vtterly ouerthrow vs. And therfore as I haue ſaid afore) let vs learne, not to be otherwiſe, knowing that god will ſomtimes lead vs like poore blind ſoules. As touching this ſentence where it is ſaid, that the wicked man reygneth: let vs marke that although it bee a ſore temptation, to ſee ſuch reygne as are naughtypackes, deſpizers of God, and giuen to all euill, and to ſee that might ouercōmeth right, ſo as a man can not tell whither to go for refuge: ſurely it is a great and hard croſſe to ouercome: neuertheleſſe the holy Ghoſt intended to ſet it before vs, to the intent that we ſhold be armed againſt it. So thē, hath vnrightuouſneſſe gotten full ſcope? Are the wicked growne ſo Iuſtie as to confound all things, and to handle matters with ſuch corruptiō, as there may be no more remedie? The holy ghoſt aduertizeth vs, that it is Gods will to hide his face after that maner, to the intent to trie our obedience. Therfore let vs rarie till he inlighten vs, and then ſhall wee knowe how that he hath not ſent theſe troubles among vs without [Page] cauſe. Thus ye ſee in effect after what maner wee ought to put this ſentence in vre. Now Eliu addeth that it belōgeth to god to ſay, I haue forgiuen, I wil no more deſtroy. As if he ſhould ſay, that god holdeth the raines in his hand to guide men at his pleaſure, and if it pleaſe him to puniſh our ſinnes, wee haue nothing to replie why he ſhould not condemne vs: and if hee beare with vs, yea or liſt to forgiue vs altogither, who ſhall reſiſt him, who ſhall let him to ſhewe vs fauour? True it is that this is ſtraunge too mans vnderſtanding at the firſt ſight. For ſeeing that God 10 is no accepter of perſons, wee aske why he forgiueth one rather than another? VVhy doth he beare with a wicked man, when hee is ſeene too bee altogither out of order? Then may we well trouble our heades to ſeeke why God dealeth after that maner: but what concluſion muſt wee make, ſaue onely too referre all things to himſelfe in his owne purpoſe, knowing that it is not for vs to rule him, yea and that wee are not able to comprehende the things that are too highe for vs? For when it pleaſeth God too humble vs, he hath meanes to do it which can by no meanes 20 ſinke in our naturall vnderſtanding. Lo in effect what is ſayde vntoo vs heere. And whereas heere is mention made of Gods iudgementes, whereby hee chaſtizeth our ſinnes: let vs beare in minde what hath beene ſayde: namely that the rightuouſeſt man that is ſhall finde himſelfe guiltie, twice, yea a hundred tymes more than he ſuffereth, and therefore that we haue no cauſe to complaine. Furthermore, if it pleaſe God too forgiue vs, let vs vnderſtande that hee dooth it not for our deſertes, nor for any thing that he findeth in vs, but of his owne free mercie.30 And this ought to be marked well, bycauſe the thing which I haue tolde you alreadie to come naturally intoo mens imaginations, hath beene the cauſe of bringing falſe and wicked doctrines into Chriſtendome. And the Papiſtes are ſtill imbrued with this errour, that God pardoneth the ſinnes of thoſe that turne vntoo him, euen bycauſe hee ſeeth ſome good motion in them. VVhen the Papiſts ſpeake of the forgiueneſſe of ſinnes, they alwayes imagine, that a man muſt on his owne ſyde depoſe himſelfe afore hande, and purchace that grace before God:40 and that although it bee not of full worthineſſe, yet notwithſtanding there muſt bee a certaine meeting togither, that is to ſay, it is good reaſon, that God ſeeing any good diſpoſition in man, ſhoulde helpe him as in reſpect of the ſame. And what hath cauſed ſuch dotage to bee alledged? Euen bycauſe men conceyue not that God hath ſuch a libertie, as is giuen him heere: that is to wit, that it belongeth to him to ſay, I will forgiue. Foraſmuch as this thing hath not beene conceyued: therefore the Papiſtes haue forged this diueliſhe imagination, that God forgyueth 50 thoſe which are any whitte diſpoſed with a good motion and purpoſe to repent, and that although they haue not done ſo many good deedes as they may deſerue to be accepted, yet notwithſtanding God receyueth them to mercie, bycauſe of the good diſpoſition that hee findeth in them. But contrarily, let vs holde the doctrine that is conteyned here: namely that whereas all men bee alike, and that damnation is common to all men, ſo as they bee all intangled in it: God pardoneth ſome, and leaueth the reſidue in the damnation wherein they are alreadie. VVhy 60 doth he ſo? It is not for vs to diſpute of it. Let vs holde this too humble our ſelues withall, and let vs not forge meanes in our owne head, which the holy ſcripture ſpeaketh not of. And in good ſooth, who giueth ſuch motion vnto a man to miſlike of his ſinne, but only god, who hath alreadie touched him by his holy ſpirit? For naturally we be all euill, and when wee haue committed it, wee are ſtill more and more diſpoſed vnto it: and hypocriſie blindeth vs, by flattering vs in the ſame. Therefore when a ſinner miſlyketh of his ſinne: it is a token that God hath already touched him. True it is that Cain, and Iudas were greatly greeued at the feeling of their offences: but that was not for the miſliking of them: nay rather they gnaſhed their teeth againſt God, and hardned themſelues in their euill. Therfore when a ſinner feeleth remorſe in himſelf, and is touched to humble himſelf before God: we muſt cōclude that it is a marke of the holy ghoſt. Now then if God giue vs a plyable affection to miſlike of our ſelues and to draw vnto him: it is a token that he hath ſhewed vs mercie. And ſurely, is it not a good warrant of his mercie? Shall wee then ſay, that a man hath deſerued to haue ſinne forgiuen him of God, bycauſe he was therevnto diſpoſed? wee ſee then that the Papiſts haue in this behalfe falſified and diſguiſed Gods doctrine, fathering that thing vppon man, which belongeth not vnto him. And therfore ſo much the better ought we to marke and remember this ſaying, that when men haue caſt themſelues into deſtruction, and are hild in thraldome of ſin, ſo as Satan poſſeſſeth them: none but God hath authoritie to ſay, I forgiue. And whom forgiueth he? we muſt not tie his grace neither to one thing nor other, but let him vſe his owne minde, to diſpoſe all things according to his free goodneſſe. Therfore when he forgiueth one man, hee may well leaue another in damnation, according alſo as it is ſayd in Moiſes, and alledged by Saint Paule, as a recorde of great importance aboue others, I will forgiue whom I will forgiue, and I will ſhewe mercy to whom I will ſhew mercy. In ſaying ſo God ſheweth vs that we muſt not inquyre why hee doth it: for hee cutteth away all ſuch queſtions. VVhom then doth God pardon? Euen whom it pleaſeth him. It is not any mortall man that ordereth that matter: it is the liuing God, who declareth that when hee ſheweth mercie, wee muſt not aske why hee doth it, nor to whom, nor whether one man bee better diſpoſed than another, or whether therhath beene any deſert, good motion, or other meane aforehand? No. For God will haue men to content themſelues with his doings. Therefore whereas hee ſheweth mercie vnto ſome, and not vnto all: it behoueth vs too magnifie his goodneſſe: and if he ſhew any apparance of his iuſtice, let vs aſſure our ſelues that hee is not bounde vnto vs. And vndoubtedly this diuerſitie ſheweth vs ſo much the better, that whē he draweth vs euē out of death it ſelfe, hee dooth it not but of his owne free minde: and that wee for oure part ſhoulde bee vtterly forlorne and damned, if wee were not ſuccoured by him. Thus then yee ſee howe wee may bee the more prouoked to glorifie God, and to knowe his mere grace towardes vs, and that our ſaluation is grounded onely vpon his good will in receyuing vs to mercie: that is to wit, in that on the contrarie part hee forſaketh whom hee liſteth, and ſheweth not like mercy to all, but letteth ſome alone, ſo as they are not rayſed to ſaluation. Thus ye ſee what we haue to remember [Page] in this ſtreyne. Now he addeth, that he will no more destroy when he hath ſo pardoned. And herein we haue one good leſſon more: which is that when God ſpareth ſinners, he is reconciled vnto them, and fully at one with them. True it is that ſometimes God puniſheth not the wicked, and although their ſinnes be told thē and brought to their remembrance, it will ſeeme that they are eſcaped his hand for a time. But then is not this ſaying performed, that God will not deſtroy. And why? forthere he forgiueth not, but nouriſheth the wicked as men fat oxen and 10 ſwine to the ende to kill them. VVe ſee that when an oxe hath bin leane all his life long, if a man intend to kill him, hee will beſtowe the more coſt vpon him: and likewyſe will hee do with a Swine to make him well larded. Nowe the Prophete vſeth this ſimilitude, too ſhewe vs that the ſtate of the reprobates and deſpyſers of God, is neuer the better for that they are not puniſhed out of hande (according as wee haue ſeene bothe in leremie and Ezechiell, that ſuch as are reſerued, make neuer the better market for their long tariance) but as they are worſe before God,20 and haue pyled vp a great heape of curſedneſſe vpon their heades, ſo alſo muſt God poure out the greater rigor vpon them. And ſo although our Lord puniſh them not the firſt day: yet ceaſſeth he not to holde them there ſtill vnder his wrath and vengeance. And therefore this text belongeth not vntoo them. But when our Lorde dooth ſet menne quite and cleare, and will not puniſhe them any more: why is that? It is bycauſe he hath forgiuen theyr ſinnes. I tolde you that this leſſon is verie profitable: And why? For firſt of all wee bee ſo fleſhly, as wee paſſe for 30 no more, ſobeit that God make vs not to feele his rigor. Although he be angry with vs, and reiect vs and as it were baniſhe vs his houſe: all this toucheth vs not: like as if a diſeaſed perſone, were as good as rotten inwardly in his bodie, and yet notwithſtanding all were one too him, ſo long as he feeleth no greefe. VVhen a man hath an ague, if he feele no alterations nor paine of heade or backe, all is well, hee ouerpaſſeth it, and yet notwithſtanding the diſeaſe lurketh ſo within, as it becommeth deadly. Contrarywiſe if he be ſore athirſt, it were good for him to indure 40 it for a time, to remedie the ague which is his cheefe diſeaſe. But a man is ſo ſenſuall, as he careth for nothing, but for the taking away of the greefe and paſsion of the preſent fitte that troubleth him. Euen ſo is it with vs. For although God bee offended with vs, that ſeemeth to be nothing: wee perceyue it not bycauſe of our dulneſſe, and therefore wee heape ſinne vpon ſinne, and continue alwayes harde harted. So much the more then behoueth it vs to marke howe it is ſayde in this ſtreyne, that wee ſhall not eſcape Gods hande, except hee forgiue vs our 50 ſinnes. It behoueth vs to go to the roote: let vs not deſire God onely to deliuer vs from our ſickneſſes, wantes, and ſuch other things: but let vs ſpecially pray him too bee mercifull vnto vs, and when we haue once forgotten that, wee ſhall bee deliuered from all inconueniences. And yet further, for the better conceyuing of this doctrine, let vs marke, that although wee bee in proſperitie, yet if in the meane while God bee our enimie, the miſcheefe ſhall continue ſtill with vs, and his benefites ſhall turne to our bane. Then if wee vſe Gods giftes vntoo his diſpleaſure,60 all the benefites that hee beſtoweth vpon vs muſt turne too oure greater condemnation: lyke as on the contrarie parte, when wee bee reconcylēd vntoo God, and he hath pardoned oure offences: although hee chaſtize vs, the ſame ſhall bee a medicine too vs, and all our afflictions ſhall bee bleſſed before him, in ſo much that they ſhall turne to our ſaluation, as Saint Paule ſayth in the eight to the Romaines. Beholde here howe it is a right neceſſarie poynt, to knowe that we ſhall alwayes bee ſhet vp vnder the curſſe of God, vntill ſuch time as hee hath pardoned our ſinnes. And herevpon let vs learne, not to bee afrayde of miſeries and aduerſities onely, but ſpecially of Gods wrath which we ceaſſe not to prouoke. And when we ſhall haue done amiſſe, let vs not begin at the outward afflictions, as who ſhould ſay that our returning vnto god ſhould be to the end he ſhould no more afflict vs: but let vs pray him to bee ſo gracious as too purge and clenſe vs of oure ſinnes, to the ende there may bee nothing in vs that may kindle him agaynſt vs, or diſpleaſe him. True it is that the chaſtizementes and corrections which God ſendeth vs, are as ſtrokes of a ſpurre too pricke vs forwarde: and when he ſeeth vs dull, hee driueth vs by that meanes to repentance: but yet muſt wee not be at this poynt to ſay, well: I am content, ſo God withdrawe his hande from mee. No, wee muſt not doo ſo: for wee ſhall haue gayned verie little, if we get nothing but that. VVhat then? Let vs go vnto our God and pray him to bee at one with vs, and to do ſo muche for vs, that when wee haue beene gently chaſtized, wee maye knowe hys goodneſſe towardes vs. And I pray you, marke what is the cauſe, why God doubleth his ſtrypes, and ſtriketh muche more roughly vppon vs. VVhy ſo? If a man bee chaſtized, hee feeleth that God viſiteth him, and perceyueth all things to go better with him. So then a man humbleth himſelfe when hee hath offended God, and he deſireth to bee deliuered, and that God ſhould take away his aduerſitie at the firſt brunt: but in the meane while, the poore ſoule hath no wit to enter into himſelfe, and to ſearch his owne faultes, and to atteyne to ſo much reaſon, as to ſay: alas, I muſt ſeeke to recouer the fauour of my God. He thinkes it ynough if he be no more preſſed, like a dogge that doth but ſhake his eares when hee hath ſcaped with a blowe of a cudgell. Such a one goeth not ſo farre as he ought to do, hee reſteth at the outwarde part: and therfore God followeth with ſtriking him ſtill. So then we ſee howe lightly men diſpatche themſelues when God chaſtizeth them too make them come to repentaunce: for they may well haue ſome conceyte of it, but the ſame paſſeth away oute of hand. Nowe ſith that God ſeeth that although a man perceiue not his own harme, yet the filthineſſe doth ſettle ſtill within him: he is fayne to preſſe him, to the ende hee may know that the diſeaſe would increaſe, if he purged it not to the bottom. Then let vs vnderſtand that we do but growe worſe and worſe, vntill that God haue ſhewed vs mercie. And therefore wee muſt not onely deſire him to giue vs health, ſoundneſſe, and whatſoeuer elſe our fleſh deſireth: but alſo to blotte our ſinnes, and to gouerne vs ſo by his holy ſpirit, as there may not bee any thing in vs too prouoke his diſpleaſure agaynſt vs. And this is the cauſe why Dauid, and the other holy Prophetes, when they felte themſelues beaten and tormented at Gods hande, did not ſay onely, Lorde deliuer mee from this affliction. [Page] True it is that they deſired that too: but firſt of all, they deſyred God to forgiue them their ſinnes and to be no more angrie with them. And why ſpake they ſo? For they ſawe well from whence afflictions come: howe that they be the frutes and recordes of Gods anger: and therefore they went alwayes to the roote of the miſchief. Euen ſo muſt wee do. And that is the thing whereof wee be warned in this place where it is ſayd, that God will not puniſh after he hath forgiuen. True it is that it followeth not that God forgiueth vs, bicauſe hee maketh no countenance 10 of diſpleaſure, but dooth as it were winke at oure ſinnes, & we proſper as though he loued & fauored vs: but rather our deſtruction is then neereſt at hande. According as we ſee howe the Sodomites were then deſtroyed, when they were come to the fulneſſe of their delightes, and pleaſures, in ſo muche that they deſpyſed both God and the worlde: they were ſo beſotted as they ſawe not one whit: and vndoubtedly they tooke the greater libertie, vnder the colour that God had not viſited them of a long time: they were as men that had drunke the dregges 20 of wine, as the Prophets terme it. And wee haue ſeene in Ieremie and Ezechiell, that when God beareth with the wicked, they do as it were ſettle in their lees, and are ſoked more and more in their vices: and when they bee imbrued with them to the ful, then is there no more remedy, nor any more remorſe, as the Scripture ſayeth. For this conſideration let vs marke, that if we heape vp the wood of Gods wrath, although fire be not put to it out of hand, yet muſt wee looke for it, and not thinke that wee haue gayned any thing, except wee bee reconcyled vnto God.30 Now after that Eliu hath ſayde ſo, he addeth: If I haue not perceyued, teach thou it mee: If I haue done amiſſe, I will do ſo no more. Theſe things are added here as it were in skorne. For Eliu bringeth in God ſpeaking vnto Iob, and offering himſelfe to bee reproued and amended, if hee haue done amiſſe. True it is that for as much as theſe wordes are ſomewhat cut off, men haue taken them in another ſenſe: howbeit, the naturall expoſition is this: VVe haue ſeene heretofore that Eliu hath exalted God in ſuch libertie and ſoueraintie, as all mortall menne muſt needes 40 ſtoupe vnder him, and not once open their lippes at him: and that he hath priuiledge to do what hee thinkes good, and we in the meane while muſt acknowledge that al that euer he dooth is rightfull and reaſonable. Not that hee ſheweth a reaſon of it: for hee intendeth too reſerue that authoritie ouer vs to himſelfe. Eliu therefore hath ſhewed that alreadie. And nowe hee ſcorneth Iobs ouerweening, for that hee had diſputed agaynſt God, and miſvnderſtoode the cauſe of his affliction. Not that Iob had not acknowledged a ſecrete rightuouſneſſe in God, which 50 ought not to be meaſured by mans imagination (for Iob acknowledged that) but in the meane ſeaſon wee haue ſeene, that his paſsions toſſed him, ſo as he chafed agaynſt God, and oftentimes hee boyled ouer and ſpake vnaduiſedly: This we haue ſeene. And nowe Eliu rebuketh him for it, howbeit in way of mockerie. I ſee (ſayeth he) that God muſt bee fayne to come to account, and to ſay vnto thee, well I haue done amiſſe, thou art able too teache mee, an other time I will do better, and I will do no more ſo, as who ſhoulde ſay that God were a little childe. Furthermore 60 let vs marke, that this is not ſpoken ſo muche vnto Iob, as vnto the whole worlde: and we haue neede of ſuch warning. For wee knowe what dulneſſe there is in our vnderſtanding. If God ſpeake vntoo vs earneſtly and grauely, wee are not awhit moued at it: for wee ſee that men are wedded too their owne opinion, and when they haue once conceyued a thing, it is not eaſie to turne them from it: and if a man ſpeake plainely too vs of the Maieſtie of God, and ſhewe vs howe frayle wee bee, wee haue alwayes our replies. Seeing then that men are not of ſuch capacitie that God ſhoulde ſhewe them their faultes diſtinctly and grauely, and in ſuche phraſe of ſpeache, as they might bee plainely ledde vntoo reaſon: when God ſeeth them ſo wilfull, hee muſt bee fayne too mocke at them, and too put them too ſhame, as folke that are not woorthie to bee ſpoken directly vnto. If I ſee a foole and haue laboured to winne him by good meanes, and hee in the ende is vtterly paſt recouerie, ſo as hee is altogither vnruly, and blaſphemeth God: what ſhall I do? Shall I ſpeake to him as if hee had good diſcretion? No. But I ſhall ſcorne his beaſtlyneſſe, or elſe if I ſee him lift vp into ouer great pride, I ſhall threaten him. After the ſame maner doth the holy ghoſt proceede nowe. For he ſayeth: go to: God muſt bee fayne too come vnto you, and ſay that if he haue done amiſſe he will amend it if you rebuke him for it. And ſurely what is to bee ſayde to vs, when wee checke God dayly, according as euery man knowes that he findeth faults with him in himſelfe, and is diſcontented when things go not to his minde, and when in effect we woulde haue God to turne the brydle, and to do cleane otherwiſe than he doth. Then ſeeing we are ſo malapert: I pray you how can wee bee dealt with, if wee bee not mocked and vpbrayded with ſuch pride? and muſt not a man be needes out of his wit, when he aduaunceth himſelfe after that ſort agaynſt his maker? who maketh anie doubt of it? Ye ſee then what we haue to remember in this ſtreyne. For ſeing that the words are ſo couched in ſcorn, it is certaine that we no be more conuicted, than if a man ſpake to vs in an ordinarie ſtile. And why? For when it is vttered after this maner, go too, God ſhall come and ſay, I haue done amiſſe, rebuke you mee, ſhewe mee my leſſon: is it not a ſhame for vs to bee ſo ſpoken too? Yes ſurely is it. VVhat? Muſt God come downe to vs to confeſſe his faulte, and ſubmitte himſelfe to our correction? But wee ſee that that is a deteſtable monſtrouſneſſe: and there is none of vs, but his heares woulde ſtande ſtaring vpon his heade to heare it ſpoken: and yet notwithſtanding oure doings tende to it. VVhen menne frette and chafe after that ſort as I haue touched alreadie, and make their vagaries, and woulde make God ſubiect to their ymagination: it is all one as if they would bereeue him of his ſoueraintie, and ſubdue him to ſuche lawe as they lyſted to laye vppon him, as though hee were a little Babe. Men therefore will vndirectly do that thing which they woulde bee loth and afrayde to heare ſpoken. And ſo wee ſee that the holy ghoſt hath taken a good waye to ſpight the diueliſh malapertneſſe which is in vs, when we murmure ſo agaynſt God, in that hee ſayeth, go to: I ſee then that God muſt be faine to come to you and aske you forgiueneſſe, and be contented to be taught by you: and when you haue ſhewed him that he ought not to do ſo: he will do ſo no more. Now when the holy ghoſt ſpeaketh after [Page] this ſort: it is to ſhewe men that they are verie diueliſh in preſuming after that maner to ſet vp their briſtles agaynſt God, and to murmure when hee worketh not to their lyking. So much the more therefore ought wee to wey well the wordes that are conteyned here. And as oft as wee bee tickled with any intents to bee to inquiſitiue of Gods doings, or too bring him vnder coram: let vs conſider what we do, and into what maze we enter. For it is all one as if we would rob God of his Maieſtie, and abace him in this world and make him ſubiect to that we thinke good▪ Alas,10 and were not that too great a deſpyzing of him? whether go we? Therefore when any ſuch thing commeth to our minde, if we be thinke vs not as we ought to do, let vs remember this ſaying: If thou grudge after that maner, thou ſetteſt thy ſelfe agaynſt thy God. Beholde, the holy ghoſt hath alreadie declared and told thee, into what confuzion thou putteſt thy ſelfe: namely, that it is as much as if thou wouldeſt become the creator of thy God: and if there were no more but this malapertneſſe, wert not thou worthie to be drowned in the bottom of hel? For is there any 20 greater pride than to deſire to darken, or rather to aboliſh the maieſtie of God? Thou ſilly worme of the earth, thou curſed creature, thou wretched cariō, thou art a ſink of all filthineſſe, and wilt thou take vpō thee to check ſo againſt thy maker? VVhen we haue any ſuch thoughts in vs, let vs beware that we put them away, yea and vtterly burie them, and that we ſhet all fanſies out of doores, and ſtand no further vpon our reputation, but ſay, Lorde bee thou glorified in our ignorance: and let vs ſay nothing elſe but this, Lorde thou art rightuous in all thy doings, although 30 wee ſee not awhit as nowe, but wee ſhall one day bee inlightened by thee. As nowe it is great wiſedome in vs to reſt ſimplie vpon his will, ſeeing he will haue vs ignorant for a tyme. Ye ſee then that it ſtandeth vs in hande to put this ſentence in vre. Furthermore whereas it is ſayde that we teach God the thing that he perceyueth not: It behoueth vs here to make compariſon betweene God and vs: For he hath bin from euerlaſting, and we be but as ſnayles of one dayes breede, and yet wee put out our hornes immediatly. And what for that? It is but water. VVherof are 40 ſnayles made? or wherof come they? Ye ſee then we are but as ſnayles, and are chaunged incontinent. And is it meet that we ſhoulde poke out our hornes agaynſt God? what ſtrength? what courage haue we? of what cōtinuance of time are we? we bee but threeſcore or fourſcore yeares in the worlde: I ſpeake of the eldeſt ſort: And what then can our vnderſtanding be? On the cōtrary part let vs mark of what continuance Gods wiſedome and knowledge are. From euerlaſting: before the worlde was made all things were preſent with him: hee hath not increaſed in wiſedome,50 neither is he abated in any thing. But he knewe all things euen before the world was made. So then muſt not men needes bee worſe than madde when they giue theyr affections head after that ſort to ſay, the matter ought too haue gone thus? How now? Hath not God conſydered how this thing ought to be done? Is he not wiſe ynough of himſelfe? Is not this an ouerturning and marring of all things? He is not like mortall men: For except they haue debated vpon a matter afore hande and taken counſell of it, they can do nothing that is good and profitable. Hath 60 God neede to conſult? Hath he neede to debate of matters aforehande? How ſhould that be? For as I ſayd afore, all things haue bene preſent with him before all tymes. VVhat is to be done thē? To ſuffer our ſelues to be taught by him, knowing that there is no vnderſtanding in vs, and that we do but glide through this worlde, and our life vaniſheth away as a ſhadowe: we be blinde wretches, and although there bee ſome reaſon and vnderſtanding in vs, yet is it not able to guide vs, and muche leſſe too aduiſe God what he ſhould do: but ſerueth only to make vs vnexcuſable. And ſo the reaſon that wee haue, ſtandeth vs in no ſtead but to conuict vs and condemne vs: And therewithall the holy ſcripture ſheweth vs that wee bee blinde wretches, yea and wee are ſufficiently taught it by experience. And therefore if we take vpon vs to teache God, whither do wee ruſhe? That is the cauſe why I ſayde that it behoueth vs to knowe firſt what our ignorance is. And ſecondly that it belongeth vntoo God too diſpoſe of all things, that when wee vnderſtande the want that is in our ſelues: we may bee out of doubt, that it belongeth vnto him onely to remedie it. Then do we lack vnderſtanding? let vs craue it of him (ſayeth Saint Iames) which is the welſpring of it, and giueth it without vpbrayding. For God dealeth not nigardly with vs as men doo, who when their goodes do diminiſh, are greeued if they be to much called vpon. It is not ſo with God: For he neuer ceaſſeth to do vs good. Therefore let vs learne to offer our ſelues vnto him when wee want wiſedome, and let vs not doubt but hee will giue vs as much as ſhall bee neceſſarie for vs. And this doctrine whiche I haue touched is exceedingly for our behoofe. For what hath bin the cauſe of ſo many corruptions in Chriſtendome, inſomuch as the good doctrine hath bin peruerted and imbaced, but bycauſe men haue bene deſirous to bee ouer wiſe as though God had not bene well aduiſed. VVhen men preſume to put forth their owne inuentions, and to ſay this will bee good, and that muſt be done: and ſuch a thing muſt bee remedyed: and after what ſort? After their owne fancie. And had not God foreſeene it? Howe happeneth it that he did it not afore? VVee ſee what God pronounceth, and theretoo muſt we hold vs. He will haue vs to receiue all things for good and holy which he ſpeaketh. And beholde, men ſtep in and will play the ſticklers, and rowe betweene twooſtreames. And why? For they could finde in their harts to do God ſo much wrong, as to ſay he is ſcarce wel aduiſed, and that they themſelues are wizer than he. But we ſhall knowe this thing the better by taking of a thing that is groſſe and eaſie to bee vnderſtoode: which is, that the Pope hath gone about to deuide the things that God hath ioyned togither, that is too wit, that hee hath bereft the people of the cup in the Lords ſupper, and told them that they muſt content themſelues with the one kind, namely with the Oſte, and that the cup ſerued but for the Prieſt to ſing Maſſe withall. And what alledged hee? O there woulde be many inconueniences. True it is, that all thoſe inconueniences are grounded vpon beaſtly ſuperſtitions, too make men beleeue that wyne is no more wyne, but that it is turned into the bloud of our Lorde Ieſus Chriſt. Then marke heere the allegation of the Pope: O ſayeth he, there would be many inconueniences if the cup ſhould be giuen to all the people: it were better that the Prieſt ſhould drinke in the behalf of all the whole company. To [Page] be ſhort, it is all one as if he ſayd, we bee wiſer than God, we ſee things that he ſaw not, and therefore we muſt prouide for them. And after what maner? By putting away the ordinance of Ieſus Chriſt. Beholde, our Lorde Ieſus Chriſt ſayth drinke ye all of this cup. He ſayeth expreſſely drinke ye all: And behold, the Pope commeth and cutteth off that worde, ſaying: it is true that ſo was the ordinance of Ieſus Chriſt. But we haue not don it without good reaſon, it is to prouide for inconueniences: I haue foreſeene it to be ſo. And what ſhal we ſay of Gods ſonne: who is the 10 infinit wiſedome it ſelfe, and the light of the worlde? Did he ſee nothing in making this inſtitution? VVe ſee then that men ouerſhoote themſelues beyond al meaſure, whē they conſider not that all Gods doings are brought about by infinite rightuouſneſſe and wiſdome. Then let vs hold vs there, and follow the way that he ſheweth vs, and not be afrayde that we ſhall erre, if he once ſhewe vs his will, and we ſuffer our ſelues to be gouerned quietly by it.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vs feele them better than we haue done, ſo as we may be ſorie for them and aske him forgiueneſſe, and that therwithall we may knowe that there is no other help for vs, but to put our ſelues to his mercie, that hee may ſpare vs: not for ſome little time only, but ſo as we may bee alwayes vphild by his power, and ſo aſſured of his mercy, as we may not doubt but that he will guide vs, euen vnto the ende, vntill he haue deliuered vs from all the aduerſities and miſeries wherevnto we be now ſubiect. That it may pleaſe him to graunt this grace not onely to vs, &c.

The .Cxxxv. Sermon, which is the eight vpon the .xxxiiij. Chapter.

33 VVill God performe the thing by thee? For thou haſt miſliked it: but wilt thou chooze and not I? vvhat knovveſt thou? ſpeake.

34 Ye men of vnderſtanding ſpeake you, and let vviſe men heare mee.

35 Iob hath not ſpoken in vviſdome, neither hath his vvords bin in vnderſtanding.

36 I deſire that Iob ſhoulde bee tried to the vtter moſt, to the ende vve might ſee the anſvveres for men of vvickedneſſe.

37 He vvill multiplie his ſinnes by iniquitie, he vaunteth himſelfe agaynſt vs, and multiplieth his vvordes agaynſt God.

WE haue ſeene heeretofore how God 30 (to ſcorne mennes folly,) offered to heare mennes counſell, ſaying that if hee had not vnderſtoode the things that they ſhewe, or if he had done amiſſe, he would do ſo no more: and therevpon I declared, that it was not without cauſe that God ſo ſcorned this preſumptuouſneſſe: for we ſee how men exalt themſelues agaynſt him, and take vpon them too controll him at euery turne, and therfore God hath neede to dandle with them after that 40 maner. And now Eliu ſetteth forth the Maieſtie of God, ſaying: will he performe the thing by thee? Then like as heretofore, hee had (as it were) dalyed, to the ende that men might know the better, how fonde their ouerweening is: ſo alſo on the contrarie part, he ſheweth that it is no dalying with ſo great a Lorde as God is. For when wee haue replied neuer ſo much, what are we? Is it meete that hee ſhould be ſubiect to our luſtes? Shoulde he aske counſell at our handes to knowe what he ſhoulde do? VVere not that an ouerthrowing of the whole order of nature? So 50 then wee ſee howe the holy ghoſt hauing declared that men are not worthie to bee ſpoken vnto with reaſon and grauitie: doth nowe touche them to the quicke, euen by ſetting the maieſtie of God before their eyes, and by telling them that it is not for vs to ſet him any lawe or rule. Thus much importeth this ſaying, will hee performe the thing by thee? For although men ouer labour themſelues, yet ſhall they not winne ſo much, that God ſhould yeeld vnto them, and bee ſubiect to their pleaſure: And therefore ſpight of their teeth they muſte paſſe the waye that 60 God hath appoynted, according as hee liſteth to diſpoſe things, and not as wee ſay: For it is not in vs to rule the matter. True it is that here it might bee obiected, that Eliu doth not ſufficiently defende Gods rightuouſneſſe, by alledging his mightie power. But it behoueth vs to beare in minde, howe it hath bin declared afore, that when God is mounted vp into his ſeate, hee doth not there glorie of an abſolute or lawleſſe power: but that hee is therewith the iudge of the world, and that nothing is more peculiar vnto him than equitie and vprightneſſe, inſomuche that hee can no more be bereft of them, than of his owne being. On the other ſide, the cace ſtandeth not heere, vpon ſhewing what God intendeth, but of his making of men to feele their owne frailtie. Therfore here is a comparing of things contrarie. For on the one ſide God ſheweth that al power belongeth vnto him without exception: and on the other ſide, he warneth vs to cōſider well what we our ſelues are, and what our ſinfulneſſe is, and to beware how a mortall man that is but a worme of the earth, ſhoulde take ſo ſtoutly vpon him, as to dare ſtande in contention with his God, and deſire to ouerrule him. And ſurely ſo often as we murmure againſt God, and cannot accept the things in good worth which come from him: wee knowe him not. So then let vs mark wel, that the holy ghoſt doth here bring men backe to their owne ſtate. For neuer durſt they bee ſo bolde as to grudge agaynſt God, except they had forgotten what they themſelues be. VVill we then be lowly and mild to glorifie God, as it becommeth vs▪ Let vs enter into our ſelues, and examin well what our nature is, and when we knowe that we bee but men, it will holde vs ſhort from any preſumption. Thus wee ſee what wee haue too beare away in this text. And further it is ſayde, thou haſt miſlyked, thou ſhalt chooze and not I. Heere againe [Page] in this ſtreyne God is brought in, complayning of mens pryde for pleading ſo agaynſt him. For ſurely they that cannot content themſelues with Gods will, doo miſlyke his doings, and by that meanes pretend to haue choyze & election, as though it were free for them too ſaye, this is not well done, God muſt leaue to do ſo. True it is that we would abhorre ſuch blaſphemies: and if it ſhould be demaunded whether any of vs would take vpon him to let God of the executing of his determinations: euerie of vs would anſwere, God forbid that euer I ſhoulde intende to 10 aduaunce my ſelfe ſo: For it is to diueliſhe a pride, and to haynous a blaſphemie. But yet in the meane while, wee haue our tongs filed to find fault: whenſoeuer God doth not things to our contentation, ye ſhall ſee vs grinde our teeth, and make complaints, neither ſhall wee haue neede to haue gone to ſchoole to learne Rethorick to grudge againſt God. And is not this a plaine miſlyking of his doings? For at what poynt are men if they yeeld not quietly to Gods good will? Is it not their mynde too haue the choyze of all things, and to ſaye God muſt do thus? So 20 then God muſt be our page. Beholde an outrageous vice which raigneth euerie where, and yet men indeuour not to put it awaye, no nor too amende it. So much the more then ought wee to marke well this text, howe God commeth in his owne quarell agaynſte vs, and ſayeth: you wretched creatures what intend you to do? For I ſee you murmure dayly: VVheras the cheef poynt that you haue to do, is to obey myne ordinaunce, and to take it in good woorth, and to holde your peace and humble your ſelues when I afflict you: you are ſo farre of from dooing it,30 as there is none of you all, but he ryſeth vp agaynſt mee. And muſt I bee ſubiect vnto you? VVhat reaſon can you alledge that I ſhould be bound vnto that? Seeing that God is brought in after this ſort: Surely wee are worſe than blockiſhe, if it do not touche and moue vs. Though oure heartes were ſwolne lyke Toades, yet ſhoulde the fylthineſſe bruſt oute: And thoughe they were as harde as Rockes, yet ought they too clyue aſunder. But whereas God addeth, what? do you miſlyke mee? And what miſlyke we, when we fall to accuzing him after that 40 ſort? Do wee not finde faulte with his rightuouſneſſe? VVhere is the welſpring of all light? Is it not in God? And woulde wee reiect his doings? VVhether were that to go? Agayne, this importeth therewithall, that wee woulde haue ſouerayne dominion ouer him, and that hee ſhould be no more at his owne libertie, but that he ſhould do what wee thinke good. And that is the cauſe why hee ſayeth then ſhalt thou chooſe and not I. And bycauſe menne cannot finde in theyr harts to condemne themſelues, except they bee compelled: heere God addeth for a concluſion,50 what knowest thou? ſpeake it. As who ſhoulde ſay, hee reproueth vs for our ignorance. Our tongue will bee as nimble as may bee, and it is haſtie to ſpeake a thing before we haue conceyued it: but God telleth vs that if we had but one droppe of reaſon, wee ſhoulde bee as it were dumme. And why? For if a man ſpeake hee wote not what: Is it not a ſure recorde of his folly? And yet notwithſtanding, wee will bee talking, inſomuch that oure Lorde needeth but to croſſe vs with ſomewhat that miſ [...]keth vs▪ and it whetteth vs too murmure agaynſt him.60 But nowe let it bee knowne that wee can skill whereof we talke: if all that is in vs be throughly examined, there ſhall bee nothing founde but ignoraunce. Many wordes, and little wit, our tongues ſhall runne vpon pattins, and in the meane while our reaſons ſhall bee vtterly ſenceleſſe. And what a raſhneſſe is that? VVee ſee then howe waightie this concluſion of Gods is, what knowest thou? ſpeake it. As if he ſhoulde ſay, I giue you leaue to ſpeake, ſobeit that you ſhewe by your doings that you bee wiſe men, and menne of vnderſtanding: But you are ſtarke fooles, and there is nothing in you but ignoraunce: And muſt you then take vpon you ſuch libertie to ſpeake, and haue not what to ſaye? Nowe if wee can make our profite of this ſtreyne, it conteyneth a good leſſon. For firſt wee ſee, what is the rule of our lyfe, namely too yeelde God his due authoritie, that hee may diſpoze of vs, that is to ſay, that he may do all things, and yet not by our aduice. Then it is not for vs, to ſet God a lawe [...]nd too poynt him out his leſſon: but we muſt agree vnto all that he doeth. Marke that for one poynt. True it is that wee may well demaunde the things which we thinke to be for his glory, & for the welfare of his church, or for our owne priuate benefit. For he ſheweth ſuch familiaritie towardes vs, as to ſay vnto vs, diſcharge your harts, and your cares. According alſo as Saint Paule ſayeth, that wee muſt make him priuie to our deſyres. Therefore when wee bee in any vnquietneſſe, let vs referre our ſelues vnto God, and pray him to do the thing that wee thinke good, howbeeit, let vs rule our ſelues alwayes by his worde: notwithſtanding if it pleaſe him not to graunt our deſires, yet muſte wee vſe thankeſgiuing as Sainct Paule ſayeth in the ſame place, and our deſires muſt not be headie, neither muſt we conſtrayne God to do that which we require, but contrariwiſe although hee ſay vs nay, and minde therein to excercize our pacience, let vs alwayes bliſſe and glorifie his name, acknowledging that hee doeth all things with ineſtimable iuſtice, vprightneſſe, and wiſedome, and that wee our ſelues knowe not what is good, but are poore blinde wretches, and therefore hee muſt bee faine to ſee for vs. Thus then yee ſee that the firſt poynt which wee haue to marke heere, and to put in vre this ſtreyne, is that God muſt not do things at our appoyntment. Howbeeit this ſtretcheth yet further, that is too witte, if wee finde any thing in the Scripture whiche is ſtraunge to our vnderſtanding: let vs aſſure our ſelues, that wee muſt not leane ſo too our owne reaſon, that God ſhoulde do what wee thinke ought to bee done. How then? Let his will reigne and let men ſtoupe vnto it: For hee ought not to aske counſell of vs. Then behoueth it both the Angels of heauen, and menne vppon earth, to humble themſelues, and God onely too beare the ſway: Yea euen with ſuch freedome, as it bee confeſſed that it belongeth to him to doo whatſoeuer he doth. And on the other ſide we be warned, that we cannot do a worſe thing, than to repine & grudge at God, when things fall not out as wee would wiſh them▪ And why? For it is a miſlyking of the onely rule of rightuouſneſſe. And what a thing is that? If a man fall to euill and do amiſſe through frailtie, hee is not therefore to bee excuſed: but when he commeth to ſuch a fulneſſe of ſinne, as hee is not contented to offende God, and too breake his lawe, and to aboliſhe all order, but alſo would quenche Gods rightuouſneſſe, and haue the light turned intoo [Page] darkneſſe, ſo as there might bee no more diſcerning betweene good and euill: what an oueroutrageouſneſſe is that? And yet notwithſtanding, as often as men repyne at God, and cannot paciently beare his dooings and glorifie him: therein they miſlyke of him, as though they woulde vſurpe authoritie ouer him to iudge him, and not only that, but alſo condemne his rightuouſneſſe, which is too outrageous and beaſtly a dealing. Therefore when wee bee tempted too grudging and impacience, let this text come too our remembraunce, and let vs ſay, thou 10 wretched creature, what doeſt thou? VVhat a maze entereſt thou intoo? This is not a ſimple temptation, but a puſhing wyth the hornes agaynſte God. Thinkeſt thou to blot out his rightuouſneſſe? VVith whom doeſt thou matche thy ſelfe? Then if our fleſhe bee ſo itching, as too make vs bende oure ſelues agaynſt God: let this bee as a barre too holde vs backe. And if that ſuffize not: let vs adde thus muche further, that it is too greate a malapertneſſe for vs too deſyre too chooze, ſpecially by taking awaye Gods choyce. That menne ſhoulde haue 20 the libertie too ſay, this muſt bee done: and that God ſhoulde haue the ſoueraintie too gouerne vs, as hee lyſteth: are twoo things that cannot ſtande togither. And why? VVee agree with God, as fire with water. VVee bee verie well ſighted: For if we looke but halfe a finger length before vs, wee are dazeled as ſoone as wee open oure eyes, and commonly wee iudge that thing too bee euill which is good: Our deſires are corrupt, and ſo are all our affections and thoughts. So thē, how ſhould we agree with God, who is the infinite, and incomprehenſible wiſdome,30 and vnto whoſe rightuouſneſſe it behoueth vs too bee ſubiect? Seeing there is ſuch a contrarietie betweene God and men: If we haue the choyce, God muſt be packing, or elſe tyed to the ſtake: and our luſts muſt bee like chaynes and cordes to ſay to him, thou ſhalt not ſtir. And what a preſumptuouſneſſe were that? So then if wee bee tempted to grudge at our afflictiōs, or at any other thing▪ when the ſtate of the worlde is out of order, ſo as things fall not out to our liking: let vs thinke thus with our ſelues: True it is that I may wiſh this thing, & thy god giueth 40 thee leaue to aske of him ſo it be done with humilitie and ſubiection. But whē thou haſt made thy requeſt, thou muſt hold thy ſelf quiet, though things fal not out to thy liking: euen though thy God ſeeme to be minded to greeue thee of ſet purpoſe, yet muſt thou yeeld in that behalf, and not play the beaſt. Seing it is ſo, let vs mark well this ſentence where our Lorde ſayeth: VVhat? whither would you go? you ſhall haue the choyce & I ſhall meddle no more. It is all one as if we would bereeue God of his beeing, and abace him in ſuch wiſe, as we might be maiſters ouer him. But verie 50 nature teacheth vs the contrarie to that: and as often as wee murmure after that maner, and ſtorme at things bycauſe they fall not out as wee woulde wiſhe: it is as much as if we would thruſt God vnder our feete. True it is that we think it not, but yet muſt we not fall to ſuch blockiſhneſſe. Then let vs thinke vpon things, and enter into the ſayde conſideration, to the ende we bee no more ſo rebellious as we be. And for an ende, let vs alſo marke well this ſpeech, where it is ſayde, what knoweſt thou? ſpeake it. For (as I haue touched alreadie,) if wee meane to twit a man 60 that he is a foole, we will ſay thou knoweſt not what thou ſayeſt. If we wote not what we ſay: it followeth that wee knowe nothing. And out of doubt when all our skill is throughly tryed, and that we be ſearched from top to toe what we be: it will bee founde there is nothing in vs, but dotage that maketh vs go aſtray. And yet for all that▪ we muſt alwayes be pratling whatſoeuer come of it: I ſpeake of thoſe that follow their owne ſenſualitie. For it is well ſayde, I haue beleued and therfore will I ſpeak. And marke here howe we may ſpeake wizely: that is to wit, by vttering that which we haue learned in Gods ſchoole, and by his word. This then is a good ſpeaking & allowed of god, yea and a ſacrifice of good ſauour vnto him: namely when we confeſſe that all things are good which he hath ſhewed vs, and when we reſt wholy vpon his ſaying. Yee ſe [...] then in what wiſe wee haue too ſpeake. But when a man aduaunceth and throuſteth foorth himſelfe to ſpeake what ſoeuer hee hath ymagined in his owne brayne, in ſo doing hee checketh agaynſt God. And what knoweſt thou? Let a man trie well all thy ſtrength and vnderſtanding of thy mind, and he ſhall finde it but ſtark folly. Therfore whenſoeuer our tongue is to lauiſhe of talke: let vs remember how it is ſayde here, what knoweſt thou? And it is certaine that in this place our Lorde ment to condemne all mans wit, like as in other places of the holy Scripture where it is ſayd that God knoweth the thoughts of men how they be but vaine, and that he ſercheth all their ſecrets, and ouertaketh the wilie in their wilineſſe, and that men maye well beare themſelues in hande that they bee ſharpwitted and ſuttle: and yet all is but ſmoke and vaniſheth away ſtrayght. So then in this text our Lord ſayth, go to, if you haue any wiſedome ſhewe it, but if you haue no skill, why then do you ſpeake? Heere we haue a generall doctrine▪ which is, that we muſt not clayme any thing of our owne wit to truſt vnto it. Therefore as oft as our wit runneth at rouers, ſo as wee preſume too talke and iudge of matters reſhly: let vs aſſure our ſelues that the holy ghoſt ſetteth himſelf againſt it as our aduerſarie partie, & ſheweth that there is nothing but fooliſhe raſhneſſe in vs. And why? For wee haue no skill. True it is that God hath giuen vs reaſon and vnderſtanding: but that is but onely to do vs to wit, that the light of God ſhyneth in our darkneſſe, of purpoſe to make vs vnexcuſable, inſomuch that wee haue no knowledge, except God ſpeake vnto vs, and inlighten vs by his worde: and that is the way whereby we may be menne of vnderſtanding, according as it is ſayde in the Pſalme, that our wiſedome is to profite vnder him. And therfore let vs marke that we muſt vtterly diſtruſt all our owne reaſon, and knowe that till our Lorde haue inlightned vs by his worde, we are vtterly voyd of all diſcretion, and there is neither modeſtie nor honeſtie in vs. Lo what we haue to beare in minde. Furthermore when we ſpeake let vs be ſure aforhande that our Lord hath taught vs, and that wee haue the thing of him which wee vtter, and not imagined it of our owne brayne. If all this were well practized, we ſhould ſee the world in another order than it is: For there are two things which diſplace all right. The one is, when we will be wiſe in our owne conceyts▪ and the other is, when wee giue bridle to our affections and luſtes. But if wee knewe well the thing which is ſpoken heere: that is to wit, that we haue no skill at al, and that our ſpeaking is but too bewray▪ our owne folly: I ſay if wee were [Page] throughly perſwaded of that: no doubt but God ſhould be exalted, and all men would hold themſelues to his word, ſo as there ſhould be one cōmon accord, and there would not be ſomuch diſputing of this and that. And for proofe hereof, why do the Papiſts debate ſo much vpon all the articles that are in controuerſie betweene them and vs? It is not only bycauſe they cannot finde in their harts to bee ſubiect vnto God: but alſo bycauſe they bee ſo ſawcie to ſtep forth with their Lordly concluſions, too determine and binde mens conſciences to their reſolutions. Then if 10 the Papiſts coulde hold themſelues to the pure ſimplicitie of Gods worde: ſurely wee ſhoulde in one minute of an houre agree vpon all things that are in doubt at this day. Againe, as touching theſe phantaſticall heades that creepe in amongſt vs too defile the pure doctrine: I pray you whereof commeth it, but of this diueliſhe pride, that they cannot finde in their hartes to receyue the thing quietly, which the holy Scripture ſpeaketh? If a man aske theſe madde heades (which woulde nowadayes aboliſhe both Gods free election and alſo his prouidēce, and ſuch other 20 like things) what reaſon they haue: they will anſwere, me thinkes it verie ſtraunge. Ye beaſts, though a man were the ſharpeſt witted and the skilfulleſt that could be, ſo as he were a paterne of all cunning and learning: yet is hee but a ſillie worme of the earth too finde any faulte in Gods doings. But behold, theſe ſtark beaſts haue nothing but pride wherewith they are readie to burſt, and ſtincking poyſon: and yet notwithſtanding, they take vpon thē to ouerturne the holy Scripture vnder the colour of this ſaying, that they perceiue it not. In what cace are we then?30 So then (as I haue ſayde) let this article bee marked, that men which haue no skill, ought to holde their peace and kepe ſilence, to the ende that God alone may be exalted. VVere this doctrine throughly put in vre, ſurely wee ſhould ſee a quiet obedience, and that all of vs woulde ſay Amen whenſoeuer the pure truthe of God were layde afore vs But there is a ſecond miſcheef, which is, that our affections are too vnruly, and we giue them leaue to run at rouers. By reaſon wherof if god afflict vs, or if things fal not out to our looking, we fal to ſtormiug, and euery man 40 is caried away, and (which worſe is) it is not ynough for vs to take libertie to ſpeake agaynſt God: but alſo it ſeemeth that we ſeeke occaſion to rayle at his iuſtice if it bee not agreeable to our fanſies. VVe ſee this at all times. And therfore ſo much the more behoueth it vs to marke what I haue ſayd: namely that if this ſentence were put well in vre, we ſhould ſee an angelical order in this world. VVhat is to be done, then? Let vs not followe our owne reaſon, nor attempt things vpon our owne heade, but be contented to bee taught of God. And againe on the other ſyde,50 when our affections carie vs away into bitterneſſe, ſo as we be greeued and vexed: let vs ſhake thoſe things off: bycauſe it was good reaſon that God ſhoulde reigne and haue al ſuperioritie ouer vs, and that we ſhould obey him: to confeſſe that all his doings are good and rightfull. For then is he glorified of vs, when we acknowledge, not only that he ought to gouerne vs, but alſo that hee doeth it rightfully. Thus ye ſee what wee haue to note. Furthermore whenſoeuer we finde any men, that aduaunce themſelues after that ſort againſt God: let vs vnderſtand, that 60 they be in maner deſperate and vnrecouerable, ſith they cannot ſubmit themſelues to the good will of God, to acknowledge the ſame to be good and rightfull. And therefore let their example teache vs to humble our ſelues, and to ſay, Alas, aſmuche woulde betide thee if thy God preſerued thee not. For whence commeth modeſtie but of the holy ghoſt? And here thou ſeeſt what the nature of euery of vs is. Then ſeeing the cace ſtandeth ſo: when wee ſee theſe light headed perſons that doo ſo aduaunce thēſelues, and paſſe their bounds againſt God: let euerie of vs thinke: as muche might befall mee, if I were not withhilde by the ſpirit of my God, ſo as he gouerned mee to make mee meeke, that I might glorifie him, and take in good woorth whatſoeuer hee ſendeth mee. Lo herein effect all that we haue to remember in this ſentence. Now it is ſayde conſequently, let men of hart ſpeake, that is ſo ſay let men of vnderſtanding ſpeake, and let wiſe men herken. Heere at the firſt ſight Eliu ſeemeth to ſpeake things contrarie: for to ſpeake and to herken agree not togither. Yet notwithſtanding it is not without cauſe that hee willeth wiſe men to ſpeake, and men of vnderſtanding to herken. For a man ſhall neuer ſpeake well, except he be willing to heare: neither ſhall he euer be fit to teach, vnleſſe he bee willing alſo to receyue good doctrine. VVe ſee then that Eliu matcheth two things togither, whiche ought neuer to bee ſeparated aſunder? And that is the thing which I haue ſpoken afore, namely that we may well ſpeake, howbeit when we haue learned afore. I haue beleeued (ſayeth the Pſalme) and therefore haue I ſpoken. Therefore it behoueth vs to keepe that leſſon, for howe can we beleeue, vnleſſe we haue giuen [...]are and ſuffered our ſelues to be taught? For we muſt be teachable when good things are ſet afore vs, according alſo as it is ſayde that the wiſe man ſhall become wyſer by hearing. Ye ſee heere a ſaying of Salomon, which ſheweth full well, that to ſpeake is no let but a man ſhoulde herken: according alſo as to herken is no let but that a man may ſpeake. For wherefore is our Lord a maiſter, but to the intent that we ſhuld heare him, and euerie of vs teache his neighbours, and thereby make the thing auaylable which wee haue receyued? If God haue giuen mee any gift of grace, I am bounde to vtter it to my neighbours when I ſee them do amiſſe. So then to ſpeake and to hearken are twoo things, that not onely agree verie wel, but alſo (which is more) are inſeparable: at leaſtwiſe if all things be well diſpoſed and conſidered in good order. True it is that ſpeaking is heere ſet foremoſt. neuertheleſſe when as Eliu ſayeth wizemen, he therein preſuppoſeth that they whiche ſpake had firſt learned afore, and knew what to ſay. And againe whereas in the ſeconde place he ſetteth downe that they ſhould herken: it is to doo vs to wit, that our ſpeaking muſt be after ſuch a maner, as we muſt neuertheleſſe giue eare when another man hath to ſpeake, to whom God hath reuealed more than to vs: according alſo as Sainct Paule ſetteth it downe for an order in prophecying. Let him that is a Prophete (ſaith he) ſpeake, and let but two or three do it at once, for auoiding of confuſion. Now then in that he calleth them Prophets, he ſheweth that it behoueth them to haue what too ſay, and none muſt thruſt himſelfe forth vnleſſe he bee called: like as hee ſayth in the .xij. Chapter of the firſt to the Corinthians, that we haue receyued the things at our Lordes hande, which we communicate to our neighbours. Then [Page] muſt not any man take vpon him an office in the church, except hee be called and haue wherewith to furniſhe the roome. For it is a recorde that God will be ſerued by vs, when he dealeth his gracious giftes to vs by his holy ſpirite. S. Paule then declareth and preſuppoſeth, that ſuche as ſpeake, are furniſhed aforehande. Neuertheleſſe he addeth, that when God hath reueled more to another man, the firſt muſt hold his peace and giue roome to the ſpirite of God. And thus ye ſee why it is ſayd here, that although wyſe men ſpeake, and that God alloweth them, and alſo 10 that they bee furniſhed wherewith to do it: yet notwithſtanding they muſt alſo harken, and be contented to hold theyr peace when another man ſpeaketh better. For the Prophets do alwayes yeeld themſelues ſubiect to the holy Ghoſt who is the fountaine of all vnderſtanding. Alſo, although a man haue receyued very large giftes of grace: yet doeth God deale them vnto him, but in meaſure: to the intēt to abridge al occaſion of aduancing ourſelues to much, as though any man might be ſufficient of himſelf. God therfore hath ſet it as a band of loue among vs, that 20 one of vs ſhould haue neede of another: and it behoueth vs to mainteyne it by brotherly communicating. For this cauſe (except we will be rebels againſt God) it behooueth vs to be willing to receyue good doctrine at his hāds, although God haue inlightened vs by his word. Neuertheleſſe it is certayne that heere Eliu intendeth to reprooue Iob, as if he ſayd, that Iob hath ſhewed himſelf to be euill taught. And ſurely althoughe Iob were a man of greate learning: yet was he ſo caried away by his paſsions, as he was in manner dulled, and his wordes were out of order.30 This is the thing that Eliu ment to ſay. And in this ſtreine we haue a good admonition to gather. Firſte of all, if Iob whome God had indued with ſo greate grace, bee condemned as a man voyde of wit, & be reported to haue bin exceſsiue in his paſsions, yea and that although hee had ſtreined himſelfe to repreſſe them, yet notwithſtāding he toke to much libertie, and wandred beaſtly in his words: what is to bee thought of vs? Then let vs take heede too preuent this condemnation, and whenſoeuer oure minde is ouerſore ſhaken, ſo as we haue fretted againſt God, and 40 would haue entred into diſputation and pleading agaynſt him: let vs in the end ſuffer ourſelues to be reproued by the holy Ghoſt. And why? For if Iob (who was an Angell in compariſon of vs) were not ſpared, what ſhall we bee? Specially ſeing we be ſo heady and vnruly, as wee wil not yeeld in any one poynt, which we be inforced to know to proceede from the hande of God: but our mindes are ſo lofty, as wee woulde rule both heauen and earth, and (as you woulde ſay) correct Magnificat. Seeing then that we be ſo bolde: what ſhall be done to vs? Shall we not be blamed 50 a hundredfold more than Iob was? It is a thing that ought to make vs ſory at the heart, when we ſee our paſſions ſo outrageouſe. Furthermore we haue to marke in generall, that a man ſhall neuer be meete to teach, except hee do (with all humilitie) ſuffer other men to reproue him when he hath done amiſſe. Lo howe God intendeth to hold vs in awe by this text. And therfore let euery mā apply it to his owne inſtruction. For if it be ſayd that men of vnderſtanding muſt aſwell heare as ſpeake: what muſt they do, that haue no vnderſtanding at all? Neuertheleſſe 60 wee ſee now adayes that it is not for the wiſe too ſpeake, or too harken when they haue ſpoken: who bee they that haue full ſcope too ſpeake and babble and make other men holde theyr peace? VVitleſſe folke in whome there is nother skill, diſcretion, nor iudgement. A drunckarde that is dulled with his gluttonie, inſomuche that when hee riſeth in the morning, hee hath ſcarſe diſgeſted his euenings wine, and is ready by and by too go to a tauerne, and there playeth the beaſt all day, and the double beaſt all night: Suche a man ſhall nowadayes haue free libertie to ſpeake, and other men muſt keepe ſilence afore him, and giue him the hearing. And howe is that? Full ſhamfull. VVe ſee that they which haue leaſt ſhame, haue moſt libertie to ſpeake, and as for ſuch as are men of vnderſtanding, they muſt haue their mouthes ſhet, they may in no wiſe bee broughte in. Lightheaded and diſordered folke, (and which is the cheefe of al miſcheefe) the deſpyſers of God haue their full ſcope. True it is that although they were the wittieſt men in the worlde, and of a ſober and ſettled minde, yea and alſo of greate skill: yet is it certayne that they ſhould alwayes be but beaſtes, if they haue not the feare of God. But beholde, the deſpizers of God, ſtarke beaſtes, drunkards and gluttons, vnthrifts, & ſuche as haue nother honeſtie nor ſhame, euen thoſe (as I haue ſayd) do nowadayes royſt it out, thoſe ſpeake what they liſt, & it is not for any mā to be ſo bold as to quetch againſt them. Lo at what poynt we be. And agayne, as for to bee hearde: Howe dare any man nowadayes tell other men their faultes? For althoughe ſinnes bee as howge as mountaynes, yet may no man ſee them. If a man ſay, howe nowe? Ought ſuche things to bee borne withall? It will be anſwered: hah? what is it? we ſee it not. Ye wretched beaſts, if ye had no eyes, ye were the leſſe to be condemned: but you are ſufficiently conuicted, and there is none of you all, but he hath the ſting of conſcience. To be ſhort, although ther were nother preaching, nor warning, nor any thing elſe: yet the very heartbytings that gnawe you within, might make you too ſee that there is nothing in you but euill, and yet you aske ſtill, hah? what is it? So then we are far of from putting this doctrine in vre where it is ſaid, let wiſe men ſpeake & let men of vnderstāding heare. VVhereas none but fooles, witleſſe folke, and mad men, haue libertie to ſpeake, and binde other men to the ſtake, ſo as they haue all authoritie yeelded too them, yet notwithſtanding they haue no eares to heare, nor to receyue correction. If a man woulde tell them their faults, they be ſuche as cannot abyde any bewraying. Neuertheleſſe, if wee go agaynſte the thing that God hath ſtabliſhed, oure ſtryuing to ouerthrowe it ſhall bee but in vayne. It is too harde a wall for vs: And therefore lette ſuche as ruſhe agaynſte it, aſſure their ſelues that it ſhall be to their ruine and deſtruction. Lo what wee haue too beare in minde. And therefore ſith we knowe howe things are confounded nowadayes: lette vs learne too returne thether as God calleth vs: whiche is, that his doctrine ſhoulde bee heard and take place amongs vs, ſo as all of vs ſhoulde be diligent to receyne it, & he which knowes hee hath done amiſſe, ſhould ſeeke to amend it: that by that meanes we myght all doo honour to him that ought too haue ſouereyntie ouer vs, and conſider that if Iob were condemned for gyuing himſelfe the brydle too muche in that hee mortified not his affections, nor hilde them ſufficiently [Page] in awe: Alas what ſhall become of vs? Then let vs thinke vpon it, & be aſhamed to ſee the wretchedneſſe that hath reygned too muche amongſt vs. For I pray you, to what purpoſe is it for vs too ſpeake of the reformation of the Goſpell, when in the meane ſeaſon wee ſtryue after this ſort againſt God? whereas wickedneſſe hath his full ſcope nowadayes: ſo farre of are men frō repreſsing it, that it is rather mainteyned with tooth and nayle: inſomuch that if a man take vpon him to ſpeake, and to ſhew them their faultes: then the lambe doth alwayes trouble the water.10 Theſe ſtinking goates that croude thēſelues intoo Gods churche, do trouble and defile all the holineſſe that God hath ſet amongs vs by his word: & in the meane whyle theſe ſilie lambes muſte be accuzed, as though they were the cauſe of all the euill. Sith wee ſee this, let vs learne to ſtrengthen & incourage ourſelues, that when wee ſee the euill in others, we may take heede that it bee not alſo in ourſelues. And furthermore, whē we feele that our Lord graunteth vs the grace too ſubmit ourſelues vnto him in all mildneſſe, ſo as we ſuffer ourſelues to bee taught: although 20 we ſee wickedneſſe raygne, not onely let vs not cōſent vnto it, but alſo let vs reſiſt it ſtoutly to the vttermoſt of our power. For he that diſſembleth, or draweth a curten before his eyes, whē wickedneſſe rangeth abrode, & the deuill carieth away his vnderlings, after that ſort: is as gilty in Gods iudgemente, as if hee had maynteyned the euill. Thus ye ſee how we ought to practize this doctrine, if wee will do God his dewe ſeruice, and acknowledge him to be Lord & ſouereygne ouer all monarchies and principalities in the worlde.

Nowe lette vs fall downe before the face of our good God, with acknowledgement of our faultes, praying him to make vs to repente them, that beeing gouerned by his holy ſpirite, we may fight manſully agaynſt all the temptations and afflictions of the worlde, and whyle that it ſhall pleaſe him to keepe vs heere, wee may ſeeke to bee altogither ſubiect to his holye commaundementes. And ſo let vs ſay, Almightie God our heauenly father, we acknowledge and confeſſe according to the truth, that wee be not woorthie to lifte vp our eyes to heauen, to preſent our ſelues before thee, nor to preſume ſo farre as that our prayers, &c.

35

The .cxxxvj. Sermon, which is the firſt vpon the .xxxv. Chapter.

ELiu proceedeth ſaying:

2 Diddeſt thou thinke this aright, vvhen thou ſaydeſt my rightuouſneſſe is aboue God?

3 For thou haſt ſayd, vvhat ſhall it profit mee, or vvhat ſhall it auayle mee, not to haue ſinned?

4 I vvill anſvvere thee and thy freendes likevviſe.

5 Looke vp to the heauens and behold them, looke vp to the ayre that is aboue thee.

6 If thou ſinneſt: vvhat doſt thou againſt him? And if thy ſinnes be multiplied? vvhat hurteſt thou him?

7 If thou be rightuous: vvhat giueſt thou him? Or vvhat ſhall he receyue at thy hande?

ELiu continueth heere ſtill to blame Iob ſor blaſpheming the ryghtuouſneſſe of God: & he groundeth it vpō this poynt, that Iob had ment that his owne rightiouſneſſe ſurmounted God. Not that he vttered thoſe words, or pretended any thing: but 40 by cauſe hee had mainteyned his owne rightuouſneſſe in ſuch wiſe, as though God had tormented him wrong fully and without cauſe. And therevpon it ſhoulde haue inſued, that God dealte not reaſonably with him, but afflicted him out of meaſure. Howbeeit for the better conceyuing hereof, it behoueth vs to call to mind what hath bene ſette downe heeretoofore. VVhen Iob ſpake of his owne ryghtuouſneſſe, it was onely to the ende to ſhewe that hee was not puniſhed for his offences, and that hee ought not too bee iudged wicked bycauſe God afflicted 50 him ſo greeuouſly aboue all other men. For (as I haue told you) God in afflicting men, hath not alwayes an eye too the puniſhing of theyr ſinnes, but intendeth too trye their pacience, as bee ſell vnto Iob when God gaue Satan the brydle. For it was not bycauſe Iob was a naughtye packe, and had prouoked Gods wrath by greate offences. No, but although Satan founde no faulte in him, yet notwithſtanding he obteyned leaue to torment him. So then the cauſe why God afflicted Iob after that ſorte, was not for that he was angrie with him, but for that he intended 60 to trye his obedience, that it might be a mirrour vnto vs. Therefore Iob fought very well in ſaying that he was not puniſhed for his offences, but that there was ſome other reſpect: And therein he deſerueth not to be condemned. But his faulte was, that beeing troubled with the vehemencie of his paſsions, he thought firſte of all, that God vſed no meaſure, but was ſo ſore agaynſte him, and that a poore creature oughte not too bee puniſhed after that ſorte, and ſo did hee murmure in that behalfe. True it is that Iob flattered not himſelfe in his infirmitie: but yet had he not ſo good ſtay of himſelfe as hee ought to haue had. And agayne, the greateſt miſcheefe was, that hee thought vppon nothing but his anguiſhe, inſomuche that at tymes: his fayth was as it were choked, and hee looked no more to the heauenly life, nor to the reward that is promiſed too all the faythfull after theyr manfull fighting. He coulde not atteyne to that, bycauſe he was forepoſſeſſed with his greefe, and as it were troubled and vtterlye ouer whelmed. Yee ſee then that Iob confeſſeth ryghtlye in generall, that God hath prepared an euerlaſting heritage, that cannot fayle, for thoſe that are his, and that the wicked alſo cannot ſcape his hande, but although they triumphe in this world and take their pleaſure heere, yet they ſhall pay very deere for it. Iob knewe all theſe things in generall: but when hee ment to apply the doctrine to himſelfe, he coulde not bring it to paſſe, bycauſe his hearte was diſtreſſed and hee ſtormed too muche. VVhen hee was at that afterdeele, hee gazed here [Page] & there & coulde not ſee three foote afore him without dazeling of his eyes: his wits were after a ſorte bereſt him. That was the cauſe why he could not cōfort himſelf with the hope of the reſte that was promiſed him. For hee had aſſuaged all his anguiſhe, if he had remitted himſelf vnto God to ſay, euen ſo Lorde, yet haue I alwayes hoped that thou wilt make mee feele, that ſuch as ſhall haue ſuffered their afflictions paciently, ſhall be happy in the end. Lord thou giueſt mee knowledge, that ſuch as waite vpon thee ſhall neuer be diſappoynted of their hope. For thou wilt 10 ſtill prouide for al their aduerſities, and giue them a good end, and although thy helpe appeare not out of hand, yet wilt thou neuer fayle them. Iob ought too haue thought of theſe things, but he did not. For his paſsion hild him as it were in pryſon: and his fayth (as I ſayde afore) was in manner choked. Like as if the wether bee ſore troubled and darke, wee ſhall peraduenture haue ſome manner of light, but yet ſhall wee not ſee a whyt a farre off. For the darke cloudes doo as it were dimme our eyes, ſo as wee cannot diſcerne any thing. Euen ſo is it with vs when we 20 bee afflicted. According as experience ſheweth that when a man is vexed in his conſcience, hee ſeeth nother funne, nor moone, but all is darke vnto him. True it is that hee will holde ſtill the principles whiche the faythfull oughte too haue, ſo as hee ſhall knowe God and his goodneſſe, but yet can hee not take comforte to cheere vp himſelfe in the middes of his ſorrowes. For hee cannot conclude thus with himſelfe: go too, yet will I holde on ſtill. For my God reacheth mee his hande, and I ſhall get oute of theſe diſtreſſes and perplexities wherein I am. The man 30 therfore that is ſo preſſed vp with anguiſh when God afflicteth him, and maketh him too feele his ſinnes, is diſmayed and cannot come ſo farre as to ſay, God hath declared that he will drawe his ſeruaunts out of the graue: and therefore although I ſeeme to bee vtterly ouerwhelmed, yet is not Gods mighty power diminiſhed towards mee. Lo in what taking Iob was. So then althoughe hee knewe that the heauenly life is prepared for vs, and that it is oure very heritage, and that there wee ſhall haue the euerlaſting ioye: yet coulde hee not comfort himſelfe in 40 his afflictions. And why? For he was ouerraught to much with his affliction, for that it made him feele Gods hande agaynſte him: his eyes were after a ſorte blindfolded: his wittes were ſo amazed as he coulde not cheere nor comfort himſelfe to take holde of Gods promiſes with ſuche taſte as the ſame might aſſuage his miſeries. And this is a leſſon well woorthy to be noted. For we ſee continually that when we are afflicted with hartgreefes, wee are ſo amazed, that we be as if a man had giuen vs a knocke vpon the heade with a beetle, yea and wee may well haue ſome 50 feeling thereof alſo in our bodily afflictions. In winter if there be a greate froſte, ſo as it bee able in maner to ryue ſtones: we could finde in our hearts that all were on fire. And why? For wee haue the preſente paſsion before our eyes, and wee haue forgotten quite what heate meeneth. Cleane contrariwiſe, in ſommer when we be ouerwhote, we wold that all were full of yce. Now if we come to our minds: for aſmuch as the paſsions of it, are muche more exceſsiue: no doubte but they are able too oppreſſe vs muche more. Yee ſee alſo howe wee ought too go ryght 60 foorth vnto God, that wee myght bee comforted in him, and imbrace his promiſes whiche lift vs aboue the world and make vs beholde his glorye whiche as nowe is inuiſible: But oftentymes, wee cannot come too that poynte at the firſte brunte. So then this doctrine is verye neceſſary for vs. For whereintoo myght wee fall, if wee take not holde of the reſte whiche is prepared for vs in heauen? wee ſhoulde fall as it were intoo deſpayre and blaſpheme God. For nothing can bring vs to yeelde him glorie, and to confeſſe that hee afflicteth vs iuſtly and rightly, excepte wee feele that the preſente afflictions are auaylable too our ſaluation, and that God ruleth them in ſuche wiſe, as they ſerue vs for me dicynes. If we beleeue not this: howe can wee glorifie God? Howe can wee ſtoupe vnder his myghtie hande, to yeelde our ſelues too him obediently as Sainct Peter exhorteth vs? It is impoſſible. Nay cleane contrarywiſe, there wyll bee nothing with vs, but fretting and gnaſſhing of teeth. If this befell vnto Iob, what wyll befall vntoo vs? True it is that Iob mente it not, nother woulde wee doo any more: but yet notwithſtanding wee bee as blamewoorthie, as if wee woulde pleade agaynſte God, and make our ſelues more rightuouſe than him. So then we haue good cauſe to pray vnto God that when he afflicteth vs, hee will neuer ſuffer vs to forgo the taſte and ſauoure of his promiſes, but that we may alwayes hope that hee will bring our miſeries to an ende: yea and to ſuch ende, as wee ſhall haue cauſe to prayſe him, as a good father that hath procured our welfare. Furthermore when wee feele our infirmitie too bee ſuche, as wee bee in maner dazeled by our afflictions, and cannot mount vp to the reſt that taryeth for vs aboue: let vs vnderſtande that wee bee in the hye way to blaſpheme God if hee remedy it not: yea and althoughe wee meene not too make our ſelues more ryghtuouſe than God, yet notwithſtanding let vs aſſure our ſelues that we ayme alwayes at that marke when wee fall too grudging and repining: and that is a curſed blaſphemy. Then behooueth it vs to condemne all our paſsions when we be ſo greued and vexed, as wee knowe not on whiche ſide to turne vs. Let vs conſider I ſay, that then our affections do boyle to feruently, & therfore are condemned by the holy ghoſte. Iob could well haue replyed therevnto and haue ſayde, I neuer had any intent to blaſpheme God nor to magnifie my rightuouſneſſe aboue his: Yes but hee doeth for all that. For is God more rightuouſe than wee, if our mouth be not ſtopped to condemne our ſelues, ſo as wee alledge no excuſes before him, nor take leaue to grudge agaynſte him, when it pleaſeth him too afflicte vs after what ſorte ſoeuer it be? Then if we be not ſo beaten downe, and that we confeſſe not that God doeth all things iuſtly: it is certeyne that we would aduaunce our rightuouſneſſe aboue his: and that is all one, as if we would ſpurne againſt the ſunne. Now then ſith we be warned thereof, let vs learne (as I ſayd) to preuent the miſcheefe. And whenſoeuer we be afflicted let vs be fully perſuaded and reſolued in our ſelues, that God knowes why he doeth it, although wee ſee not the reaſon therof. And furthermore that we muſte not be ſo troubled with the aduerſitie that lyeth vpon vs, but that we ſhoulde hope that God will deliuer vs, foraſmuch as hee hath promiſed neuer to fayle thoſe that are his. VVherefore let vs ouerpaſſe all the troubles that are afore oure eyes, and whiche hinder̄ vs from looking further [Page] off, and lette the ſame ſerue to comfort vs, ſo as wee may ſay, yet will God haue pitie vpon vs in the end. And therfore let vs paſſe on ſtill, and boldly go thorough with our courſe. Lo what wee haue too marke in this ſtreyne. And that the ſenſe is ſuche, it appeareth by that which Eliu gathereth of it. For he layeth it forth ſaying: thou hast ſayde what ſhall it boote mee not to haue ſinned, and what ſhall it profite mee? The thing then wherein Eliu vpbraydeth Iob that hee woulde make himſelfe more rightuous than God, is that he had thought it to be an vnprofitable thing 10 to haue walked in the feare of God, and too haue abſteyned from ſinne. For if we imagine: where is Gods rightuouſneſſe become? It is as good as aboliſhed. For Gods rightfulneſſe cōſiſteth not onely in doing no man wrong, but alſo in gouerning the world with equitie, and in diſpoſing his creatures after ſuch a ſorte, that if we truſte in him, we ſhall not be diſappointed, and that if we ſerue him with a good conſcience, we are ſure to haue reward for it. Then if God ſhould forſake thoſe that feare him, and not paſſe to reward them in heauen: ſurely he ſhoulde ceaſſe 20 to be rightuouſe, according alſo as the Apoſtle declareth in the Epiſtle to the Hebrewes. God (ſayeth he) is not vnrightuouſe, that he ſhould not remember your afflictions to gyue you releefe: For hee is faythfull. VVhen he ſayeth that God is not vnrightuouſe: hee ſheweth that his ryghtuouſneſſe is a thing inſeparable from his beeing. Although thē, that he exerciſe men with many afflictions in this world, when they haue behaued themſelues ſtedfaſtly in their vocatiō, yet muſt they cōfort themſelues with his promis: and it is a poynt well woorthy to bee noted.30 For we ſhall ſee many which imagine that God is aſleepe in heauen. Howbeeit his Godhead is not a vayne imagination, but it importeth the things which I haue ſpoken cō cerning the gouernment and ſouereyne dominion of the worlde: namely that like as he hath created all things ſo alſo both man and beaſt and all things elſe, are in his hāde and protection, and all things muſte be brought to a good end for their ſakes which are his: & that although things be out of order heere bilowe, yet in the meane whyle, as in reſpect of himſelfe, there is nothing at all out of order:40 and that although he ſuffer things to be otherwiſe diſpoſed than wee woulde haue them, yea and appoynt many confuzions alſo, yet can hee well skill to ſet all things in perfect ſtate agayne. Thus yee ſee a thing that belongeth vnto God, and is peculiar to his beeing. And ſo lette vs marke, that if we will glorifie God, and yeeld him the deſerued prayſe of his rightuouſneſſe: we muſt beholde his hande and power in all things, and not doubt but that he hath iuſt cauſe to do whatſoeuer he doeth, although wee knowe not why he doeth it. Lo in effect what we haue to 50 beare in minde. Furthermore, the perfecteſt men that are may ſometimes be tempted to ſay, what booteth it thee, not to haue ſinned? according as I alledged yeſterday, that Dauid entered into the ſame doubt, and ſayd, Then haue I loſte my time in clenzing my handes: and it is but loſte labour that I haue kept myſelfe from filthineſſe and infection. Dauid was tempted heerewith, and there is not any of the faythfull that is not nowe and then ſhaken with ſuch fancies▪ ſpecially when aduerſities oppreſſe vs ſore by reaſon of our infirmities, and the Deuill aſſayleth our 60 fayth thorough oure vnbeleefe, ſo as wee cannot but bee ſore afrayde, and enter into theſe preſent doubtes. VVell then, what is to be done in the meane whyle? VVe muſte beate them backe and condemne them: and not onely condemne them, but alſo abhorre them, ſaying: wretched creature, needes muſte thou be full of vanitie, when thou dareſt ſo ſet vp thy bryſtles againſt thy God: and what an outrage is that? Ye ſee then howe it behoueth vs too thruſte farre from vs, all the wicked imaginations wherwith the diuel laboreth to peruert vs. Howbeit, ſome times the miſchiefe is ſo greate, that we be not ſufficiently ſtrengthened to withſtand the aſſaults of it, according as it happened vnto Iob. For he fell at length to repining and ſayde: what is this? I woulde I were where no man might thinke vpon mee more. After what ſorte ſpeaketh Iob? It is a heatheniſhneſſe, yea it is a brutiſhneſſe, to ſay I would I were in my graue: For why? then I ſhould feele no more miſeries. And where is thē the hope of the faithfull? what becommeth of the threatenings which God maketh to the wicked, that they muſte bee fayne to feele his dreadfull hand in the ende? Iob is become ſo brutiſhe▪ that he remembreth not theſe things. So then it behoueth vs, to miſtruſt our owne affectiōs, that we may ſay. How? So perfecte a man, whiche was like an Angell of heauen, and had recorde of Gods owne mouth, as we haue ſeene afore, is neuertheleſſe ſo ouerraught with anguiſhe, as he cannot conſider that when we go to the graue, we be not there medled together confuzedly, but God ſeparateth his owne ſeruants from the reprobrate, ſo as their ſoules are in his cuſtody, and hee keepeth them in ſafetie. If Iob were ſo farre driuen, that hee coulde not remember this: what will betide vs? True it is that Iob was not an infidel, to deny the reſurrection, and to reiect all the doctrine of the euerlaſting life. No, but hee wanted a preſente aduiſedneſſe to bethinke him of it, in the time of his neede he had not his armour alwayes in a readineſſe. It is like as if a man ſhoulde perhaps bee taken vnwares, and ſo amazed as he coulde not drawe his ſworde, but ſhrinke backe and ſtagger, yea and peraduenture receyue ſome blow, ere he coulde defend himſelfe. Euen in like caſe was Iob. True it is that he had both ſworde and buckler: but he was taken ſo vnwares, as the Diuell had him at ſome aduauntage: Inſomuche that hee began as it were to ſhrinke and (as I haue ſhewed afore) coulde not lift vp his minde to heauen to behold the hope that God giueth to the faithful. Seing it is ſo, let vs learne to diſtruſte ourſelues, and to knowe that there is ſuch a frailtie in vs as wee ſhoulde bee borne downe neuer to riſe vp agayne, if our Lorde did not pitie vs, and reach vs his mighty hand, to the end we might cal vpon him, and refer ourſelues wholly to his will. Thus ye ſee what wee haue to marke in effect vpon this text. And byandby Eliu addeth▪ I will anſwere thee and thy cōpanions. In ſaying ſo hee ſheweth that when men ſtryue in that maner againſt God, they ſhal gaine nothing by it, though they had neuer ſo great a band and trayne. For God is able ynough to beate them backe with one worde to theyr confuſion. Iob had no companions, but ſpake alone in the mayntenaunce of his quarel: But Eliuze intent is to ſay, Although thou haddeſt a greate army with thee, and that you had conſpyred toogether too accuze and blaſpheme God all with one mouthe: yet notwithſtanding, myne anſwere ſhall bee ſufficient for you all. Heere then we ſee [Page] howe ſtrong Gods truthe is, and that it is in vayne too fight againſt it, and that although wee be fenced and haue many partakers, yet muſte God alwayes haue the vpper hande, ſo as his rightuouſneſſe, ſhall continue vnappayred. VVhen we haue barked our fill agaynſt it, wee ſhall not bee able to byte it, as ſhall bee ſayde anone. Marke (I ſay) what we haue to remember in this ſtrayne. And therfore firſte of all let vs learne, not to be lauiſh of our tongs when God afflicteth vs, and when things go not after our minde. Let vs not bee impacient therefore in our afflictions,10 but let vs alwayes humble our ſelues vnder him, acknowledging that he is rightuouſe howſoeuer the world go. For if wee bee ſo bolde as to barret with him: it wyll be to our greate confuzion and ſhame. Yee ſee then how all men ought to brydle (& as it were to impriſon) themſelues, too the ende they may neuer murmure agaynſte God, nor blaſpheme him. Furthermore though we haue many partakers, yet ſhall it not boote vs: For God wyll not ſuffer himſelfe too bee ouercome, by neuer ſo greate multitudes of men. It ſhall bee in vayne for vs to aſſemble 20 men of our owne retinue: For wee ſhall all of vs bee put too the foyle together. If all the worlde had made a confederacie to ſpyght God, he woulde not paſſe of it, he woulde but laugh them to ſcorne: according as it is ſayd in the ſeconde Pſalme, that when the kings of the earth haue conſulted together, and the people haue ſtormed as muche as they liſte: hee that is aboue will laugh them to ſcorne. Thus ye ſee that the ſecond point which we haue to marke, is that we muſte not thinke our cace to bee the better, when we haue many adherents and partakers. For 30 God will condemne all the whole packe of vs. And furthermore wee ſee alſo on the other parte, that when wee haue Gods truth on our ſide, we muſt not ſticke to mainteyne it. And why? For he will giue vs mouth and wiſedome, and alſo power to beate backe al our enimies. And wee haue greate neede in theſe dayes to bee armed with ſuch aſſurance: For we ſee with what furiouſneſſe the enemies of the Goſpell ſet vp themſelues. Bycauſe wee be but a handfull of people and they a greate multitude, and that in a manner the whole worlde agreeth with them to 40 practyze oure deathe: They beare themſelues in hande, that the goale goeth on theyr ſide: and there is nothing but triumphing amongeſte them before anye ſtroke bee ſtryken. VVhat a thing were it then, if wee knew not that which is ſhewed vs heere? That is to wit, that foraſmuch as we haue the truth on our ſide: one of vs may alwayes fight agaynſt a hundred thouſande, and we neede not to bee afrayde, when the Papiſtes come ſtoutly agaynſte vs with theyr Ergoes, although they bee a greate hoſte and wee fewe or none in compariſon. No no: let not that abaſhe 50 vs. And why? For this ſaying, I will anſwere thee and thy companions, is not written alonely for the perſone of Eliu: but the holye Ghoſte giueth vs that promis, to the intent wee ſhoulde not ſticke to enter into battell, and to ſtande ſtoutly to it to the vttermoſt, ſith wee knowe our cace is good, and that God fighteth for vs bycauſe wee mainteyne his quarrell. Therefore, when we haue ſuche a certeintie, let vs fight boldly againſt our enimies, for they muſte needes bee confounded in the ende. Thus yee ſee what we haue to beare in mind, and how we may put this 60 texte in vre to apply it to our inſtruction, ſpecially at this preſent tyme, when wee ſee the whole worlde imbattayled agaynſt God, and the multitude of enimies ſo greate, as it myght vtterlye diſcourage vs, if oure Lorde did not comfort vs by telling vs, that wee haue wherewith to anſwere for him, though there bee neuer ſo many gaynſayers that are ſo confederate toogether. Nowe let vs come to the anſwere that Eliu maketh. Beholde the Skies (ſayeth he) looke vp too the greateſt heauens: they are hygher than thou, and thou canneſt neuer reache too them. This ſeemeth to bee a very rawe anſwere: For had he none other reaſon whereby too ſhewe the ryghtuouſneſſe of God? Yes: But if this ſaying bee applyed as it oughte to be: it is ynough to ſtoppe the mouthes of all ſuch as blaſpheme God. For by beholding of the heauens, hee leadeth vs to another conſideration: whiche is, that our dooing well profiteth not oure God, and that our dooing euill, cannot hurte him: For what ſhall hee bee the woorſe for it? Seeing it is ſo, hee is not to bee meaſured according vnto men: For hee is not reuengefull, as who woulde ſay he is angrie when a man doeth him wrong, or that he is ledde by affection, lyke a man that lookes to bee pleaſed, and thinks himſelfe beholding to another man for doing him any ſeruice. God is none ſuche. So then wee muſte not meaſure him by our owne meateyearde, nor imagine any fleſhlineſſe in him. For the very skies that are vnder his feete, doo ſhewe well that hee is not lyke vs, nor medled here with vs to haue any part at all of our nature. Therefore wee ſee that this reaſon (where it is ſayde, Behold the Skies and looke vp aboue thy head) is ſufficient too beate downe all thoſe that dare lift vp themſelues againſt God. But nowe it is needefull to laye out that which followeth by peecemele, too the ende it may bee the better vnderſtoode. VVhen Eliu ſayeth, if thou doo good: what profite doth God receyue by it? He ſheweth therby, that God is not bounde vnto vs. Marke that for the firſte poynt. The ſecond is, that he is not affectioned, as men are: when any pleaſure is doone them, they are mooued with it, bicauſe they be paſsible: but God is not ſo: we can nother ſhew him frendſhip nor fauour. And ſo hee is not like vnto vs. And as touching the firſt point, namely that God is by no meanes bound vnto vs, do what we can. It is a very true thing. Notwithſtāding we ſee how men grow proude, yea euen without cauſe or occaſion, & woulde make God beleue that he is beholding to them although they cā bring him nothing. And this draweth after it a miſcheeuouſe tayle of ſuperſtition. VVhy do the Papiſts labor ſo much at this day for theſe ceremonies and gewgawes? It is bycauſe they thinke that God receiueth ſome profit by thē, when they make many gewgawes, and haue babbled and trotted from place to place. They thinke they haue made a fayre worke when their churchſtuffe is well decked, and when they haue well trimmed and waſhed their puppets, as if a man had made a goodly banquette and decked vp a houſe, & beſtrawed it with ruſſhes and other things. The Papiſtes (I ſaye) ſurmyze that God delyghteth in theſe nyce toyes, and that hee taketh pleaſure in them. But we muſte not imagine that wee can bring any thing vnto God. And that is the cauſe why it is ſayde in the ſixtenth Pſalme. Lorde, my goodes cannot come at thee. Howe then? But I honour thy ſainctes that are on earth. Foraſmuch as God can receiue no benefite by vs, he commendeth [Page] our neyghbours vnto vs: and when we do good to ſuch as are in neceſsitie, lyuing freendly and vprightly among men, and indeuering to imploye our ſelues faythfully where we be able to help and ſuccour: God accepteth ſuche things as ſacrifices. So then lette vs remember this doctrine, where it is ſayde that we cannot bring any thing vnto God. For it ſerueth to abate all pryde in vs, to the intent we might not thinke that God is any thing beholden to vs, nor be led vnto fooliſh ſuperſtitions, to gad vp and downe and to doo many things of no valewe,10 as though God tooke pleaſure in them. And why? For wee can bring nothing at all to him. But we muſte alſo apply this doctrine to the preſent intent of Eliu: which is, that God is not like mortall men, whiche are moued and touched. And why? Bicauſe they haue neede one of anothers helpe, and cannot ſet lyght by other mens force. Thus ye ſee what the cauſe is that wee bee mooued and caryed to and fro. But there muſte no ſuche dotages enter into oure heade concerning God: for hee behaueth not himſelf after our maner, nother can we do him any good.20 Contrarywiſe alſo it is ſayd that if we ſinne, wee can hurt him by it. True it is that when wee off end God we do (as much as in vs lyeth) impeach his rightuouſneſſe: and by that meanes he is very ill delt withall. Therfore when we ſinne, wee are blamewoorthy no leſſe than if wee hadde impeached the maieſtie of God. VVee knowe what is the rule of rightuouſneſſe which he commaundeth vs, & whē we go contrary to that, it is aſmuch as if we would barre him from reygning, plucke him out of his ſeate, and as it were trample him vnder our feete. Of al theſe things 30 are men giltie: but yet cannot God be either increaſed or diminiſhed in himſelf. Therfore let vs marke well that by our ſinning we hurt not God. Neuertheleſſe as touching them that blaſpheme God, true it is that when they ſpew out their venime, therby they deface his glory, according as it is ſayde that his name is euill ſpoken of, & his glory diminiſhed, when we acknowledge him not to bee good, rightuouſe, and wiſe, by confeſsing it before men. And ſo is his reygning diminiſhed, howbeeit in reſpect of vs. And not in reſpect of himſelfe. But in the meane ſeaſon, what 40 do we by ſinning? when we haue done neuer ſomuch, we cannot do him any anoyaunce. Let the beſt archer in the worlde ſhoote vp, and ſee if hee ſhall hit the skie. VVhen wee haue practized all that is poſsible, can wee come at God? Can we by any meanes touche him? No ſurely. But (which more is) all that we caſt vpward, muſt fall downe vpon our owne heades. If I ſhoote at a man, and hit him, I wound him: but I cannot hit God as I ſayd afore. VVe may well runne caſting of ſtones, and we may wel ſhoote bothe with bowes and gunnes, but yet ſhall God bee alwayes 50 farre ynough from the dinte of oure ſtrokes. True it is, as I haue already ſayde, that wee may well barke, but wee can neuer byte. VVhen men caſte vp theyr blowes, where lyght they? Shall they paſſe aboue the skies? No. But they ſhall fall backe vpon their owne heades. And ſo men cannot auaunce themſelues agaynſte God, but too their own cōfuziō. Thus ye ſee a text here well worthy to be noted. VVherein Eliu ſheweth that if we do amiſſe, we can do God no hurt at all by it. And thervpon we haue a double inſtruction to gather. The one is, that God ſheweth 60 a ſingular and infinite goodneſſe towards vs, in that it pleaſeth him to accepte our ſeruice although hee receyue no profite by it, and that the ſame touche him not at all. Marke that for one. And this ought to be vnderſtoode in one word. But foraſmuch as there be ſome ignorant perſons heere: it is requiſite to declare it more fully. Yee ſee then that God might reiect vs, without making accounte of any of vs. And why? For (as I haue ſayde) lette all the world ſtreyne it ſelfe as muche as it can, and yet ſhall wee not bee able to do any thing that can profit our God. And yet notwithſtanding hee telleth vs, that if we indeuer to do good and to walke in his commaundements, our dooings are acceptable ſacrifices vntoo him. Nowe, is it not a ſingular comfort that he gyueth, when he ſayeth, I accept your doings, and although they be not worthy to be eſtemed at my hande, yet I take them in good woorthe, and bind my ſelfe to you as if I were beholding to you for it? Is it not a ſouereyne goodneſſe, when God doeth this of his owne accord? Then let vs learne to magnifie the mercie of our God, for accepting our works wheras they deſerue it not, nor he on his ſide, is any thing bounde by thē. Alſo let it ſerue to incourage vs to do well, when wee ſee that God receyueth the thing at our hande whiche is nothing woorthe, and putteth all the poynts of our workes as it were into articles in his bookes of accounte, for that they be acceptable to him thorough his owne goodneſ [...]e. And in good ſoothe is it not an ineſtimable goodneſſe of our God, & ſuch a one asought to rauiſhe vs into woonderment, when wee thinke vpon it? VVee ſee then howe graciouſe he ſheweth himſelfe towards vs. And▪ on the other ſide, wee muſte conſider the other poynt that it ſette downe here: which is. That do we neuer ſomuch euill, we can not burt our God. Therefore lette vs aſſure ourſelues, that God will not puniſhe vs for our ſinnes, by reaſon of any ſpyght he beareth vnto vs, nor for that he deſireth to bee reuenged, as a man doeth when he is offended. For when a man hath any wrong doone him, ſo as hee is harmed in his owne perſon, or hindred in his goods, he will ſeeke to bee reuenged. God (I ſay) is not moued with ſuch conſiderations. VVherefore then doeth hee threaten vs? Bycauſe he will not haue vs periſhe: he ſheweth the fatherly regard which he hath of our welfare, and in the meane whyle if he puniſhe vs indeede, therin he ſheweth his iuſtice. For in this cace, there is no going too lawe with him as if he had ſome priuate quarell to vs: but he puniſheth vs as a iuſte iudge: according as his office & nature do afford. Then ſeing that our God proceedeth after that manner: what haue we to do, but to conſider his fatherly loue when hee chaſtyzeth vs? For by that meane hee draweth vs backe from the waye of damnation wherein wee are. Therefore when we feele his hande, how rough ſoeuer it be, let vs alwayes conſider that he ſheweth himſelfe rightuouſe. VVhat is to be done then, but onely to truſte in him, and to comforte our ſelues by it, and therewithall to deſire him to haue pitie vpon vs, that although wee haue offended him, yet hee may not forbeare to receyue vs to mercy? Heerewithall let vs bee fully perſwaded and reſolued, that God wyll not beare ſuche a ſtomake towardes vs, as a proude and ſtately man will doo. But foraſmuche as hee is the fountayne of all goodneſſe and mercy: if wee come vnto him, he will make vs feele howe mercifull he is minded to bee towardes vs. And although [Page] he chaſtice vs now & then, yea euē more roughly than we would: yet will he make vs to perceyue that he doth it for our welfare, to the end we ſhould not periſhe, & that his brydling of vs ſo ſhorte, is to humble vs and to make vs bow vnder his mighty hand and chaſticements.

Nowe lette vs fall downe before the face of our good God, with acknowledgement of our faultes, praying him to make vs feele them better than wee haue doone, too the ende wee may finiſhe oure race with the greater patience through oute the miſeries and calamities of this worlde,10 and therewithall learne ſo to ſeeke for the perfection of rightuouſneſſe, as wee may neuer bee wery too learne more and more in his ſchoole, and to go forwarde in the waye of ſaluation, vntill wee be come to our races ende, whiche is, that beeing bereft of all the infirmities of our fleſhe, we may be clothed with his euerlaſting glory. That it may pleaſe him to graunte this grace not onely to vs, but alſo too all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage. &c.

The Cxxxvij. Sermon, which is the ſecond vpon the .xxxv. Chapter.

8 Thy vvickedneſſe toucheth a man like thy ſelfe, and thy rightuouſneſſe the Sonne of man.

9 By reaſon of the multitude of oppreſſors, men cry out (or hovvle) bycauſe of the mightineſſe of mayſters.

10 And no man ſayeth, vvhere is God that hath faſhioned mee, vvhiche gyueth vs ſongs in the nyght?

11 VVhich teacheth vs more than the beaſts, and inſtructeth vs more than the birds of the ayre.

FOr a concluſion of that which was declared yeſterday, wee haue to conſider what Eliu vttereth here in few wordes: which is, that our miſdeedes do touch men, and not God, and likewiſe our rightuouſneſſe, to the end we ſhould not imagine that God is cholerick to reuenge himſelf when we haue offended, or that on the contrary part he is boūd vnto vs, as if our ſeruice did him any good. Thē 30 let vs not thinke that God is like vnto vs, nother let vs meaſure him by our wit. True it is that he abaced himſelf of his owne good will: For how doth he ſpeake vnto vs, but after the maner of men? But yet muſt this be no derogation to his highneſſe. Should God be deſpized, bycauſe it pleaſeth him of his infinite goodneſſe, to yeelde to the rudeneſſe of men? Nay. Contrarywiſe he deſerueth to be magnified the more at our handes. Then were it a greate wrong and iniurie, too transfigure him bycauſe hee frameth himſelf to our ſlenderneſſe and to thinke that he is 40 angry, bycauſe men haue prouoked him, or to thinke that hee ought to recompence men, as if hee were bounde to them, I ſay it were as an aboliſhing of his Maieſtie. For he is not of our number: Let vs yeelde that vnto men as vnto whome it belongeth: but as for him, it behoueth vs too honour his incomprehenſible hyghneſſe. Thus yee ſee what wee haue to gather vppon this firſte verſe. And nowe remayneth to ſee, after what manner God is rightuouſe and gouerneth the worlde in equitie, and yet in the meane whyle things are out of order. For the wicked 50 haue theyr full ſcope, they oppreſſe, they pyll, they powle: and God diſſembleth, and maketh no countenaunce to prouide for it. Howe is it ment that God hath the guyding of the world, and that he diſpozeth all things ryghtly, and yet notwithſtanding men ſee ſo greate troubles, and outrageouſe iniquities withoute redreſſe? Eliu therefore comprehendeth all things, and ſheweth that we muſte not woonder though God beeing ſo pacient do let things go amiſſe, and prouide not for them ſo ſoone as we call vpon him. For wee doo it not hartely. Then if God 60 ſuffer men to be afflicted, he doeth it iuſtly, bycauſe they returne not to him with prayer and thankſgiuing as they ought to do. Neuertheleſſe it behoueth vs to tary his leiſure, and although hee delay his iuſtice, and ſeeme not to ſende it, ſo ſoone as it ought to come: yet notwithſtanding we muſt wayte paciently, and do him the honour to truſte in him, although hee be as it were hidden from vs. This (I ſay) is the firſt poynt which is ſet downe here. And firſt of all Eliu declareth, that men are not woorthie that God ſhoulde ſuccoure them at their neede. And why? If they bee oppreſſed, ſo as they haue any harme or wrong done them, true it is that they crye oute, and ſtorme, and can skill to bewayle their cace, but yet do they neuer the more flee vnto God. A man ſhall heare the ſcreekes and howling of ſuch as indure aduerſitie: but yet for all that God heareth thē not although it be his office to reskowe them that bee wrongfullye oppreſſed, bycauſe they haue not an eye vnto him, nor do direct themſelues vnto him, but make their complaynte without order. Shoulde not God then leaue them there, as in their owne wilfulneſſe? And what is the remedy of it, but to know that God doth not chalenge this title to himſelf in vaine, that he wil ſuccour the oppreſſed, and therevpon go directly vnto him? But wee doo it not, and therefore our crying out is to no purpoſe, for we deſerue to be ſhaken of at his hand, & that he ſhould ſhet his eyes, and not regarde to helpe vs. And why? For we ſeeke him not. It is written, ſeeke, & ye ſhall finde: and we go quite another way. Thus ye ſee a point that is well woorthie to bee noted. For it is a ſtumblingblocke that troubleth vs very ſore when we ſee that god ſuffereth men to languiſhe after that maner, and ſeemeth not to pitie them when their miſeries are come to moſte extremitie. For thervpon we conclude that he regardeth not our iniuries, but is ſo farre withdrawen from vs, as he hath no care to prouide for our neceſsities. But in the meane while we conſider not that we deſerue wel to bee deſtitute of his helpe, bycauſe we go not right forth vnto him. And truely euen at this daye the confuſions are ſo great & horrible in the worlde, as we cannot thinke vpon them without ſhuddering. Looke vpō the warres that are in many places: ye ſhall ſee a whole Countrey waſted: the [Page] poore folk know not what to do, their houſes are burned, & their goodes are vtterly ſpoyled. By meanes whereof the people are in ſuche anguiſhe, as it had bene better for them too haue had their throtes cut at the firſte, than too pine after that ſorte as they do. But yet for all that, they looke not vntoo God. If a man go into ſtraunge Countreys, hee ſhall heare many complaintes, and hee ſhall not neede too go very farre for the matter: for whereſoeuer bee taxes and impoſitions, or whereſoeuer men of warre paſſe like floudes of water, there is no man but hee ſhall 10 crie, for he ſhall be galled vnto the harde bones. But doth the worlde amende for all this? Doeth it come with true humilitie to ſeeke God and to ſay, Alas Lord it is for our ſinnes that thou handleſt vs ſo roughly, and it would behooue vs to thinke therevpon, but there is nothing in vs, but pryde, diſdaine, and rebelliouſneſſe agaynſt thee. And therefore Lorde thou haſt ſhewed thy ſelfe to be our ſouerayne: now ſhew vs alſo the fauour that we may feele thee our father, and ſuccoure vs in the ende. Dooth the worlde vſe any ſuch ſpeeche? Alas it is farre from it, men 20 doo rather chafe vppon the bitte, and in the meane whyle thinke not at all vpon God. Is it not rather a record that hee cannot beare ſuch deſpiſings of his grace? For like as he prooueth his truth when hee helpeth thoſe that ſeeke him and ſue to him: and as hee ſheweth thereby that his promiſing to be mercifull to ſuche as ſeeke him, is not to diſappoynt them of theyr truſte and hope: and like as he ratifieth his truth, and ſheweth himſelfe faithfull and truſtie, by helping ſuch as call vpon him. So alſo on the contrary parte he ſuffereth thoſe too rotte whiche ſeeke not 30 him, & letteth them waſt and conſume by length of time, ſo as it is not perceyued that hee regardeth them or hath any care of their neceſsitie, wherin he ſheweth himſelf to be rightuous, for hee puniſheth the negligence or rather the pryde that is in them, bicauſe they deſpized his grace which was offered them ſo freely. True it is alſo, that ſū dry times God doth not at the firſt help thoſe that ſeeke him in truth: but that commeth not to paſſe continually. And when it happeneth, yet is it iuſtlye: wee muſte not binde him too oure lyking. So then althoughe God forſlowe 40 to ſuccour his ſeruauntes, euen when they call vppon him with all theyr hearte: yet dooth hee neuer forſake them. How bee it the thing that Eliu treateth of here is very common, after the ordinary maner that the ſcripture ſpeaketh: For when it goeth aboute any doctrine, it is to ſhewe the thing that may bee ſeene moſte often. Yee ſee then what wee may conclude. VVhen wee haue conſidered what the worlde is, wee ſhall finde that ſuche as a. e ſmitten and vexed, can well ynoughe lamente theyr miſeries, but theyr crying is not vntoo God. It is like a 50 beaſtly howling: they caſte oute their ſhreekes intoo the ayre, but they reache not out theyr heartes vntoo God: they caſte not theyr cares and ſorrowes vpon him as hee commaundeth vs: and that is the cauſe why hee ſheweth not himſelfe fauourable vnto vs. VVee muſte not blame him of crueltie or vnrightuouſneſſe, nother muſte wee imagine that hee doeth men wrong: For wee ſee they are woorthy of that puniſhmente, and too receyue the wages of their vnbeleefe, bicauſe they reſted not vpon the promiſes that are gyuen them, nor were mooued in themſelues 60 to reſorte vnto God, as they ought to haue doone. Now if it be ſayd that men call vpon God (as per [...]duēture ſome prayers will bee made) Eliu ſheweth that all that is nothing. And why? For they ſay not, where is God that made mee? which giueth ſongs in the night, which inſtructeth vs more than the beaſts, and teacheth vs more thā the foules of the [...]yr [...] ▪ This (as I touched euen nowe) ſerueth to anſwere that it might be alledged, that wretched men do call vpon God when they are afflicted. Yea ſayeth Eliu, but it is but faynedly, and therefore it is in vayne. For inaſmuche as the prayers which the moſte parte of the worlde maketh are but bypocriſie: therfore God heareth them not. Thus the reaſon that Eliu ſetteth downe, is that they go not vntoo God, as to their maker that hath faſhioned them, no [...] as to him that comforteth men, nor as too him that gyueth thē ſo many benefites as they ought to magnifie his mercie what miſerie ſoeuer they indure. Then if we acknowledge not God to be ſuche a one as hee ſheweth himſelfe towards vs, nor eſteeme the gracious gifts which we haue receyued at his hande: I ſay if wee come not to him thus minded: there is nothing but ſeyning and falſhood in vs, and therfore we muſte not maruell though he ſhette the gate agaynſt vs, and make no countenaunce to heare our requeſts. Behold a text right woorthy to bee marked. For ye ſhall ſee in theſe dayes that the Papiſts make proceſſions when God layeth his hand vpon them. If there bee any plague, or famine, or other aduerſitie: true it is that they turne vnto God, and ſo doo the Paynims as well as they. But what? Doo they call vpon him with a true and rightmeening heart? Alas they are far wyde of it: all that they do, is but ceremonies. And for proofe heereof, let vs marke well that men cannot ſeeke God rightlye, excepte they know him to be ſuch a one as they ſhould feele him by experience. Firſt of al whē we call vpon God, we muſt remember that hee is oure maker, and that wee are in his hand. But now let vs examine thoſe which make countenaunce of praying. If a man ſerche their hearte: ſhall hee finde that they haue skill to ſay, ſeeing that my God hath faſhioned mee, I am in his hande, and it belongeth too him too rule mee in my lyfe, and too prouyde for all my neceſsities: I holde all of him, and therefore it behoueth mee to ſuffer my ſelfe to bee gouerned by his hande and according to his pleaſure? Shall a man finde one among a hundred that is thus minded, and that ſpeaketh with a true hearte, to yeelde honour too God, as too his maker? They will confeſſe it well ynough with theyr mouth: ye [...] (ſay they) wee were made by him, and hee hath gyuen vs life. But in the meane whyle for all theyr confeſsing▪ yet are they not fully reſolued of it: it is cleane contrary with them. So then there are no prayers that are woorthie to beare that name, when men are ſo brutiſheas they acknowledge not God for ſuche a one as hee ſheweth himſelfe towardes them. Howbeeit the matter conſiſteth not onely in acknowledging God to bee our maker: but wee muſte alſo therewithall eſteeme the gracious giftes whiche hee is ready to gyue vs, according as it is ſayd expreſſely in this text that be giueth ſongs in the nyght. Some men expounde this ſaying after this ſorte: namely that the byrdes doo cheare vs with theyr ſinging, and that the ſame oughte too bee imputed too Gods goodneſſe, and that men ſhewe theyr vnthankefulneſſe in not acknowledging it▪ Other ſome take it that God doeth comforte [Page] vs, by making the ſtarres to ſhine, and there by gyueth vs occaſion to ſet forth his goodneſſe. For although the Sun be downe, and darkneſſe ouerſpreade vs: yet doeth God lighten vs by them, as by candels, as who ſhould ſay, that his maieſtie is not quenched, nor altogither hidden from vs. But ſuch expoſitions are to much ſtreyned. Therefore wee muſte take it ſimply, that God gyueth Songs euen in the time when men are aſleepe. For the night ſeemeth as it were to make al things dead. VVhen the ſunne is down and all things are whiſt and ſtill: there ſeemeth to be as 10 it were a kynd of death, and that God holdeth vs there as it were ſhet vp in a graue. If Eliu had ſpoken of Songs in the daye time, it had not beene ſo great a magnifying of Gods grace: For a day times, men followe their worke, then doth their cheerefulneſſe ſhew it ſelfe, then are their wits awake. Therefore it had not bin ſo excellent a thing to haue ſaid that God giueth ſongs in the day time, as whē he aſsigneth them to the night. But this is a ſingular goodneſſe of God, that when as wee be after a ſort deade, and our ſpirits are as it were oppreſſed, and there is no liuelineſſe 20 in vs: yet notwithſtanding, our Lord doth ſtill giue vs ſongs. For whē men wake in the night, they haue wherof to reioyce, in feeling that God hath them in his protection. They ought to conſider that they can not continue without ſleepe▪ and that in the meane while God watcheth for them. Therefore they ought to reioyce in that behalf, and to ſay, Alas Lord, I cannot call vpon thee ſo long as I am aſleepe: behold I am heere as a blocke or timberlog,, and yet thou keepeſt mee, and in the meane while I breathe throughe thy goodneſſe: yea and this ſleeping 30 doeth ſo feede and refreſhe mee, as I gather newe ſtrength without feeling it. Now then when men think vpon theſe things, haue they not cauſe to be glad and to ſay, Alas my God, thou ſheweſt thy ſelf a father towards me, euē while I ſeeke thee not, yea and when I haue not any ſenſe, but am like a dead creature? Then ſeing it is ſo, is it not much more likely that thou wilt be neerer mee when I commit my ſelf vnto thee, and cal vpon thee? Howſoener the cace ſtand, whither I ſleepe or whither I wake, I ſhall alwayes be in thy hande and ſafekeeping. VVhen men haue ſuche 40 thoughtes in them, is it not a ſinging vnto God? So then we ſee wherat Eliu ameth: namely that oftentimes they whiche are afflicted haue no truthe in them when they pretende to pray vnto God. And why? For it would become vs to gather togither Gods benefites, and to call to mynd the good that he hath done vs without end or ceaſſing, to the intent that the ſame might cheere vs vp. But we be ſo ſlothfull as it is pitie to ſee it, yea and wee fall to diſputing howe we may go vnto God, what meane there is to come at him, and whither he regarde vs or not. Yee 50 ſee then that the thing which we haue to do, is to cheere vp our minds with the greate number of benefits that he hath beſtowed vpon vs, and which he ceaſſeth not to deal vnto vs ſtill from day to day. For firſt of all, that ſerueth to confirme vs in ſuche wiſe, as wee muſt not doubt too come vnto him vpon truſt that he will heare vs: and alſo it will make vs to come to him with thankſgiuing, wheras they that haue not taſted his goodneſſe, and the benefites which they haue receyued at his hand, do grudge and repine againſt him. Therefore when we haue well weyed 60 the thing that is tolde vs heere, no doubt but we ſhall be howe much they are bounde vnto him? haue throughly in [...]ir way, by acknowledging the benefits that God, thou giue [...]ed? No: But cleane contrarie. So then nough to rauiſhe me [...]knowledge not God as their maker, fore, ſeeing thou haſt [...]nefits which they haue receyued wardes mee: ought I not [...]d ſpecially ſeing they acknowname, if thou afflicte mee? B [...] them after his own image: at all: they forget Gods benefite [...]nge though God ſuffer foote: and therefore they call not vpiſeries, and we perearneſtly. The thing then whiche wee [...]re not worthy of pon this ſtreyne where Eliu ſpeaketh of [...]his texte. But that God neuer ceaſſeth to do vs good, in ſo mu [...]e? For as the time whiche ſeemeth moſt deade, and when [...]h of Ewould ſay that euen God him ſelfe were hidden, ſo as them ſeemeth not to bee mynded to continue his fauoure any [...] more towards vs: he ceaſſeth not to giue vs occaſion ſtill▪ to magnifie his goodneſſe. Seeing it is ſo, we ought to be touched with another manner of deſirouſneſſe too come vnto him, than we be. After this, Eliu addeth the vniuerſall benefit which God hath beſtowed vpon all men. True it is that euerie man ought in his owne behalfe to mynde the benefits of God: according as there is neuer a one of vs which is not excedingly bound vnto God for the great benefits which he hath done vnto him. If I deſire to know that God is good and liberall, I neede not looke what he hath done to all men indifferently, but only to enter into my ſelfe, and to conſider the whole courſe of my life, and too marke the benefites which I haue felt at the hande of God. So ſhall I be as it were rauiſhed aboue the worlde to ſay, Lorde if I ſhould go about to comprehend thy goodneſſe, it is ſo deepe a gulfe as I am neuer able to bring it to paſſe. For when I take but a little portion of the tokens and recordes which thou haſt giuen mee of it: beholde I am at my wits end, and how then ſhould I bring it about? Lo howe it behoueth euerie man in his owne behalfe to marke the priuate benefites which hee hath receyued of God. Yet notwithſtanding if wee thinke but onely vpon the things that are common and general amongſt al mankynde: the ſame ought to bee ynought to cauſe vs to magnifie God, yea euen in ſuche wiſe that when wee come to pray him to deliuer vs from our afflictions, wee ought therewith to reioyce and to yeelde him prayſe for ſhewing himſelfe ſo good a father towardes vs. But what? we doe it not. And therein wee ſhewe our owne vnthankfull and malicious minde: and if we perceiue it not, it is apparant that there is nothing but hypocriſie in vs. This in effect is the thing that Eliu ment to ſay here. And his words are, it is God that teacheth vs more than the beaſtes, and which giueth vs more vnderſtanding than too the foules of the ayer. Here he maketh a compariſon betweene men and beaſtes. For if heauen and earth coulde ſpeake, it is certaine that they ſhould needes prayſe God though they haue no vnderſtanding, nor are aduaunced to that dignitie which we are. And why? It is a great honour that God hathe done them, in that they are the worke of his handes, and in that they are his creatures. Now if God haue inhonored heauen and earth, and all the ſenſeleſſe creatures, in that hee hath voutſafed to create them: and if he haue inhonored the beaſts, though he haue made thē voyd of reaſon: what hath he done to man, to whom he hath giuen ſuch vnderſtanding? That is the cauſe why Eliu doth here compare vs with the beaſts. For wherof was it long that god made [Page] [...] [Page] [...] [Page] not vs Aſſes or horſes? For the nobleſt and excellenteſt man vpon the earth can not ſay, I made my ſelfe, or it was my will to be made ſuch a one. For God could well haue made him a dog, or a ſwyne when he had made him a mā. Then muſt wee not ſeeke the grounde in our ſelues why God made vs reaſonable creatures, but we muſt cōmende his goodneſſe towardes vs, ſpecially ſeeing hee hathe ſo greatly honoured vs, as not onely too make vs of the number of his creatures, but alſo to aduance vs aboue the brute beaſtes, by giuing vs wit and reaſon which hee hath 10 not doone to any other earthly creatures. And this is the thing which is told vs in the firſt chapter of Sainct Iohn: namely that all things haue their life of God, and that the ſame life hath euermore bin incloſed in his eternall word. Howbeit, there is one life whiche is in light, and that life ſerueth for men. VVhereas it is ſayde, that the life of men was in it, that is to ſay, in the light: S. Iohn ſheweth, that we haue not a brutiſh mouing to eate and drinke: but that we haue diſcretion. So as God giueth vs vnderſtaning to know good and euill: to attaine euen to the euerlaſting 20 life, and to perceiue that there is one onely God, whom we ought to honour as our father. For as much thē as God doth ſo inlighten men: we ſee our ſelues bound in a farre greater and ſtraighter bond, than if he had but ſimply made vs his creatures. For if there were no more but that God hath created vs with his hande, yet behoued it vs to giue him thankes for it. But ſeeing it hath pleaſed him to make a difference betweene vs and the brute beaſtes, and to giue vs ſo noble and excellēt a life as wee ſee: may we not well ſay, Lord what were we? And yet notwithſtanding 30 it hath pleaſed thee to ſet vs here in the nū ber of thy children, and to giue vs thy marke. And whence commeth this vnto vs? Can we find any thing in our ſelues to ſay that wee haue moued thee heerevnto, or that thou werte led vnto it by our worthyneſſe? No, but all proceedeth of thine owne free goodneſſe. Nowe then wee ſee what is conteyned in this text: namely that wee haue cauſe ynough too praiſe God, though there were no other thing than the generall benefite which extendeth to all mankind: which is, that he hath giuen vs wit and reaſon 40 to be aboue the brute beaſts. Neuertheleſſe: it is true that the reaſon which God gaue to the firſt man, is verie ſore corrupted as nowe. For as we be in our own nature, we are ſo peruerted, as we cannot iudge any thing of god: we be blinde wretches, there is nothing but vanitie in vs, and moreouer our luſtes do ſo carie vs away, as there is no ſtay nor modeſtie in vs. In ſo much (that which worſe is) if wee bee compared with brute beaſtes, there will bee found more ſoundneſſe in a horſe or an oxe, than in a mā. For a horſe hauing no reaſon, doeth notwithſtanding retaine 50 that which was giuen him: but as for man, he is ſo ſotted, as the reſon which he had is turned into maliciouſneſſe, and in ſtead of honoring God for the benefits which he hath receiued, is become proud and vtterly rebellious againſt him. And furthermore wee ſee that the reaſon which we thinke ourſelues to haue, is but vtter beaſtlyneſſe. For when we come to thinke vpon God, do we not ſee how men are intangled in their ſuperſtitions? VVhat can men conceiue of God but vtter vanitie, as the Scripture ſheweth? Then if men bee ſo dazeled when they 60 thinke vpon God, and forge ſuche a heape of ſuperſtitions when they woulde ſerue him: where is the reaſon and vnderſtanding which Eliu magnifieth here ſo much? True it is (as I haue ſayde) that all the light which we haue of nature, is turned into darkneſſe, by reaſon of the ſinne and corruptions which we haue drawne from oure father Adam. Howbeit looke what is euill and ſinfull, that muſt wee impute to our owne fault, according alſo as it is not of the nature which wee haue receyued of Eue [by oure firſte creation] whereas wee bee ſo inclyned to confuſion if we truſt our owne wit: wee can not ſay that that commeth of our firſt creation: I ſaye wee muſt not impute it vnto God: For God created vs after his own Image, and that Image was marred by the ſinne of Adam. And ſo it behoueth men to acknowledge their owne faulte, and to yeelde them ſelues giltie before God, for this diſfiguring of oure ſelues, and for turning his light into darkeneſſe. But by the waye heere is yet one other poynte to marke: which is that in the midſt of our ignorance and of all our errour and ſuperſtitions, our Lord doth hold vs ſtill conuicted and bounde vnto him in an ineſtimable bonde, for that he aduaunceth vs aboue the brute beaſtes, by leauing vs ſome diſcretion imprinted in our heartes too diſcerne good and euill. And this is it which Sainct Iohn meeneth by adding in the forealledged texte, that the light ſhineth in darkeneſſe: as if hee ſhould ſay, althoughe ſinne haue ſo peruerted mennes vnderſtanding and as it were vtterly defaced their nature: yet notwithſtanding God doth ſtill inlighten them in ſuch wiſe, as a man may perceyue ſome print of the firſte creation. Although then we haue not the thing that was giuen at the beginning to oure father Adam, nor ſcarſely holde any little portion of it: yet ought we well to perceyue that God hath giuen vs an ineſtimable benefite, in that it hathe pleaſed him too make vs men, and to ſeparate vs after that ſort from brute beaſtes. See heere, howe that from the greateſt to the leaſt, no man can haue occaſion to murmure againſt God. For we muſt alwayes come to this poynt, to inquire what are wee? VVhat haue we giuen vnto God? VVhat can wee alledge vnto him why hee ſhoulde bee bounde vnto vs? Nothing: but contrarywiſe it behoueth vs to yeelde vnto him, that for as muche as hee created vs after his owne Image, and made vs menne, therein wee are exceedingly bounde vnto him. And therewithall let vs marke, that as nowe if God put a difference betweene man and man, we haue no cauſe to grudge againſt him, as wee ſee theſe fantaſticall perſons do, who if a man ſpeake to them of Gods election, and tel them that he choſeth vnto ſaluation whō he thinketh good: they kicke and winch againſt it ſaying, howe ſo? VVere it any reaſon that God ſhould hate his creatures ſo? VVere that indifferent dealing? Yea? As who ſhoulde ſay that God were tyed to men, and had no authoritie at all ouer them. Seeing it was in Gods choyce and power to make vs brute beaſts, & yet he hath printed his Image in vs, and giuen vs a far higher dignitie than to thē, why ſhould we grudge as now againſt him, if he put a difference betweene man and man, and do it by his owne ſecrete ordinaunce, without making vs knowe any other cauſe than his ſhewing of his goodneſſe? For ſeing that he hath not made a man a beaſt, wheras he might haue done it: if he doe loue him in his own nature, haue we cauſe to grudge againſt him? No: we ſee then that ſuch as rayle at [Page] Gods election are out of their wits, ſpecially ſeeing it behoued them to returne to this matter which is ſhewed vs here: namely that it was known, euen vnto the very Paynims: for it appeareth that euen among the Painims ſome haue vſed this manner of prayſing God. Therefore ſuche phantaſticall heades, muſt be ſet to ſchole to the Infidels: for they are not worthie too haue their maliciouſneſſe (which is matched with ſuch pryde againſt god) reproued by the holy ſcripture. And further, if the conſideration of the benefits which God hath beſtowed generally vpon al 10 mankinde, ought to prouoke vs to magnifie him: haue we not ſo much the greater occaſion to do it: and to cal vpon him with thankeſgiuing for the benefites which we haue receiued of him, in that he hath giuen vs much more: that is to ſay, in that he hath reformed his image in vs, offered vs his worde, and ſhewed him ſelfe more familiarly vnto vs? therefore heere we muſt proceede by degrees. Firſte we muſt vnderſtande, that ſeeing God hath inhonored vs by making vs his creatures, wee are alreadie bounde vnto him thoughe there were none other cauſe. But when hee 20 hath preferred vs before the brute beaſts, yea euen of his owne meere goodneſſe without finding any cauſe why in vs: that is yet another thing wherein he hath ſhewed him ſelfe more louing. And when we come to ſeeke him, ſuch knowledge muſt make the way for vs, & opē vs the gate. Beholde I come too my God, and in what manner doe I ſeeke him? Not only as him that hath created me, but alſo as him that hath vttered a fatherly loue towardes me: For I am created after his owne image and likeneſſe. VVhat is the cauſe that he hath aduaunced me aboue the 30 brute beaſtes? Is not this then a ſufficient matter and occaſion of boldneſſe to come vnto him? And furthermore if I be ſcourged by his hande, is not the foreſayde reaſon ynough to aſſuage oure miſeries, howe greeuous ſo euer they ſeeme to be. That is to wit, that ſeeing wee haue receyued benefites at Gods hande, ought wee not to ſuffer oure ſelues to be chaſticed by him, if hee liſt to vſe roughneſſe towardes vs? Thus it is Sugar, (as I may terme it) to ſeazon our ſorowes withall, when we call Gods benefits to remembrance, in the time of our affliction, by acknowledging 40 and ſaying: Verie well, I am a mortall creature, and God hath put a difference betwene me, and the brute beaſtes. Howebeit moreouer I haue bene baptized in the name of our Lorde Ieſus Chriſte: and that is a ſecond marke, which he hath ſet vpon me, to ſhew me that he is minded to keepe me in his ſtocke: howbeit as much as in me is, I haue defaced my baptime, I haue bin a faithleſſe wretch: and yet beholde, my God hath drawne me back againe to himſelfe, he hath inlightned me in the midſt of the thicke darkneſſe wherein I was: Verely I was plunged 50 to the bottome of hell, and my God hath reached me his hand, and Ieſus Chriſt the dayſunne of rightuouſneſſe doeth ſo inlighten mee, that in beholding his face in the doctrine of the Goſpell, I ſee the gate of Paradyſe opened vnto mee. Seeing then that our Lorde cheereth vs in ſuche wiſe, haue wee not good cauſe to magnifie him, and to humble oure ſelues before him? But nowe let vs ſee howe many there are to bee founde that doe ſo. True it is (as I haue declared alreadie) that ſuche as are ouerpreſſed with miſeries and calamities will crie vnto God.60 But after what ſort? Haue they throughly conſidered aforehande howe much they are bounde vnto him? haue they made their way, by acknowledging the benefits that they haue receyued? No: But cleane contrarie. So then foraſmuch as men acknowledge not God as their maker, nor call to mynde the benefits which they haue receyued of him without ceaſsing, and ſpecially ſeing they acknowledge not that he hath created them after his own image: wee muſt no more thinke it ſtraunge though God ſuffer vs, to pyne and wither away in our miſeries, and we perceyue no helpe at his hande: For wee are not worthy of it. Thus yee ſee what we haue to marke in this texte. But nowe what muſt wee doe on the contrarie parte? For as much as the holie Ghoſt doth heere by the mouth of Eliu reproue men for their frowardneſſe, and tell them that if God do not comfort them nor deliuer them from their aduerſities, it is bycauſe they ſeeke him not in truth: let vs bee well aduiſed too make Gods former benefites our ſheelde to ſet againſt the aduerſities that oppreſſe vs, ſaying: True it is that this affliction is ſo bitter, that if thou looke no further, it were inoughe to tumble thee into diſpaire: But hath not thy God ſhewed himſelf a father towardes thee? and that, ſo many ways as thou muſt needes feele his fauor and goodneſſe. Then behoueth it thee to ſhet vp all thy ſenſes in it, and not to ſuffer thy affections to debate ouermuch. Beholde (I ſay) wherevnto it behoueth vs to come. And furthermore when we haue well bethought vs of Gods gracious gifts, let them ſerue vs to double vſe. The firſt muſt bee to certifie vs that we ſhal not be diſappoynted in our praying. For ſeing that God hath alreadie ſhewed himſelf beneficiall towards me before I was borne, and continued the ſame all the time of my life, and that his goodneſſe is an infinite thing: Should I doubt that he will not heare me when I come to cal vpon him? ye ſee then howe we ought to take Gods benefits to perſuade our ſelues that we loſt not time in ſeking vnto him. Againe, the other point is, that wee muſt arme our ſelues with pacience. Therefore when wee thinke ſo vpon Gods benefits: let the ſame ſerue to comfort vs, in the time of trouble, and let vs not bee ſo malicious as to grudge againſt him, but rather let vs thinke thus. Seeing my God hath created me, is it not reaſon that he ſhould haue all right ouer me, and that he ſhould gouerne me at his pleaſure? Then if we come to referre our ſelues after this ſort vnto Gods goodneſſe, we ſhall not ceaſſe to ſubmit ourſelues vnto him for any affliction that hee layeth vpon vs. And why? For we haue receiued benefites at his hand, and therfore we muſt not nowe preſume to plucke our heads out of his yoke. Thus yee ſee the two thinges wherevnto it behooueth vs to apply the knowledge of Gods benefits, if we will call vpon him in truth.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vs feele them better than wee haue doone: and therewithall to open our eyes, that we may not be ſo dulheaded as too forget or deſpyze his benefites: but maye magnifie them according to their worthineſſe, and thinke vpon them in ſuch wiſe, as we may be prouoked by them to ſerue and honour him, and to walke aduiſedly according to his good will, and take ſuche example of the chaſticementes that hee ſendeth to oure neighboures, as the ſame may ſerue vs for corrections, and that if it ſhal pleaſe [Page] him to chaſtice vs in oure owne perſons, and to make vs feele the ſtrokes of his hande as wee haue neede: he will turne all too the furtherance of oure ſaluation, ſo that in paſsing through all the troubles of this worlde, hee may ſtrengthen vs continually with his power, vntill hee receiue vs into the euerlaſting reſt, whiche hee hath prepared for vs in his kingdome. That it may pleaſe him to graunt this grace not only to vs, &c.

The Cxxxviij. Sermon, which is the third vpon the .xxxv. Chapter.

12 There they ſhall crie, and God vvill not heare them, bycauſe of the pryde of the vvicked.

13 Surely it is but vanitie: God heareth it not, nother doth the Almightie regarde it.

14 Thou haſt ſaide hee ſeeth thee not, there is iudgement before him: vvayt for it.

15 But novve his viſiting is not in anger (or it is nothing to his viſiting in his wrath) nother puniſheth hee greatly in anger.

16 But Iob hath opened his mouth in vaine, and multiplyed vvords vvithout vnderſtanding.

FOr as much as the firſt ſentence which we haue nowe rehearſed, ought to be ioyned to the matter that I handeled yeſterday, it 20 behoueth vs to beare in mynde what hath bin declared: whiche is, that when God heareth not theſe that are in trouble, he ſheweth that the blame of it muſte be wited vpon them ſelues, bycauſe they come not to him with a right and pure heart, according as Eliu hath declared that when we come to ſeeke God, we muſt conſider the benefites and gracious giftes that we haue receiued at his hand: for elſe we can not truſt in him. VVhat is the 30 foundation of our faith? the free promiſes that God hath giuē vs. But yet the experience that we haue of his goodneſſe, is a confirmation of the thing that we knowe by his word. And ſo, they that haue not conceiued the taſt of his benefites, can not come vnto him but with hypocriſie. Moreouer when we know not how much we are bounde vnto God, it is impoſsible that wee ſhould bee pacient to obey him, and continue quiet without murmuring againſt his will. Therefore Eliu addeth nowe, that there they ſhall crie: as if he ſhould ſay, verie well, it is true that men ſhall 40 crie vnto God when they be troubled: but in what plight are they? Come they before him ſo minded as they ought to be? No, nothing leſſe. For they thinke not not at all of the benefits which they haue receiued at his hand, nother doe they profite them ſelues by them, to ſettle their truſt vpon him. So then men ſhal crie out for anguiſh, but they ſhall not come at God, there is no openneſſe in their hart: and therfore if God heare them not, we muſt blame their owne ſinnes for it, and not ſay that God hath forgotten the worlde, and doth not his dutie, or that he is as it were 50 aſleepe. Therefore when men ſeeke God in truth, hee is neere them, and his hande will ſone ſhewe it ſelfe to ſuccor them. But ſo long as they houle like wilde beaſts, and looke not right forth to the marke whiche they ought to ayme at: their crying ſhall be to no purpoſe: let vs mark well that at this day God will not heare vs (at leaſtwiſe to make vs feele his helpe) thoughe wee ſtorme neuer ſomuch in crying, if we ſtand not vpon a ſure grounde. And the cheefe poynt is, to knowe him for ſuch an one as hee ſheweth himſelf: namely a father and ſauiour, and to reſt 60 vpon his goodneſſe euen by calling too remembraunce the records which we haue erſt felt therof, to the end the ſame may giue vs courage to ſeeke him as wee ought too do. And then no doubt but wee ſhall ſoone finde him, yea we ſhall not neede to make long windlaſſes: For he will come before vs. And ſo we ſee that prayer conſiſteth not in ceremonies, but in the rightneſſe of the hearte afore God: yea and not onely the feeling of our miſeries muſt make vs too deſire remedie of them, but alſo wee muſte throughe fayth deſire him to ſhewe him ſelfe oure father and ſauiour: And that fayth beeing grounded vpon his promiſes, muſte alſo bee confirmed with all the good tokens that he giueth vs. And when we ſhall haue found by experience how good and mercifull he is: we muſt be able to apply the ſame to oure owne inſtruction, that wee may bee ryghtly fenced. And furthermore, in requiring God to be mercifull vnto vs, we muſt bring him the ſacrifice of prayſe for the benefites wherewith he hath bound vs vnto him alreadie. Nowe after that Eliu hath ſayde ſo, he addeth, that ſuch as toke not hold of Gods prouidēce, ſayde, tuſhe all this is but vanitie, God heareth not, nother doth the Almightie regarde. This obiection is made in the perſon of the vnbeleeuers: For although it bee tolde them that God doeth iuſtly leaue men weltring in their owne wretchedneſſe, bicauſe they come not to him with fayth and obedience: yet notwithſtanding they cannot conceiue the reaſon, but imagin fooliſhly that God hereth not, and that he ſeemeth to let the world goe at hauocke, and that things are ruled here beneth by Fortune. Ye ſee then that the faithleſſe do with a brutiſh and ſuddeine conceit, catch hold of the thing that is ſhewed to their eies, without further diſcerning: as though we were loth to conſider any further reaſon, than that which cōmeth next to hand, and would ſay, O, I ſee that yonder mā hath done ſuch a thing. Yea, but thou muſt ſeeke further, and vnderſtand the reaſon of it. No marie, I will not be inquiſitiue. Is not this a wilfull bereuing of our ſelues of wit and reaſon? Is it not a ſhetting of our eyes againſt the light? Euen as much do the vnbeleeuers. They ſee that God heareth not thoſe that crye: and therevpon they fall to ſtorming, yea and to accuſing of God. And therefore no maruell thoughe God make not his ſuccour and fauour to be felt of ſuche as doe nothing but chafe in their aduerſities, and yeelde him not any obedience, ne ſeke vnto him with ſuch mind as they ought to do. So then, god hath iuſt cauſe to let mē periſh after that maner: And why? Bicauſe he calleth thē [Page] to him, & they come not to him the way that they ought to do. If a mā tel the faithleſſe theſe things: they ſhet their eyes and think not vpon them. Is it not as much then as if they ſaid there were no prouidence of God at al, and that he had no regard of vs? Is it not an vtter burying of it? And yet neuertheleſſe, that is the thing whereto our fleſhely reaſon carieth vs, if we be not reſtreined with the brydle of lowlyneſſe and modeſtie, too deeme of Gods workes and iudgements according as his worde ſheweth vs. This then is reherſed now by Eliu in the perſon of the vnbeleuers,10 and it is not for nought that the holy Ghoſt hath ſet downe ſuch a blaſphemie. For it is to the ende that euerie of vs ſhould bethink himſelf. VVe haue the ſeede of ſuch frowardneſſe in our nature, that we be (at euerie brayde) caried away with this rage of chafing againſt God, to conclude that he doth not his dutie. For as much then as our ſtomack is ful of much pryde, and we paſſe our bounds ſo far as to ouerthrow all reaſon: that is ſet afore vs, to teach vs to humble our ſelues, when we come to iudge of Gods doings and ordinances. VVherefore let vs not giue bridle 20 to our nature, but heare God ſpeak▪ and way well the reaſons that hee bringeth. And aboue all things let vs marke wel what Eliu ioyneth with it here: For after the making of the ſaid obiection, he addeth: although thou ſayeſt, God ſeeth not: there is iudgement before him, looke thou for it. Here Eliu remedieth the ſaid frowardneſſe which hath bin diſcouered, to the end we ſhould bethink vs of the euill that is in vs, and giue it ouer. True it is that theſe words are as it were craſed by reaſon of their ſhortneſſe. And bycauſe it is ſet down thus, Behold thou ſayest, or elſe albeit that thou 30 ſay, he ſhall not ſee it. This ſaying may bee taken alſo in the perſon of Iob: as thoughe Eliu vpbrayded him too haue thought thus: Thou ſhalt not ſee God, nother ſhalt thou know what he is. But when all is well conſidered, the ſentence muſt be knitte together, and therewithall it muſte alſo bee diſtinguiſhed thus: Although thou ſay then, he ſhall not ſee it. Hereby Eliu ſignifieth that men aduaunce themſelues too muche, and that they ought to conſider their rudeneſſe and ſmall capacitie. For it is not in them to ſee God, that is to ſay, to ſerch him to the bottome. True it is 40 that we muſt alwayes looke vnto God, howbeit we muſt firſt beſeech him to giue vs eyes: And furthermore alſo we muſt behold him in the glaſſe that he offereth vs, that is to ſay, in his words and in his works, and we muſt walke in ſuch ſobrietie, as we muſt not be deſirous to ſeke more than is lawfull or than he giueth vs leaue to doe. There is then one maner of ſeeing God which is good and holie: which is to behold him ſo farre forth as it pleaſeth him to ſhewe him ſelfe vnto vs, and to diſtruſt our owne vnderſtanding, ſo as wee deſire too bee inlighten by his holie 50 ſpirite, and not ouercurious and preſumptuous to knowe more than hee permitteth. But if wee will looke God in the face, and not ſuffer any thing to bee hidden from vs, but will enter into his incomprehenſible determinations, euen to the verie bottome of theſe depthes: it is an intollerable pryde, and men do vtterly confound them ſelues by it. Then let vs learne what meane wee muſt holde to ſee God. VVe muſt not goe to it with ouermuch haſt, but we muſt be ſober, knowing the ſmall meaſure of our vnderſtanding, and the infinite highneſſe of Gods Maieſtie.60 Furthermore, ſeeing hee hath declared him ſelf vnto vs, ſo farre forth as he knoweth it meete and conuenifor our welfare: let vs holde vs content with the knowledge that he hath giuen vs, and not fall to raunging heere and there. Marke then howe Eliu ſayeth nowe vnto Iob, although thou ſay, I ſhall not ſee it: as if he had ſayd▪ thou art ouerhaſtie to ſpeake, and thou thruſteſt thy ſelfe further in than thou ſhouldeſt. For conſider what thou arte, and conſider what God is, and caſt downe thyne eyes, and forget the pryde that is in thee. And afterward he addeth, there is iudgement before his face: or iudge thou: For the ſaying may be ſet downe two wayes. If we take, Iudge thou: It is an exhortation to humilitie and repentaunce, as if Eliu ſhuld ſay, wretched man I ſee thou lifteſt vp thy ſelf againſt god, & what maketh thee to do ſo, but bicauſe thou iudgeſt not thy ſelfe? Therefore enter intoo thy ſelfe, and looke vpon thyne owne wretchedneſſe, and then will all thy pryde bee plucked downe. Thus yee ſee the remedie that is giuen vs heere by the holie Ghoſt, to reproue vs when wee runne aſtray, and haue through our vnbeleefe conceyued any wicked and haſtie imaginations againſte God. For if wee will bee brought into the right way, we muſt goe downe into our owne ſelues, and examine oure owne ignorance and ſinfulneſſe, and then ſhall wee bee aſhamed, and forget the wandering conceytes wherewith we were caryed too and fro▪ Lo what ſenſe and doctrine wee ought to gather of this ſaying, if we take it to bee ſet downe, iudge thou. But the verie true meening of this Texte is, that there is iudgement before God. And therefore Eliu concludeth, that men ſhould loke for it. Here is a counterviewe betweene the face of God, and oure ſight: as if Eliu ſhoulde ſay, that God ceaſſeth not to bee rightuous although it appeare not vnto vs. Then if we will knowe that God gouerneth the worlde, and ordereth all thinges vprightly: wee muſt not meaſure him by the things that we perceyue. And why? For Gods iudgement it to high for vs, and wee can not reach vnto it at the firſte brayde. Therefore let vs marke well that God ſeeth what is good and rightful, wheras we are moſt commonly blind. VVhat is to be done then? Nothing elſe, but euen tarie, according as the faythfull man muſt be fed with hope that hee may yeelde himſelfe peaceable and obedient vnto God: and wee knowe that it behoueth vs to hope when things are not viſible to vs. Nowe haue wee the naturall ſenſe of this texte: It remayneth that wee apply the ſame to oure owne inſtruction. Although thou ſay thou ſhalte not ſee it. This ſheweth vs, that we muſt not haue our tong at libertie to ſhoot forth whatſoeuer we thinke concerning God. But we muſt bridle our tongs, and hold our thoughtes as priſoners, aſſuring our ſelues that God intendeth to keepe vs in humilitie by concealing the reaſon of all his workes from vs. Therefore let thoſe that will not be condemned by the ſpirite of God, take heede that they ruſhe not out too farre. Marke that for one poyet. And why? It ought to be well conſidered, that wee bee not able to ſee God: howbeit (as I haue ſaid alreadie) true it is that God graunteth vs the grace and priuiledge to ſhewe him ſelfe vntoo vs, howbeit that is but ſo farre foorth as hee knoweth too bee expedient for vs. God beeing inuiſible of him ſelfe ſheweth him ſelfe in a glaſſe ſo farre as is conuenient for vs, that is to wit, in his worde, and in his workes, but yet muſt wee not be to inquiſitiue of him. And this is alſo the [Page] cauſe why he ſendeth vs alwayes to the meane, which he hath hilde, to allure vs to knowe of him. For he knoweth our ouerboldneſſe, and alſo the fickleneſſe of our wit, and that wee be ſo vnconſtant as it is pitie to ſee. Truely they are two great vices, when men are ſo ouerhardie, and alſo haue ſo diſordered luſtes. On the otherſide, there is ignorance or rather beaſtlineſſe, and moreouer alſo frowardneſſe. And therefore we haue neede to bee reſtrayned by the meane that God hath giuen vs, which is, too bee contented with the things that are cōteyned in the holy ſcripture:10 aſſuring oure ſelues that wee ſhall bee no more in danger of ſtraying, if wee followe that way without ſtepping out of it, and conſider Gods workes, not to iudge of them after our owne fancie and liking, but onely by hearing what he telleth vs by his worde, and by ſuffering our ſelues to be taught at his mouth, ſo as wee deſire to haue none other cunning but that. And furthermore, for as muche as it is ſayde, that our Lorde Ieſus Chriſte is the liuely image wherein to beholde whatſoeuer is good and conuenient for vs to know: let vs reſt there, according alſo 20 as it is ſayd in another place, that al the treaſures of wiſdome and knowledge are layde vp in him. Then let vs marke well that we be blinde wretches, and that if we wil inquire of God by our owne wit, he ſhall be hidden from vs, and we ſhall neuer come neere him, and much leſſe be able to come at him. And therfore we muſt learne to condemne our ſelues vtterly, confeſsing that there is nothing in vs, but meere brutiſhneſſe. Haue wee once acknowledged that? let vs praye God too inlighten vs by his holie ſpirite, that we may not be full of preſumptuouſneſſe and 30 pryde, to ſay, I am able to ſeke thē of my ſelf. Let vs kepe our ſelues from ſuch diueliſh preſumption and let vs hū ble oure ſelues before God, praying him to inlighten vs. And herewithall alſo, ſeeing he hath ordeined his word to be the meane to ſhewe him ſelfe vnto vs: let vs bee as it were tyed to it, and not attempt to paſſe beyond it. Thus much concerning the firſt poynt that is ſhewed vs heere. Nowe let vs come to that which is ſayde, that there is a iudgement before his face, and that we must wayte for it. I haue touched alreadie, that we muſt not eſteeme Gods iudgementes 40 by our eyeſight, for that is too ſhort: and it is ſo dimme as it is pitifull. VVhat then? Let vs vnderſtande that God dwelling in vnapprochable light, as the Scripture ſayeth) reſerueth too himſelfe the knowledge of the things which are to profound for vs. Therfore let vs conclude that God is rightuous although wee ſee it not, and that whenſoeuer we finde his doings ſtraunge, and are offended at them, we muſt thinke thus: wretched creature, thou haſt eyes in deede, but they are too dimme, yea and they are ſtarke blinde, and althoughe thy God inlighten 50 thee, yea euen with ſome good portion, yet wil he ſtill reſtraine thee, to the end thou maiſt do him the honour to confeſſe that he is rightuous. Seeing then that thy wit and vnderſtanding are ſo weake: what a thing were it if thou wouldeſt comprehende the infinite wiſedome of God? Therfore refer the things vnto thy god which paſſe thine vnderſtanding: for thou ſeeſt not the reaſon in that behalf vntil thou beare wel in mind, & fully beleue this leſſon in thy hart, that there is iudgement before the face of God. Marke I ſay how it behoueth vs to correct the ouerboldneſſe that 60 is in vs, to the end we may cōfeſſe that although we might ſeeme to haue cauſe to enter into diſputation againſt god: yet notwithſtanding he ſeeth the things that are hid from vs. And this is the compariſon of the contrarie things that I ſpake of euen now. Then whereas it is ſayd that there is iudgement in Gods ſight: it is alſo declared vnto vs, that it is not in our ſight: as if Eliu ſhould ſay, God ſeeth, and not men: God knoweth, and man is ignorant. VVil we thē reſerue vnto God his due honor? VVe muſt rid ourſelues of the vaine preſumption wherein wee are puffed vp by nature: for we would be to wiſe: and we are alwayes tickled with this diueliſhe luſt of deſirouſneſſe to inquire of the things that belong not vnto vs. Therefore let vs be contented to glorify God, yelding vnto him that which is his own: namely a wiſdome that ſurmounteth al our vnderſtāding & capacitie. But it is impoſsible that this ſhuld be done, without hope for that is the ſtay that holdeth vs in the obeying of our God, and the thing that nouriſheth vs in modeſtie & lowlineſſe: and out of dout if we hoped not that things ſhuld go better, and that God would giue them ſuch an end as we cannot now perceiue: it is certein that our minds ſhould neuer be quiet. Then let vs marke, that if we will giue God the glorie which belongeth vnto him, by confeſsing him to be rightuous: it behoueth vs to be hopeful. And although things go amiſſe, ſo as all is in a broile, and it ſemeth that heauen and earth ſhould be cō founded togither: yet muſt we reſt vpon the promiſes that he hath giuen vs, which are, that for aſmuch as he turneth the darkneſſe into light (as he hath ſhewed in the creation of the world) and knoweth how to draw good out of euil: he wil ſo diſpoſe the things that ſeemed to be vtterly out of order, as it ſhall be perceiued in the ende that he hath a wonderfull wiſdome. Neuertheleſſe, that is not at the firſt brunt. Therfore here is a good doctrin & warning namely that we muſt not iudge of things at the firſt ſight: (for that were too haſtie and raſh a iudgement) but hope muſt go before vs, and be as a lampe to ſhewe vs the way. And what is the oyle of this lampe. That is to ſay, how are we inlightned by it? By ſticking to Gods promiſes. For if we wait paciently til God worke according as he hath ſpokē with his mouth, and vntil his hand vtter it ſelf in conuenient time: then ſhall we learne to be modeſt, and to glorify him, by confeſsing him to be rightuous in all his doings: notwithſtanding that we be troubled heere, and ſeeme to be in the midſt of many gulfes. And this is the true ſtudie of Chriſtians. Furthermore, marke here how we be nowe adayes ſo eaſily caried, or rather vtterly driuen out of the way, bicauſe wee haue no ſettledneſſe, but are toſſed with vnquietneſſe, yea euē with boyling vnquietneſſe, ſo as we would haue God to make haſt according to our fancie. If he do not things as we imagined in our minde: it ſeemeth to vs that all things are forlorn and paſt recouerie, bicauſe we vnderſtand them not. For ſo long as we think but vpō our ſelues it cauſeth vs to be out of pacience, and there is no obedience at all to be founde in vs: and therefore ſo much the more doth it ſtād vs in hād to put this doctrin in vre. So then whē we ſee al things in hurlyburly, ſo as God ſeemeth to haue ſhet his eyes, and to haue turned his back vpon vs: let vs vnderſtand that it is bycauſe of our ſinne. Yet neuertheleſſe, let the ſame confyrme oure fayth, and let vs bee quiet, aſſuring our ſelues that it is Gods office too inioyne vs ſilence vntill conuenient time bee come, [Page] yea and vntill hee knowe it too bee conuenient. For it is not for vs to binde him to the ſtake, and to ſay, this thing muſt be done after this manner, and that thing after that. But we muſt learne to repoſe ourſelues in God, and then ſhall all pryde bee beaten downe, ſo as we ſhall thinke all Gods doings too bee good, ryghtfull, and iuſt, although they ſeeme ſtraunge to vs at the firſt ſight. Thus yee ſee what we haue to marke in this texte. Nowe Eliu addeth, that Gods preſent viſiting or puniſhing is not in his anger: and that hee knoweth not in multitude greatly. Truely this 10 text is ſomwhat hard, but the playne meening of it in effecte is this. That although God do nowe ſhewe himſelf rough and ſharpe: yet notwithſtanding if we knew how dreadful and terrible his wrath is, we would ſay it is none of the things which wee ſee in this world. And why? For hee will not examine things to the vttermost. Hee ſearcheth not things too deepe: he doth but only paſſe ouer them, and as it were with a glaunce (as men terme it.) Heereby Eliu ment to ſhew, that when we be afflicted to the vttermoſte, ſo as God ſeemeth to thunder in ſuche wiſe vpon 20 vs, as if he would ouerwhelme vs: it behoueth vs to conſider what his wrath is, and that if hee would vtter it too the full, it were able to deſtroy, not only ſome one man, but alſo a hundred thouſand worlds, yea and to conſume them vtterly, and to bring them to nothing. Yee ſee then whervnto we be brought by the holie ghoſt. Furthermore it is a verie profitable admoniſhment, too aſſuage the afflictions that God ſendeth vs. For what cauſeth vs too think that we be tormented out of meaſure? It is bicauſe that to our ſeeming God could not do worſſe: and we can 30 not offend God more on our part, than when we cōceiue ſuche an opinion of it. So then according to that which I haue ſhewed, let vs learne to cōſider what Gods wrath is, that is to ſay, how dreadfull it is. And although hee ſhewe himſelf very rough towards vs: yet notwithſtanding let vs aſſure our ſelues it is not the hundred part of that whiche we ſhould feel, if he would execute ſuch rigor vpon vs as we haue deſerued. Seing thē that we may know that gods wrath is ſuche as is able in one minute of an houre to deſtroy a hundred thouſand worlds, and that neither mē in 40 earth, nor Angels in heauē ſhould be able to abide it, but heauen and earth, and al that elſe is beſides, ſhuld be melted away like ſnow, yea and be brought vtterly to nothing we ought to humble ourſelues, notwithſtanding that god deale ſharply with vs, and ſend vs very rough puniſhmēts. Much more thē ought we ſtil to be pacient, ſeing that god ſpareth vs, & bereth with vs. And in good ſooth haue we not cauſe to giue him thankes, ſeeing he vttereth not his wrath againſt vs as wee are worthie? Is it not a ſufficient matter to giue vs heart, and to cheere vs vp throughly in 50 the midſt of our afflictions, when wee conſider [and can ſay in our ſelues] true it is that I am as good as ouerwhelmed, and it ſeemeth to be Gods will that I ſhall vtterly periſh, but yet is his rigor nothing ſo great vpon me, as I might feele it, if he had no reſpect of my feebleneſſe? For as muche then as my God beareth with me, I will truſt in him, and not ceaſſe to ſeeke him: for hee giueth me ſtill ſome ſigne that I may haue entrance too come vnto him. Behold I ſay, howe we haue cauſe rather to bliſſe God in our afflictions when wee knowe that he beareth with vs.60 And therewithall alſo we be taught to truſt in him, ſeing that he openeth vs the gate to the end we might ſtill aske him forgiueneſſe of oure ſinnes, and beſeech him to haue mercie vpon vs. And therfore let vs wey well theſe words of Eliu when he ſayth, that Gods preſent puniſhing is nothing in reſpect of his wrath: wherefore we muſt not ſay, what? The miſerie is great, and I can indure no more. It is certaine, that if a man haue an eye to Gods wrath, and compare it with all that can be indured in this world: he ſhall finde that in verie deede all that can bee layde vpon vs heere, is nothing to it. Now ſeeing that all is nothing, and that God ſearcheth vs not with extremitie, but paſſeth ouer vs lightly, and as you would ſay glauncingly, ſo as he maketh a countenance to trie vs, but examineth vs not ſtraightly, bycauſe wee bee not able too beare it: let vs learne to reſtreyne our murmurings, and if oure fleſhe prouoke vs to impaciencie (as we be ouermuch giuen vntoo it) let this remedie ſerue too correct that vice. Howe nowe wretched creature, what intendeſt thou too doe? VVilt thou ſpight thy God? Thou ſeeſt that hee beareth ſtill with thee, thou haſte prouoked his wrath ſo ſore, as thou mighteſt well deſerue to be rooted out of the world a hundred times: thou art worthy to bee drowned in the deepe of hell, and yet thou ſeeſt that he maketh his ſunne to ſhine vpon thee: hee nouriſheth thee with his breade, and maynteyneth thee in this preſente lyfe, at his owne charges: Thou arte not worthie to bee in the number of the workes which he hath created, and yet he giueth thee reſpite ſtill to returne vnto him. VVhen we thinke vpon theſe things, wee haue wherewith to comfort our ſelues, that we might not be too much cumbred with impaciencie. Thus in effecte yee ſee the doctrine that wee haue to gather in this texte. And heerewithall let vs marke, that although our Lord do not nowe viſit vs in his wrath, nor examine things to the vttermoſt: we muſt not thervpon fall a ſleepe: for the great day will come, wherin nothing ſhall be forgotten. As nowe God winketh at things and puniſheth not the wicked: they take libertie, as thoughe they were ſcaped out of the iudges hande, and ſhould neuer yeelde an account: but they ſhall paye deare for the time, when they ſhall ſo abuſe his pacience, which woulde allure them vnto goodneſſe, by giuing them reſpite to amende. Seing then that the wicked do ſo mocke at God: horrible vengeance muſt needes fall vpon their heade in the ende: and that ſhall be at the great day. Furthermore if God ſpare vs, let vs not ceaſſe too bee watchfull: and if hee chaſtice vs, and beate vs with his roddes, let vs alwayes conſider howe terrible his wrath is, and therevpon conclude that hee doth but ſummon vs. And why? Too the ende wee ſhould preuent his laſt iudgement. Therefore let vs alwayes thinke vpon the great daye, and not tarie till wee bee taken tardie with the comming of oure Lorde Ieſus Chriſte: but let euerie of vs condemne himſelfe, when God ſtirreth vs therevnto. Furthermore let vs alwayes beare in remembraunce, that God is oftentimes myndefull of mercie in the middes of his diſpleaſure: and that the ſame is the cauſe, why hee examineth not the great multitude of oure ſinnes. For how great is the multitude of oure ſinnes? I praye you if euerie man would examine himſelfe as he ought to do: ſhould he not finde an infinite number of ſinnes in him, yea and of ſo heynous offences as would vtterly diſmay him. But the [Page] cauſe why we conſider not the greatneſſe of our ſinnes, is our hypocriſie which hindereth vs, and keepeth our eyes blindfolded. But if a man would examine himſelfe throughly: hee ſhoulde finde him ſelfe a hundred thouſande times confounded, before hee came halfe too his wayes ende. For God ſeeth muche more cleerely than wee doe. VVhen we haue ſpyed one fault, God wil ſpie out a hundred thouſande, yea euen of millions: what ſhall the heauenly Iudge doe? So then let vs marke that God forbeareth vs of his owne mercie, to the ende he would not trie 10 vs in the multitude [of oure ſinnes] that is too ſay, not ſearch vs to the vttermoſt. And Eliu ſayth expreſly here, in multitude greatly [or in great number] to ſignifie that it were impoſsible that any creature ſhoulde ſtande out, if God of his goodneſſe did not ſpare them, and continually abate the rigoure of the puniſhmentes which wee haue deſerued by our ſinnes. And heerevpon (as I haue ſayde alreadie) wee muſt needes thinke that there is a farre other iudgement, than can bee perceyued in this worlde, howbeeit wee knowe it not as yet, and God beareth with 20 vs. And when wee bee come to the lowlyneſſe too condemne ourſelues, and to craue forgiueneſſe at his hande, let vs not doubte but that when wee ſhall appeare before his iudgement ſeate at the latter day, all our ſinnes ſhal be wyped out there: and let vs vnderſtande that the examining of vs, which hee doth nowe put vs to in part: to the end he may not examine any thing at al at the latter day, and that the remembrance of our offences may bee ſo aboliſhed, as they may not come to account before him, but that we may bee receyued there as rightuous, as thoughe 30 there had bin nothing in vs, but al innocencie and ſoundneſſe. Ye ſee then that it behoueth vs ſo to apply this doctrine to our vſe, as we may learne ſo to walke in hope, as wee may alwayes goe forwarde to the comming of oure Lorde Ieſus Chriſt, and alſo profite our ſelues when wee ſee that oure Lorde ſheweth vs tokens of his wrath and vengeance as at this preſent: Alas, what calamities are to be ſeene through the whole worlde? And wee might ſay that God is vtterly alienated from vs, if wee had not his doctrine to fenſe vs withall. Surely when wee doe throughly conſider the outrageous iniquities that reigne euerie where: it appeareth playnly that God beareth with the worlde, and proceedeth not with ſuche rigour as men haue deſerued. Therefore let vs learne hereby to returne vnto him with the better heart, not doubting but hee will receyue vs. And beſides that, let vs holde our thoughtes and affections fettered and brideled: And for as much as Eliu hath here condemned al wicked thoughts, wandring wordes, and falſe ymaginations: let vs beſeech God, firſt to clenze our heartes from all the wicked fancies wherein we bee too much intangled, and therewithall to bridle our tongs, that we may not vtter any thing but to his honour, according to the requeſt which Dauid maketh ſaying: Lorde open thou our lippes, that my mouth may ſet forth thy prayſe. So then wee haue good cauſe too praye God ſo to gouerne both our myndes and our tungs, that all our thoughts and wordes may be to his honour. For if Dauid who was ſo holie a Prophete, needed to craue this at his hande: what had we neede to do, which are ſo euill taught? Seeing it is ſo, let vs bee well aduiſed that whenſoeuer wee thinke of God, wee eſteeme him good, wiſe, and rightuous in all reſpectes: and that when ſo euer wee ſpeake of him, it maye bee too call vpon him, and to yelde him thankes for his goodneſſe, which he maketh vs to feele in theſe dayes, wayting till wee bee filled with it to the full.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him to touche vs ſo to the quicke, as we may learne to returne better vnto him with true repentaunce, ſo bethinking vs of oure life paſte, as wee maye amende it heereafter, and henceforth learne to giue our ſelues wholly too his ſeruice, in following his holie commaundementes as they are ſhewed in his lawe, whereby wee ought to rule oure whole life. And ſo let vs ſay, Almightie God oure heauenly father, wee acknowledge and confeſſe, &c.

36

The .Cxxxix. Sermon which is the first vpon the .xxxvj. Chapter.

ELiu ſpake againe and ſayde,

2 Heare me and I vvill argue vvith thee, for yet haue I vvordes to ſpeake of God.

3 I vvill extend my knovvledge a farre off, and proue him to be rightuous vvhich made me.

4 My vvordes ſhall be voyde of vntruth, and the perfect of knovvledge ſhall be vvith thee.

5 God being mightie, yea being mightie in ſtrength of mynde, enuieth not, [or reiecteth not.]

6 He quickneth not the vvicked, but giueth iudgement to the afflicted.

7 He vvill not turne avvay his eyes from the rightuous.

THey that had heeeretofore vphild that God leaueth no ſinne vnpuniſhed in this world, are beguiled, as hath bin declared more fully alreadie. And ſure we ſee that God reſerueth the puniſhment of many faultes, to the ende to make vs looke the further. For if he ſhould as now execute a full iudging wherin nothing were miſsing: we ſhould haue no occaſion to hope for the cōming of our Lord Ieſus Chriſt:60 he ſhuld haue no more to do in iudging of the world: for all would be done afore hande. So then Gods puniſhing of ſinnes in this world, is not at all times, nor all after one rate: It is ynoughe that hee gyueth vs ſome tokens and markes that he is Iudge of the world. The like alſo is perceyued in mainteyning the godly: It is ſaid that God gouerneth his ſeruants, and is the preſeruer of thoſe that cō mit themſelues vnto him: and that he deliuereth thē from all their aduerſities: yea, howbeit that is not done in ſuch wiſe, but that he ſuffereth the godly to be nowe and then afflicted: yea, & ſeemeth not to be minded to ſuccor them [Page] though they call vppon him. Therefore it behoueth vs ſo to acknowledge Gods prouidence, as we conſider that he reſerueth many things till the laſt daye. And this is the matter that Eliu ſhould treat of here. This Chapter then importeth none other thing, but that if we open our eies, wee maye eaſily ſee that God holdeth the brydle of all worldly things, and ſheweth himſelfe to bee carefull ouer vs. True it is that wee ſee not ſo perfect and good a ſtate as were to be wiſhed, no, it is farre wide of it. Howbeeit the reaſon is apparant: namely, that God is mynded too 10 exerciſe vs heere with mayne battayles, and againe, that hee intendeth too drawe vs further, namely too make vs too knowe that a day will come, wherein all things ſhall bee ſtabliſhed againe, ſo that whereas things go amiſſe as nowe, it is too the ende, that wee ſhoulde bee the more prouoked too deſyre the appearing of the Sonne of God, too ſette all things in order againe, according as it is his office, and as hee hath promiſed ſo too doo. But before Eliu treate of the foreſayde matter, namely that God gouerneth the worlde, and diſpoſed thinges in 20 ſuche wyſe, as his iuſtice is ſheweth by experience: hee vſeth heere a Preface. Heare mee (ſayeth hee) for I haue yet matter too ſpeake concerning God. And what matter? I will extende my knowledge a farre (ſayeth hee) to proue that [...]e which made me, is righteous. Eliu in ſaying that hee had yet to ſpeake of God: ſheweth that a faithfull man muſt not giue ouer the maintenance of Gods quarell, too the ende to ſtoppe their mouthes, whiche murmure agaynſt him, or blaſpheme him. And truely if wee had but a little peece of the zeale that is commaunded vs in the holy 30 ſcripture: we woulde be much more earneſt in mainteyning God honour than we bee. It is ſayde in the Pſalme, that the reproches which are offered vnto God, ought to light vpon our heades, and ſo touch vs, as wee may feele them at the heart, and bee more greeued and ſorie for them, than if men did vs all the outrage that were poſsible to bee thought. For who are wee? If wee were a hundred tymes miſuſed: ought our owne honour too bee ſo much ſet by at our handes, as the honour of God? No. But yet wee ſee the cōtrarie, ſo as if any of vs be defamed,40 by and by hee will reuenge himſelfe, or at leaſtwiſe ſeeke iuſtice, and is neuer contented til his honor bee repayred, and yet his honour is nothing. For what are wee? But as for the name of God, that ſhall bee rent in peeces: one ſhal villaynouſly skoffe at it, another ſhal ſpewe out curſed blaſphemies agaynſte it, and a thirde ſhall rayle at it: And this geere paſſeth and ſlippeth away amongs vs, no man is moued at it, and if wee ſpeake but one worde agaynſt it, wee thinke wee haue done more than ynough. Therefore when wee ſuffer Gods doctrine to be ſlaundered,50 his Maieſtie blaſphemed, and his name runne in mennes mouthes with reproch: therein wee ſhewe that there is not one droppe of good zeale in oure heartes, and this cowardlyneſſe of oures, deſerueth that God ſhoulde diſclayme vs for his children. For if wee tooke him for oure father: coulde wee abide that men ſhoulde aduaunce themſelues after that ſort agaynſte him? A childe that is of a good nature, woulde couer the reproch of his carnall father, although hee were of no value. And what ſhall wee then do, when the matter concerneth him 60 that is the wellſpring of all righteouſneſſe, and the king of glorie, and which deſerueth all prayſe, as the ſcripture ſpeaketh, and as the effect it ſelfe ſheweth. Then if wee clayme him for our father, and yet notwithſtanding haue our mouthes ſhette when men go about too peruert his truth, and his name is reuiled, and too bee ſhort, hee is made an open ſcoffingſtocke, and wee bee not touched nor greeued at all with it: are wee woorthie too bee acknowledged for his children. So then wee ought too marke this Text better, where it is ſayde, that there is yet more too hee ſpoken of God. This worde yet importeth that when a faythfull man hath ſette himſelfe agaynſte the wicked whiche impeache Gods honour, hee is not diſcharged for ſhewing onely that hee conſented not vnto them: but as much as in vs lyeth, wee muſt too the vttermoſt withſtande and reſiſt thoſe that offer wrong vnto God, and go aboute to diminiſhe or deface his glorie by any maner of meanes. VVee muſt I ſay, bee their enimies to the vttermoſt, and neuer giue ouer the battaile, in ſo holye and iuſt a quarell. But in the meane while, we ſee the wicked are alwayes readie to mainteyne euill caces: and in theſe dayes the wickeddeſt man ſhall finde moſt bearers and bolſterers, inſomuch that a man might conclude, that if hee will bee fauoured and borne out, hee muſt giue himſelfe too all euill. And againe euerie man will ſell his conſcience and his tongue for a little good cheere or ſome other ſuche corruption. Theſe things are manifeſt, and yet in the meane while, they whiche ſay, they haue ſome zeale of God, are dumbe, and dare not open their lippes. Seeing then that theſe villaynes are ſo outrageous: I pray you ſhall there neede any other recorde too condemne thoſe that haue had no courage and ſtouteneſſe too mainteyne Gods honour, than the wickedneſſe that is ſeene in the wicked, in that they doo ſo linke togither in all euill. Thus as for goodneſſe, yee ſhall not finde a man that will hazarde himſelfe for it. The wicked maye ſpight God in theyr mainteyning of wicked matters, vnder the colour of ſome preſent that ſhall bee giuen them: and in the meane while, no man ſhall haue the minde the mainteine goodneſſe. Therefore let vs learne to be more zealous of Gods glorie than wee haue beene. And firſt of all, when wee ſee men go about to ouerthrow the good and pure doctrine: let vs ſhewe what fayth there is in vs, and make confeſsion of it, by withſtanding Satans lies, and ſuch as ſeeke nothing but to bring troubles and ſtumblingblockes into the Church of God. That is one poynt. Againe, do we ſee God ſcorned and dallyed withall, and men talking of the holy Scripture to bring all religion in diſdaine? Let vs bee inflamed with a holy anger, for it is a cauſe whiche ought too moue vs, and greeue vs, when wee ſee Gods honour wounded, and his religion miſuſed. So then let vs ſhewe that wee haue yet too talke of God. Thirdely, when wee heare blaſphemyes flying abroade in the ſtreetes, or in the markets, or in vittayling houſes: let vs labour to reſiſt them to the vttermoſt of our power, that wee may ridde and clenze away ſuch abhomination from among vs. VVherefore as muche as in vs lyeth, let vs not ſuffer Gods name too bee reuyled. And for a concluſion, whenſoeuer wee ſee any euill raigne, let vs caſt a ſtoppe before it, and labour too amende it, and then will God doo vs the honour too acknowledge vs for his [Page] Proctors and Aduocates. But if wee doo otherwiſe, wee giue Satan the vpper hande, and are guiltie of betraying the name of God, for that wee made no account of the thing which is principall, and ſo ought too be taken. This is it which wee haue too marke vppon the wordes where Eliu ſayeth: that yet hee bath ſtill too ſpeake of God. Afterwarde hee goeth forward with the ſame ſentence, according alſo as it is a cace well woorthie that the faythfull ſhoulde imploy themſelues in it too the vttermoſt, yea and ſtreyne themſelues aboue all their forces, for when 10 he ſayeth, that wee will extende his knowledge a farre: therby hee ſheweth, that when wee ſpeake of God, wee muſt lift vp our mindes higher than oure naturall vnderſtanding mounteth. And in good ſooth, ſhall a man euer attaine vnto God, if hee iudge according, to his owne fancie and fleſhly reaſon? No. But wee ſhall rather darken his glorie. So then, if wee will glorifie God, let vs learne too reach out our knowledge farre and wyde, according as example is giuen vs heere. And howe? For a man ſhall neuer reach out his knowledge as hee ought to doo, too 20 ſpeake of God, except hee knowe that his Maieſtie is higher than all our vnderſtanding, and therefore that he muſt bee faine too come downe too vs, and too lift vs vp vnto him. Thus muſt wee humble our ſelues with all reuerence, too the ende that God may lift vs vp too him, and ſhewe himſelfe too vs, and make vs partakers of the doctrine whiche otherwiſe wee coulde neuer attaine vntoo. Yeſee then how wee muſt reach out our knowledge a farre when wee haue to deale concerning God. Nowe, were this well obſerued, wee ſhould profite after another 30 maner than wee doo, both by ſermons and lectures. But what? As for them that come too Sermons, howe are they diſpoſed too receyue the doctrine that is ſet foorth? It is ynough for them too come too the Church, and too ſhewe themſelues there. And therefore they goe theyr wayes as ill as they came, or rather worſe: for it is good reaſon that God ſhould puniſh thē with blindneſſe, which doo ſo deſpiſe the ineſtimable treaſure of his Goſpell. VVhen men come thither lazily without any minde, and there fall into their dumpes, and conſider not that it is 40 God which ſpeaketh vnto them, that they might do him honour, and receyue the thing that is gone oute of hys mouth: are they not traytors to God, in yeelding ſo little honor to the doctrine of ſaluation? That is the cauſe then why God blindeth them. VVhen we read the holy ſcripture, either wee will bee proude, ſo as we do but ouerrun matters vpon truſt of our owne wit, as though wee were ſufficient Iudges to determine vpon all things: or elſe we mingle Gods worde with our worldly affections. And furthermore, wee are ſo farre off from reaching out our 50 knowledge a farre: that wee bee as it were forepoſſeſſed with our owne fond and trifling imaginations, and with our wicked luſtes, which holde vs as it were locked and bowed downe, ſo as wee cannot lift vp our heades vntoo heauen. That is the cauſe why we ſee ſo ſlender profiting: and that ſuche as beare the name of faythfull, knowe not what God is, neither do deſire too knowe. Therefore let vs learne by the example of Eliu, to lift vp our knowledge, and to reach it out a farre when there is any talking of God: and let vs learne alſo to do him the honour, too 60 diſpoſe ourſelues too looke reuerently vntoo him. For that alſo is an accompliſhing of this ſaying of the holye Scripture, that God is neere vnto the lowly, and ſheweth himſelfe too ſuch as diſtruſt in themſelues, without challenging to them any drop of goodneſſe as of themſelues. And finally as often as we ſpeake of God, let vs not giue our owne braine the bridle, but let vs learne to reach out our knowledge further, Eliu addeth, that hee will proue him to be righteous which made him. Here we ſee whervnto all our talke ought to tend whē we ſpeake of God: namely to the mainteyning of his glory. And what doctrine ſoeuer is referred to that end, we muſt hold it for good and holy: like as when men reaſon and diſpute too diminiſhe the honour of God, it is certaine that there is nothing in them but frowardneſſe, howe faire colours ſoeuer they pretend. So then whenſoeuer wee ſpeake of God, let vs beare in minde to proue him righteous, that is to ſay, too yeelde him his duetie, ſo as hee may bee magnified at our handes, and wee acknowledge him ſuche as hee woulde bee knowne to bee, that all mouthes may bee ſhette, and haue no occaſion too miſlike of him. Thus yee ſee that the talke which wee ought to haue concerning our God, muſt bee to ſanctifie his name: according alſo vs wee deſire in the prayer that wee vſe euerie daye. And Eliu addeth immediately, that his woordes ſhall bee voyde of vntruth, and that he will ſhewe vnto Iob that his knowledge is perfect. Heere hee proteſteth that hee will not mingle anie thing with the good doctrine, nor go about too diſguiſe it. And ſurely it is one poynt further whiche wee ought to marke well, that when wee open our mouth to treate of God and of his workes and worde, there muſt not bee any mingling with it, but pureneſſe muſt be kept, ſo as all that euer wee ſpeake be whole and ſound. For as for him that mingleth good matter and euil matter togither, what dooth he elſe, but bring good meate, and well ſeaſoned to the taſte, which yet notwithſtanding is poyſoned? Euē ſo is it with all ſuch as make a faire ſhewe, and do indeede alledge good and true ſayings: and yet notwithſtanding do interlace them with lyes and errours. Let vs marke well then that hee which executeth the office of a Teacher, muſt not onely regarde to haue good ſayings, but ſpecially indeuer too haue this ſimplicitie, that hee neyther adde nor diminiſhe anie thing from Gods pure doctrine. And therefore if wee will haue a well ruled fayth, we muſt go by that lyne and take good heede, that in teaching, wee vſe nothing too guide vs, but the pure will of God, and that all our wordes be referred and conformable therevntoo. But if wee handle things otherwiſe, and deale not with ſuch ſoundneſſe and vprightneſſe as God requireth, who (as wee ſay) will haue his worde preached in ſingleneſſe, I ſay if we haue not that minde with vs: we ſhall perceyue in the ende, that we haue beene out of the way. Heere then wee be taught too receyue the pure and holy doctrine as wee ought to doo, and too ſee that it bee not mingled. For what a thing is it, too mingle poyſon with good drinke or good meate? That is the thing which wee haue too conſider in Elius wordes. And whereas hee ſayeth, that hee will bee perfect in knowledge towardes Iob. It is of ſome men referred vntoo God, as if Eliu ſhoulde ſay, that in the ende Iob ſhould perceyue, that it was not for him too ſet God too ſchoole, as wee haue ſeene heretofore that hee went about to doo: not of ſette purpoſe, [Page] but bycauſe that by his murmuring it might ſeeme that hee woulde haue ruled God after his owne manner: and that bycauſe hee contented not himſelfe with hys dooings, hee woulde haue founde fault with him, and haue reſerued his ordinaunce. For this cauſe (as ſome thinke) Eliu ſayth here, that God ſhall bee found perfect in knowledge. Howebeeit this ſaying ought rather too bee referred too him that ſpeaketh: as if hee ſhoulde ſay, thou ſhalte perceyue that I am a faythfull teacher. His meening then is, that foraſmuche as hee will ſpeake 10 in Gods name, Iob ought well too admitte his woordes, bycauſe hee woulde not mingle nor adde any thing of his owne, but handle the true doctrine perfectly, euen as hee had receyued it of God. Therefore when a man that preacheth God, magnifieth his doctrine, it muſt not bee taken as though he aduua [...]ced himſelfe too much: for we muſt exalt Gods truth aboue all loftineſſe, ſo as nothing may deface it. Thus yee ſee after what maner Eliu ſpeaketh here. It is not to vaunte himſelfe in his owne perſon, but too the ende that the doctrine whiche hee bringeth,20 (according as it is of God) might bee receyued, and euery man humble himſelfe vnder it. And doubtleſſe it is a monſtrous thing, when men fall too ſtriuing agaynſt it. VVherefore let vs vnderſtande that there is ſuche a perfection in it, as all the worlde ought too holde their mouthes ſhette, and acknowledge that God ſhoulde bee ſo honoured when he ſpeaketh to vs, as euery man ought to obey him. But nowe let vs come to the generall matter that is conteyned heere. Hithertoo Eliu hath vſed a Preface, and nowe he entereth into the pleading of Gods 30 cace, and ſayth, that God being ſtrong deſpyſeth no man, Verely (ſayth he) that is of ſtrength and courage. Heere hee taketh a grounde to ſeparate God from men, and too take him out of their number, too the intent wee ſhoulde not thinke of him as of oure ſelues. For the verie cauſe why wee iudge amiſſe of him, is for that wee woulde alwayes faſhion him after our ſmalneſſe, as who ſhoulde ſay there were not an infinite difference of power betwixt him and vs. Then if men go about too reſemble God vntoo a mortall man, it is a defacing of his Maieſtie,40 and yet for all that, it is more than ordinarie, inſomuche that wee finde it in all caces by experience. If God vſe any rigour, wee fall too ſurmiſing this or that, and take occaſion too repine agaynſte him: and if hee threaten vs, wee are not awhitte moued at it. For wee beare oure ſelues in hande, that his anger will paſſe ouer. And what is the cauſe of ſo beaſtly a preſumption? It is for that wee diſcerne not God from his Creatures. Alſo on the contrary part, when God promiſeth too receyne vs too mercie, wee cannot bee perſwaded that it 50 is ſo. For wee bee letted and hindered by oure owne imaginations [whiche make vs too thinke] what? I haue offended him ſo muche, and ſo muche. VVee make him alwayes lyke a mortall man, and therefore it is ſayd in the Pſalme, Looke howe farre the Heauens are from the Earth, ſo farre are my thoughtes from yours. And hee confirmeth the ſame ſaying by his Prophete Eſay. Howe nowe ſayeth hee, thinke yee that I am angrie after your manner? Thys ſerueth too ſhewe vs, that although wee haue prouoked hym too the vttermoſte,60 yet will hee bee mercyfull ſtill: and that although wee bee totoo vnwoorthie, yet will hee not ceaſſe too reache oute his helpe vntoo vs. So then wee ſee that this doctrine of Eliu is not ſuperfluous, but exceeding muche for oure behoofe, bycauſe there are verie few that can withholde from mingling God with men, ſo as no difference can bee perceyued betwixte him and his creatures, and yet notwithſtanding it is tolde vs, that there is greater difference betweene God and vs, than there is diſtaunce betweene Heauen and Earth. Therefore wee muſte not meaſure his thoughtes by ours, nor ſpeake any thing of him after oure owne imagination: For that were an vtter peruerting of all. Then let vs rememberhowe Elius meening is in effect, that God ought too bee ſo exalted aboue all Creatures, as menne may not preſume too iudge of him after their owne naturall reaſon, nor after the diſpoſition of things whiche they ſee heere bylowe: but conſider that hee is a farre other thing, and as farre differing from vs, as the daye differeth from the night. And for proofe heereof, hee ſayeth, that God beeing ſtrong reiecteth no man. For what is the cauſe that a mortall man ſeeketh too hurt his neighbour, and puncheth him with his elbowes too ouerthrowe him, or to make him to ſtumble by ſome meanes or other? Euen the enuie and ſpight that one beareth too another, and alſo the feare that they haue whiche maketh them too ſaye, ſuch a one may doo mee harme, and if ſuche a man bee aduaunced I ſhall bee plucked backe by it. So then, bycauſe there are ſo manie infirmities in men, they are alwayes afrayde, leaſt theyr neighbours ſhoulde bee aduaunced too muche. That is the cauſe why they are full of contentions and quarelles: That is the cauſe why they woulde alwayes haue them diminiſhed that are in too great authoritie and credite. That is the cauſe why menne labour after that ſort too bring their neigbours lowe. Nowe let vs ſee if wee can finde anie ſuche poynt in God. No, no: For hee is too greate too enuie vs, hee paſſeth not what men ſay. For coulde wee eyther hurt God, or diminiſhe his honour though wee were neuer ſo great? There is no king nor prince that can aduaūce his Throne aboue the Clowdes: but as for God, hee is aboue the Heauens, yea and aboue the Angelles: and as for men, what are they? The Prophete Eſay ſpeaking of mennes pryde, when they woulde ſo aduaunce themſelues, ſayeth that they are like Graſhoppers. Yee ſee that when Graſhoppers skippe, they make a great leape, bycauſe their legges bee long, but yet are they fayne too fall by and by too the grounde againe, or elſe they bee as Frogges. Thus yee ſee what compariſon the Prophete ſetteth downe, too ſcorne the vainegloriouſneſſe of men. For admite wee coulde flee aboue the Clowdes: admit wee were fellowes with the Angelles: yet wee ſee that they doo worſhippe the ſoueraine Maieſtie of God, and are feyne too hyde their eyes with their winges, according as it is ſayde in the prophecie of Eſay. God then is no [...] afrayde that wee can doo him any hurt, neyther will hee beare vs any enuie as thoughe wee were able too anoy him: his Maieſtie ſhall alwayes continue vnappeached ſpight of oure teeth. Seeing it is ſo, wee muſt conclude that there is no proportion betwixt him and vs, nor imagin that when God is offended hee hath good cauſe too [Page] bee angrie, for feare leaſt men ſhould bereeue him of his right. True it is, that men are blameworthie for ſo doing, but yet can not any thing preiudice him at all. So then there is no infirmitie in him, that hee ſhoulde enuie hys creatures: for hee is great. And Eliu addeth moreouer, that hee is great in ſtreength of heart, or that hee is mightie in vertue of minde. Herein Eliu toucheth another vice which is in men. For euen they whiche are mightie, and ought not to enuie their inferiours, are notwithſtanding ſo womaniſh hearted, that they are afrayde of them: according 10 as wee ſee, that euen kings and princes whiche are of a ſpightfull nature, are ſorie when they ſee any vertuous man. And why? For there is no true nobleneſſe in themſelues, to ſay, God hath ordeyned me too aduaunce men of vertue, and too eſteeme them and honour them: but cleane contrariwiſe, foraſmuche as they bee bace minded themſelues, they would haue all the world like them, and are aſhamed too ſee an honeſt man. If there bee a prince that would wallow in all filthineſſe, and keepe a ſtewes in his Court: It greeueth him too haue his lewdneſſe diſcouered,20 whereas whoredome reigneth euerie where, yet doth he ſeeke ſtill to get more libertie to giue himſelfe to all lewdneſſe. For aſmuch then as men are ſeene too bee ſo bace minded: Eliu ſayeth, that wee muſt not imagine God too bee after that faſhion. And why? For beſydes that hee is mightie, and men are notable too reache vntoo him, hee is alſo mightie in vertue of minde, hee lyketh well of vertue, Iuſtice pleaſeth him, hee alloweth goodneſſe, and hee ſeeketh by all meanes too ſhewe that the more vertue that there is in men, the better he is ſerued 30 and honoured. For the thing wherein the glorifying of God conſiſteth, is that men ſhoulde bee vertuous. If a king ſee any of his ſubiectes more woorthie of commendation than himſelfe, it miſlyketh and greeueth him. VVhy ſo? Bycauſe the thing whiche is in others wanteth in himſelfe. But it is not ſo with God. For why? Haue men any goodneſſe of their owne nature? No: but wee muſt bee faine too receiue it of God, he is the wellſpring from whence it muſt come. Seeing it is ſo, God needeth not too feare that his honour ſhould be darkned by mens 40 vertues. But marke heere what wee haue too conſider: we ſhall neuer knowe God to bee righteous and mightie in himſelfe as wee ought to doo, if wee conſider him but by our naturall wit. And why? For our mindes are too groſſe and heauie too mounte ſo high. But when wee ſee the vertues and graces whiche hee dealeth vntoo men: thoſe are fayre myrrours and liuely pictures wherein hee ſheweth himſelfe: and the more that men walke in righteouſneſſe, the more is hee continually magnifyed, as in the thing wherwith hee is ſerued and honoured. So then 50 wee ſee nowe, that wee muſt no more match God with men, nor iudge of him after our guize and fancie: but he muſt be vtterly ſepatated from them according as in verie deede the heauen is not ſo farre off from the Earth, as there is diſtance betwixt him and vs, as I haue alledged alreadie out of the Pſalmes and the Prophet Eſay. And nowe after that Eliu hathe ſpoken ſo, hee addeth that whiche I haue touched alreadie: that is too witte, that although many things bee out of order in this worlde: yet a man maye perceyue the markes of Gods prouidence.60 And vndoubtedly, although God do not as nowe keepe one vnchaungeable rate: yet notwithſtanding it is well ſeene, that God is aboue all the things in this worlde: and that if hee guided not the ſterne, there woulde bee a horrible confuſion euerie where. Therefore let it ſuffice vs too haue heere ſome markes of Gods prouidence, too the ende wee may giue him his due glorie, and ſay, Lorde thou arte Iudge of the worlde howeſoeuer things fall out. And althoughe thou leaue many ſinnes vnpuniſhed, and cauſe the righteous and innocent too ſuffer many afflictions: yet neuertheleſſe, wee perceyue that all thinges are guided by thy hande, and thou haſte ſouereyne dominion ouer all things. Yee ſee then what Eliu treateth of heere, and firſt of all hee ſayeth, that God quickneth not the wicked, that hee giueth iudgement too the afflicted, and that hee turneth not away his eyes from the righteous. Theſe ſentences whiche Eliu taketh, are generall: and alſo it behoueth vs generally too conclude, that God is righteous euen when wee perceyue not any ſigne of his righteouſneſſe. And wee muſt remember the thing that hath beene declared afore: which is, that when wee ſee that things are not ſet in ſo good order and perfection as wee woulde wiſhe: it muſte put vs in minde, that God will one daye iudge the worlde in the perſon of his ſonne, according too the article of our beleefe, that Ieſus Chriſt muſte come too iudge both the quicke and the deade: and truely (as I haue ſayde) if all things were diſpoſed as were too bee wiſhed: what a matter were it? VVee ſhoulde no more looke for the laſt reſurrection. Doo wee then ſee that God executeth not all his iudgements, but reſerueth ſome too himſelfe? Let the ſame confirme vs in the hope of the laſt daye, and of the comming of the Lorde Ieſus Chriſt, vntoo whome God his father hath giuen all power, too the intent hee ſhoulde appeare in his Maieſtie, too right all things that are out of order, and too ſet them at a ſtay. And when wee ſee that God puniſheth ſome offences, and delyuereth thoſe that are his: whether it bee our ſelues or others, let the ſame ſuſfiſe vs too allowe of his prouidence. I ſee that God hathe puniſhed ſuche a fault: then muſte I conclude that hee hath ſhewed mee as it were a myrrour of his iuſtice, and that the wicked ſhall come too account before him. For why, hee accepteth no perſons, hee is not an earthly Iudge that wil doo good iuſtice by ſtartes, ſo as if there bee ſome fault committed, it ſhall bee puniſhed with great rigour, and in the meane while, many others ſhall bee let ſlippe through ſome briberie or parcialitie, and ſo ſhall the Iudge bee quite and cleane chaunged. This is euident, inſomuch that all the Iuſtice in the worlde, yea euen the beſt that is too bee founde, is but theeuiſhneſſe bycauſe it proceedeth not of a good and ſounde minde that holdeth out continually. But there is no ſuche thing in God: hee is not moued with fauour, nor corrupted with rewardes. VVhat then? Hee iudgeth according too the truth. Seeing it is ſo: wee muſte needes conclude, that when God puniſheth an offence, therein he ſheweth vs that nothing eſcapeth him but that all our woorkes muſt come too account before him, and that although they bee hidden at this daye, ſo as they bee not perceyued at the firſt, yet wee ſhall bee neuertheleſſe guiltie when wee come thither. So then, let vs learne too practiſe this leſſon that is ſhewed vs heere, that is to [Page] wit, that God turneth not away his eyes from the righteous, no [...] quickeneth the wicked. And howe ſhall wee knowe that? Not alwayes, nor all after one rate, as I haue ſayde afore but yet God giueth vs ſufficient proofes, too conclude that hee watcheth ouer the Godly, too the ende too maynteyne them, and that hee keepeth them in his protection, pitying them, and deliuering them from all daungers. I ſay, wee ſee ſuche examples heereof, as we muſte needes haue this matter fully ſettled and concluded in vs. Furthermore, wee ſee alſo that God lifteth 10 vp his mightie hande too repreſſe mennes iniquities, howebeeit not alwayes: For▪ hee leaueth many of them vnpuniſhed, winking at them, yea and making countenance, as thoughe hee fauored the wicked in many caces. But I haue ſhewed alreadie, that the ſame muſte confirme oure fayth, and that wee muſte bee fenced agaynſt ſuche ſtumbling blockes, by knowing that God reſerueth thoſe things till the latter daye, whiche hee accompliſheth not as nowe. But howeſoeuer the worlde go, wee ſee that inaſmuche as God puniſheth ſuche offences,20 hee hateth and abhorreth ſinne. And therefore it behoueth vs too iudge therevpon▪ that hee quickneth not the 30 wicked. But as this doctrine is ſet downe heere too teache vs too glorifie God in all reſpects: ſo alſo let vs marke that it muſte edifie oure fayth, and teache vs the feare of God. Do wee then ſee that God turneth not away his eyes from the Godly, but hath pitie vpon them too helpe them? Let vs bee ſtabliſhed in truſte of hys goodneſſe, that wee may reſort vntoo him as oft as wee bee afflicted. Haue wee ſeene that God hath deliuered any man, or that hee hath deliuered our ſelues? Let the ſame make vs too returne too him, and ſay, howe nowe? My God hath made mee too feele by experience, that hee is readie too helpe all ſuche as truſt in him: and the Scripture ſayeth vntoo vs, Come vntoo mee all yee that labour, and are heauie loden, and I will refreſhe you. Yee ſee then, that all the recordes which God giueth vs, witneſsing that hee will not turne away his eyes from the Godly, muſte confirme vs in the promiſes of his goodneſſe whiche hee giueth vs. Alſo on the contrarie part,40 whereas it is ſayde, that God quickneth not the wicked: let vs learne too take the vſe of it. Do wee ſee any crime puniſhed? Let it prouoke vs too walke in feare, and to ſay, there is no dallying in this cace with God. VVhy ſo? For hee chaſteneth ſuch a one too the intent too inſtruct vs by his harmes. For it is a great fauour that God ſheweth vs, when hee giueth vs ſuch examples of his rigour and wrath, as wee neuertheleſſe without being touched, may take warning too eſchue his vengeance, which was readie for vs, and which hee might haue made vs too feele. Thus yee ſee that all the examples of the chaſtiſements and corrections which God doth in this worlde, ought too ſerue too our learning. True it is that wee can well ſay, God is righteous, and ſuch a one hath his due reward: wee can skill to condemne ſuch as haue done amiſſe, and too allowe the corrections that God ſendeth them: but in the meane while, wee applie not the thing too our owne vſe, and yet were that the principall poynt. VVhen I ſee that God puniſheth a man, I muſt enter intoo my ſelfe, and looke if I bee not attainted with the ſame vice, or whether I bee not as guiltie in ſome other reſpectes. And therevpon I muſt humble my ſelfe, and walke more aduiſedly than I haue earſt done. Furthermore, wee haue yet one other frute too bee taken of the chaſticements that God ſendeth. Therein wee ſee alſo that God hath care of his children. If God beate downe thoſe that haue troubled one and wronged another: why doth hee it but too take our quarrell in hande? So then wee ought too be the better minded to ſerue God, when wee ſee him ſet himſelfe agaynſt our enemies, and thunder vpon them, after hee hath ſuffered them to haue their ſcope for a tyme. And therefore (as I haue declared afore) we ought too be the more confirmed to leane vnto his promiſe by fayth, without doubting that he will ſhewe himſelfe a father towardes vs. And therewithall we muſt bee hilde in his feare, that wee may preuent all the vengeance which wee ſee to light vpon the wicked, and vpon the deſpiſers of his maieſtie.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults, praying him too make vs feele them in ſuch wiſe, as wee may learne to bee ſorie for them, yea and too bee angrie and greeued at our vices, and ſinfull luſtes, ſo as wee may ſeeke earneſtly too haue his righteouſneſſe raygne in vs, and too bee refourmed too his holy will, and that moreouer foraſmuche as wee haue too fight agaynſt the temptations of this preſent life, hee will giue vs armour too defende our ſelues withall, that althoughe wee knowe much miſerie and wretchedneſſe in our ſelues, yet wee may not doubt but that hee will vphold vs, and ſupplie our wantes by his grace, according as wee knowe that all perfection of vertue and goodneſſe is in him, to giue the ſame vntoo vs, according as hee knoweth vs too haue neede. That it may pleaſe him to graunt this grace, not onely too vs, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules, &c.

The .Cxl. Sermon, which is the ſecond vpon the .xxxvj. Chapter.

6 He quickneth not the vvicked, but giueth iudgement to the afflicted.

7 He vvill not turne his eyes avvay from the righteous, hee vvill ſet kings in their ſeates and they ſhall bee exalted for euer.

8 If they be in the ſtockes, and bound with the cordes of affliction.

6 Hee vvill ſhewe them their faultes, and make them feele their ſinnes, and they ſhall bee touched vvith them.

10 Hee vvill open their eare to the ende to amende them: hee vvill ſpeake vnto them, and make them depart from iniquitie.

[Page]11 If they heare him and obey him, they ſhall paſſe their dayes in proſperitie, and their yeares in glorie.

12 If they heare not, they ſhall paſſe by the ſvvorde, and be conſumed vvithout knovvledge.

13 The hypocrites of heart do put to vvrath: they crie not euen vvhen they be bounde.

14 Therefore their ſoule ſhall die in youth, and their life among the vvhoremongers.

AFter that Eliu hath generally ſayd that God turneth not his eyes frō the righteous, but hath a care of him: and contrarywiſe, that hee quickneth not the 10 wicked: he addeth particularly for the better proofe of Gods prouidēce, that be giueth iudgement to the afflicted. For if a poore man that is vtterly deſtitute of ſuccour, & an outcaſt in the world, is neuertheleſſe deliuered from vexation and trouble: the ſame muſte needes proceede of God, yea I ſay, it muſte needes bee fathered vpon God. For if we haue no ſtay in the worlde, and yet haue ſtrong and mighty enimies: what is to be ſayd, but that we are vndone, and that there is no more hope of our life? Then if wee recouer,20 it is manifeſt that God worketh in that behalfe. So, it is not without cauſe that Eliu dothe purpoſely ſet downe this ſaying for a proofe that God gouerneth all things heere beneath. Alſo hee ſetteth downe a ſecond example of Gods prouidence: namely the gouernement of Princes and of men that ſit in the ſeate of Iuſtice: wherein wee perceyue that God is righteous, and that he will not haue things to bee out of order. And although there bee not a continuall rate euenly kept at all tymes (as was declared yeſterday) yet notwithſtanding when wee ſee that there 30 is any order in the world, therein we may ſee as it were in a glaſſe, that God hath not ſo lette looce the reynes to all confuzion, but that he doth ſtill ſhewe vs ſome ſigne and token of his iuſtice. And vndoubtedly if a man conſider on the one ſide what the nature of man is: and on the other ſide after what maner the gouerners and magiſtrates and ſuch as haue the ſwoorde of iuſtice in their hande do diſcharge themſelues: hee ſhall ſee and eaſely diſcerne it to bee a miracle of God that there is any common weale amongs vs, yea and we muſt needes know it and perceyue 40 it. I ſay that the nature of men is ſuch, that euery man would bee a Lord and Mayſter ouer his neyghbours, and noman by his good will would bee a ſubiect. Seing then that our Lord ſuffereth not the ſtrongeſt to preuayle, but that there is ſome feare and obedience towards thoſe that are in preheminence: therein it is to bee ſeene, that God doth not onely brydle: but alſo fetter mens nature, to the ende that the ſayd pryde auaunce not it ſelfe ſo high, but that publike gouernment ſhoulde bee aboue it. And agayne wee ſee that all men are giuen too euill, and their 50 Iuſtes are ſo boyling, that euery man would haue libertie to do as he liſt, and no man be vnder correction. Therefore it is too bee concluded that the ſtate of gouernment commeth of God, and that therein hee ſheweth that his creating of men was to the end they ſhould behaue themſelues honeſtly and modeſtly. And for the ſecond poynt, we ſee how Kings and Princes and ſuch as are of meaner ſtate, behaue themſelues when God hathe armed them with the ſwoorde of Iuſtice, and how they turne all things vpſide downe, in ſomuch that it ſeemeth that they intended 60 to ſpite God, and too diſanull his ordinance. Now if they which ought to mainteyne peaſeably the order that God hath ſet, inforce themſelues too ouerthrowe it, and fight as it were of ſet purpoſe to bring things to confuziō: and yet for all that the ſtate of gouernement continueth ſtill in the worlde, and things are not ſo vtterly confounded, but that there abide ſtil ſome marks of the thing that God had ſtabliſhed: Is it not too bee ſeene therein, that God is double righteous? And therefore it is not without cauſe, that Eliu, after hee hath ſpoken of the ſuccoring of the poore by God, addeth immediately one other kinde, namely that God ſtabliſheth Kings, and that not for one daye, but too the intent that the ſame order ſhoulde ſtand for euer in the world. True it is that there are many chaunges off and on, and that there fall great alterations vppon Principalities and Lordſhippes: and therein God ſhewed alſo that it is his office too pull downe the prowde. But yet neuertheleſſe, euen in deſpite of men and of all their rage, there ſhall ſome order remayne ſtill heere belowe, I ſay euen in reſpecte of tyrants. If a King reygne wrongfully, ſo as hee bee a deſpizer of God, and full of crueltie, outrage, and vnſatiable couetouſeneſſe: yet notwithſtanding hee muſte bee fayne too keepe ſome ſhadowe and countenance of Iuſtice, and hee cannot go beyond it. VVhereof commeth that, but bycauſe God ſheweth himſelfe there? And therefore lette vs learne to profite our ſelues in ſuch wiſe by the things that are ſeene in this world, as God may be glorified at our hand, as hee deſerueth: and ſpecially when wee ſee him deliuer the poore that are vtterly oppreſſed, & nother haue, nor hope for any ſuccour at mens hands: let vs there conſider his mightie power and goodneſſe, and diſpoze our ſelues too yeeld him his due prayze. This (ſay I) is the thing that we haue to note. Howbeit herewithall, to the intent to proue our ſelues to be Gods childrē, let vs beware that we lend our helping hand to ſuch as are wrongfully perſecuted, & that according to the abilitie which God giueth vs, we do ſuccour ſuch as are trodē vnder foote, & haue no meanes to reuenge or beare out themſelues. VVee muſt (I ſay) do our indeuer in that behalf, and ſtreyne our ſelues too it in good earneſt. Secondly, ſith wee ſee gouernours and men of authoritie ſo froward and ſpitefull, and yet notwithſtanding that God ſuffereth them not to fall quite out into all diſorder: there let vs humble our ſelues to honour his prouidence, aſſuring our ſelues that if hee reſtreyned not their wickedneſſe, wee ſhould be ouerwhelmed with an horrible fludde, and all ſhoulde bee ſwallowed vp and drowned out of hand. Therefore it behoueth vs to magnifie God in that wee ſee there remayneth ſome iuſtice & good order, although that ſuch as reygne and holde the ſwoorde in their hand, be vtterly wicked and giuen to all naughtineſſe. So then, let vs conſider the ſame, and let vs (aſmuch as in vs is) maynteyne the order of iuſtice, for ſo much as it is a ſoueraine benefit that God beſtoweth vpō mankinde, and that therein alſo it is his will too hauē his prouidence knowne vnto vs. And ſith we ſee [...]hat Princes [Page] and Magiſtrates and all officers of Iuſtice are ſo far out of ſquare: let vs bee ſory to ſee the order ſo peruerted which God had dedicated to the welfare of men: & not only let vs abhor ſuch as are the enimies of God, & withſtand the order of gouernment which he had ſet ouer thē: but alſo let vs know, that they be the frutes of our ſins, to the intēt we may impute the fault & cauſe of the whole miſchiefe to our own ſelues. Thus ye ſee what we haue to remēber in this text. Now let vs come to that which Eliu addeth: He ſayeth that if the good men, or elſe if the great men of 10 whom he had ſpoken, whom God had exalted to high degree and dignitie aboue the reſt of the worlde, bee at any time ſet in the ſtockes: I ſay if they be at any time brought downe, euen too ſhame and reproch, ſo as men put them in pryſon and fetter them, and they bee tied to confuzion with coardes: yet notwithſtanding God forſaketh thē not in ſuch neceſsitie, but maketh them to feele their ſinnes, and telleth them the faults that they haue committed, to the ende that vpon knowledge of them, they may amend them & returne into the right way, and he openeth their 20 cares, to the ende they ſhould bethinke thēſelues the better, and know thēſelues. Eliu then ſheweth here, that whē God ſeemeth vnto vs to ſhet his eyes, and to regard nomore the gouerning of men: hee hath iuſt cauſe ſo to do: and that although wee thinke it ſtraunge, yet muſte wee acknowledge that hee is iuſte and rightuous in all his doings, and that wee haue cauſe [...]oo glorifie him. Truely it behoueth vs too beare continually in minde all the things that haue beene treated of heretofore: that is to wit, that things are not ruled in this worlde all after one rate, and 30 that God reſerueth a great part of his iudgements which he intendeth to execute, vnto the latter day, to the intent that we ſhould always liue in hope, wayting for the comming of our Lord Ieſus Chriſt. And it muſt ſuffize vs too haue ſome tokens whereby to perceiue the things that are [...]olde vs heere. Nowe then, the intent of Eliu is too preuent a ſtumblingblocke that menne might conceyue, whē they ſee good & rightuous folkes trampled vnder foote, and God layeth them open too the tyrannie of the wicked, and the worlde troubleth them without cauſe, ſo as 40 although they haue not done any bodie wrong, yet neuertheleſſe menne ceaſſe not too moleſt them. For when wee ſee that: it ſeemeth too vs that God thinketh not vpon the worlde, ne looketh ſo farre as vnto vs, but letteth fortune alone with the rule of all things: Lo howe oure eyeſight is immediatly dazeled at the beholding of things that are out of order, and there is nothing more eaſie with vs than too ſtumble. For this cauſe Eliu ſheweth vs heere, that although good menne be perſecuted, or elſe if ſuch as were aduaunced too great eſtate bee ouerthrowne,50 ſo as God ſeemeth too confounde heauen and earth togither: wee muſte not therefore bee too ſore diſmayed in oure mindes. And why? For God hath ſome iuſtereaſon to do it, which wee be not able too conceyue at the firſte brunt. But let vs tarie with pacience, and wee ſhall knowe that God will make ſuch afflictions to do vs good, and that they tende too a good ende. And why? For then (ſayeth he) doth God ſhewe them their ſinnes that are ſo tormented, and maketh them to perceyue what they be: and that is to the ende to bring them to good amendment.60 Nowe then, here wee ſee, firſt of all that wee muſt not deeme things by outward apparance, but gage deeper and ſeeke the cauſe that moueth God to doo the things which wee thinke ſtraunge at the firſt ſight. It ſeemeth cleane contrarie to all reaſon, that a good man ſhould bee ſo perſecuted, and that euery man ſhould ouerrunne him: howbeeit God knoweth why hee doth it. Therefore wee muſt haue an eye to the end, & not be to haſtie to ſhoote foorth our verdit at the firſt daſh, as they do which iudge at all auentures. Now then what is the ende of our afflictions? It is to make vs to perceyue our ſinnes: and it is a very notable poynt, whereof wee may gather a very profitable leſſon. True it is that wee heare it oftentimes ſpoken of: neuertheleſſe wee cannot heare of it to much: for wee know that afflictions are ſo irkſome to vs, that euery of vs falleth to chafing as ſoone as wee feele any ſtrype of the rodde at Gods hande, and wee cannot comfort our ſelues nor keepe our ſelues in pacience. And therefore ſo much the more behoueth it vs to marke well this doctrine, that when God ſuffereth vs too bee vexed euen wrongfully as in reſpect of the world: euen then doth he worke our welfare, in that it is his will too make vs feele our ſinnes, and to ſhew vs what we be. For in time of proſperitie wee bee blinde: and ſurely wee ſhall not know aright what is conteyned here, vnleſſe God bring vs too it by his chaſtyzements. Are wee at our eaſe and in pleaſure? Euery of vs falleth aſleepe and flattereth himſelfe in his ſinnes, in ſomuch that our proſperitie is as a drunkenneſſe to caſt our ſoules into a dead ſleepe. And (which woorſe is) when God letteth vs alone in peace, although wee haue offended him a thouſand wayes: yet wee ceaſſe not too ſooth our ſelues, bearing our ſelues in hande that we be in his fauour, & that he loueth vs bicauſe he ſcourgeth vs not. Ye ſee then that menne cannot perceiue their owne ſinnes, if they be not driuen by force to knowe thē ſelues. And therefore ſeing that proſperitie maketh vs drunken after that ſort, and that when we be at reſt, euery man flattereth himſelf in his ſinnes: it ſtandeth vs vpon too ſuffer God paciently too ſcourge vs. For affliction is the true ſchoolemiſtreſſe to bring men to repentance, to the ende they may condemne themſelues before God, and being ſo condemned learne to hate their ſinnes wherin they weltered aſore. Therefore, when wee knowe the frute of the chaſtizements that God ſendeth vs, wee will beare them with a meelder and quieter minde than wee doo. But it is a piteous caſe too ſee howe recheleſſe wee are, bycauſe wee know not that God procureth our welfare by afflicting vs after that maner. Furthermore lette vs marke well, that wee muſte not looke vpon the viſible hande of God for the feeling of our ſinnes. For it may come to paſſe, that God will giue menne the brydle, ſo as they ſhall perſecute vs, yea euen vniuſtly, when wee ſhall not haue done them any wrong. But yet euen in that cace it behoueth vs too learne, that God calleth vs vntoo his ſchoole. For his forbearing too ſmyte vs with his owne hande, and putting of vs intoo the handes of the wicked, is to tame vs and meeken vs the better: and then doth hee put vs too the more ſhame. Then if the wicked haue their full ſcope, ſo as it lyeth in their hande too torment vs, and they doo the woorſt that they can vnto vs: It is all one as if God ſhoulde tell vs, that wee bee not woorthie to bee beaten of his owne hand, and that he intendeth [Page] too ſhame vs. So much the more therefore muſt wee bee prouoked too thinke vppon our ſinnes, and too bee ſorie for them, and therewithall too marke how Eliu addeth, that God dooth then open our eares. That ſaying betokeneth twoo things in the holy Scripture. For ſometymes it ſignifieth but too ſpeake too vs: and ſometymes it ſignifieth too touche our hearts in ſuch wiſe as wee heare what is ſayde too vs. God therefore openeth our eares, when hee ſendeth vs his woorde, and cauſeth the ſame to bee ſette before vs: and agayne hee openeth our 10 eares, or hee vncouereth or vnſtoppeth them (for the Hebrewe woorde doth conueniently importe as muche) when wee ſuffereth vs not to bee deafe too his doctrine, but giueth it enterance into vs, to the ende wee may receyue it and bee moued with it, and that the power therof may ſhewe it ſelfe. Theſe (I ſay) are the two ſortes of opening our eares, which wee dayly perceyue God to vſe towards vs. Alſo hee openeth the eares of thoſe whom hee afflicteth, in that hee giueth them ſome ſigne of his wrath, thereby to teach them to bethinke themſelues better 20 than they haue done. If a man demaunde, what then? dothe not God ſpeake too vs when wee bee in proſperitie? Yes ſurely doth he: but his voyce cānot come vnto vs: for we be fraughted aforehād with our owne delights and worldly affections. And vndoubtedly wee ſee, that when men haue their fill of good cheere, and may make merry at their owne pleaſure, and liue in helth and welth, they ouerioy themſelues. There is none other talke with them thē, but of ſporting: in ſuch wiſe as God is no more heard among them. But afflictions are meſſengers of his 30 wrath, and then are wee touched with greefe for offending him, ſo as we call our ſelues home againe. And ſo afflictions muſte generally ſerue for inſtruction too ſuch as receyue thē, ſo as they may drawe homeward vnto God, from whom they haue hilde themſelues aloofe before. Marke that for one poynt. Yet notwithſtanding men ſuffer not themſelues too bee gouerned by God, vntill hee haue ſoftened their harts by his holy ſpirite, and opened the paſſage for the warnings that hee giueth, and perced mens eares that they may yeelde them to his ſeruice and 40 obedience, at it is ſayd in the Pſalme. This is it which wee haue to marke. And therefore when wee be afflicted, firſt let vs remember, that it is all one as if God ſhould ſpeake vnto vs and ſhewe vs our ſinnes, and indited vs to the intent too drawe vs to repentance. Howbeeit foraſmuch as wee be dull vpon the ſpurre, or (which more is) wee bee vtterly ſtubborne and deafe vntoo all the warnings that hee giueth vs: It behoueth vs to pray him too perce our eares, and too open them in ſuch wiſe to his inſtructions, as the ſame may turne to our profite: and that hee ſuffer 50 not the ayre onely to be beaten, without touching of our heart: but that hee moue vs too come and returne vnto him. Otherwiſe let vs bee ſure wee ſhall doo nothing but chafe at him, and reiect his corrections: accordings as experience ſheweth in moſte men, that ſuch as are ſmitten with Gods ſcourges amende not for all that, but rather wexe woorſe and woorſe. Then ſith wee ſee ſuch examples, let vs learne that all is to no purpoſe till God open our eares, that is to ſay, till the haue made vs to heare him ſpeake to vs by the woorking of his holy ſpirite, and alſo 60 too obey him in that which wee haue ſo heard. Lo what we haue to marke vpon this ſtreyne. Now he addeth immediatly, that if they heare and obey, they ſhall ſpende their dayes in weale, and their yeeres in glory: but if they berken not too him, they ſhall paſſe by the ſwoorde, and dye without knowledge. Heere Eliu ſheweth vs yet better, the profite that wee haue by being in aduerſitie. It is vndoubtedly a great benefite, and which cannot bee ſufficiently valued, when we be drawne to repentance, and that whereas wee were in the high way to damnation, our Lord bringeth vs backe to himſelfe. I ſay it is a thing that ought to aſſwage all the ſorrowe of our afflictions. Howbeeit there is yet much more in it: namely that our Lorde ſheweth vs by proofe, how profitable the ſame is for vs, to the ende wee may bee deliuered from our aduerſities and ſuccored by him, and he ſhew himſelfe fauorable to vs by that meanes. Seing then that all this is found by experience: haue wee not cauſe too bee glad when God deliuereth vs after that ſorte? For if hee ſhould ſuffer vs to be ſotted in the pleaſures of his worlde, in the ende wee woulde growe paſte grace, and therefore hee is fayne to remedie it in due ſeaſon. And if hee do it by afflicting vs, and therevpon deliuer vs to the intent wee ſhould perceyue his hande: is it not a ſingular proofe of his fauour, and of our fayth? If God ſhould ſuffer vs to welter in our own filthineſſe and to ſettle in our owne lees (as the Prophets terme it) wee would rotte away as I haue ſayde afore: and beſides that, we would not eſteeme his grace towards vs to he ſuch as hee ſheweth it by taking vs out of the aduerſities wherevnto wee were fallen. Lo heere a double benefite that redoundeth vnto men by Gods correcting them after that manner. For firſt and formeſt they bee brought backe vntoo him: and ſecondly they perceyue his fatherly goodneſſe when they bee deliuered by this grace. Thus ye [...] ſee what wee haue to marke in this ſtreyne. Nowe a man might demaund, yea, is it ſo? are wee ſure that Gods intent is to drawe vs to repentance, when hee ſcourgeth vs himſelfe, or when hee ſuffereth vs to be troubled by man? VVhat can wee tell whither his purpoſe and will be ſuch or no? Herevnto we anſwere: In aſmuch as wee ſee that afflictions laſt but for a time, and God deliuereth vs from them: lette vs vnderſtand thereby, that hee mindeth not to vndo vs vtterly, but is contented that we bee beaten downe and humbled vnder his hand. But if our neckes be of braſſe to withſtand him, ſo as we will not bowe for the corrections that hee ſendeth vs, wee do nothing elſe but continually double his ſtrokes. Then on the contrary parte, if we feele our ſinnes ſo, as we craue forgiueneſſe of them, and he perceyue vs to be rightly touched: then maketh hee our aduerſities to turne to a wholeſome medicine too vs, and therevpon hee deliuereth vs from them. VVe ſee all this (I ſay) euen with our eyes. So then lette vs not grudge any more when wee ſee God ſende ſuch troubles into the worlde, nother lette vs be offended at it as though he had his eyes ſhet. For hee knoweth well ynough what he doth, & he hath an infinite wiſdom which appeereth not to vs at the firſt daſh: and in the ende wee ſhall ſee that hee hath diſpozed things in good order and meaſure. Alſo let vs learne herewithall, not to be to much greeued when wee be afflicted after that manner, aſſuring our ſelues that God doth by that meanes further our ſaluation. Agayne, would wee be healed when wee be ſo in [Page] trouble and payne? woulde we haue a good and deſirable ende of them? Then let vs followe the way that is ſhewed vs heere, namely to heare and obey. How to heare? By being taught whē God holdeth vs as it were in his ſchole, ſo as our afflictions may be as many inſtructiōs to reſort vnto him. Then let vs heare theſe things, and let not that ſlippe out of the one eare whiche entered in at the other: but let vs obey, that is to ſay, let vs yeelde God ſuch obedience as we ought to do: and let vs not ſeeke any thing elſe thā to frame ourſelues wholly vnto him. Lo by what 10 meanes we may be ridde of our aduerſities. But what? we muſte not maruell though men linger in payne, yea and bee plundged dayly deeper and deeper in their miſeries: for which of them giueth eare vnto God when hee ſpeaketh? It is apparant what a number are afflicted and tormented, and it is euident that Gods ſcourges are occupied euery where nowadayes. But how few are there that thinke vpon them? Ye ſhall ſee a whole Realme oppreſſed with warres till they can no more: and yet ſhall yee ſcarce finde a dozen men among a hundred thouſand, that 20 heare God ſpeake. Beholde, the yerkes and laſſhes of his whippes do ſound & roare in the ayre: there is horrible weeping and wayling euery where: men cry out alas and wo is mee: and yet of all the whyle they looke not too the hande that ſmiteth them, according as the Prophete vpbraydeth the ſtubborneharted, that whereas they feele the ſtrokes, yet they perceyue not Gods hande. VVe ſee the lyke in plague times and dearth. So then, is it any woonder if God ſende incurable woundes, and put that thing in vre which is ſayde by the Prophete Eſay: namely 30 that from the ſole of the foote too the crowne of the heade, there is not any ſoundeneſſe at all in this people, but all is lyke a leproſie, ſo as they bee rotten and filthie, and their ſores paſte recouerie? Is this to be wondered at, ſeeing that nowadayes men are ſo thankleſſe too Godwarde, that they ſhet him out of the doores, and will not heare him that they myghte obey him? wherefore whenſoeuer we be beaten with Gods ſcourges, let vs learne to come by and by vnto him, and to herken to the warnings that he giueth vs, ſo as we may feele our ſinnes & miſlike 40 of them. That doone: lette vs be hartely ſorie for them, to the ende it may pleaſe him too haue pitie vppon vs. If wee go to woorke after that ſorte, God will not forgette his owne chardge of inſtructing vs and of delyuering vs from all our aduerſities. But if wee will needes play the reſtie Iades, hee will hamper vs well ynough, according as it is ſayde heere, that wee ſhall paſſe by the ſwoorde and bee conſumed without knowledge, that is to ſay, in our owne follie. VVhereas it is ſayde that wee ſhall paſſe by the ſwoorde: the meening is that the woundes ſhall bee vtterly 50 vncurable, ſo as we muſt hope no more for any healing, for there ſhall bee no more remedie for vs. If we be not wilfull when God warneth vs of our faultes: he will ſhewe himſelfe a good Phiſition towardes vs in purging vs of them, at leaſtwiſe if wee be not paſte amendement. But if there be nother reaſon nor amendment in vs, ſo as we chawe vpon the brydle without feeling of our ſinnes to be ſorie for them: lette vs aſſure our ſelues that all the afflictions of this worlde ſhall bee deathfull vnto vs. If wee learne not to returne vnto God when he calleth vs,60 and giueth vs ſpace of repentaunce, that is too ſay, if wee come not in tyme conuenient, and enter when the gate is open to vs: I ſay if we do not ſo: all the chaſtizements that were giuen vs for our welfare, do turne to our greater damnation, and they muſte be as many ſummonings, inſomuche that the fulneſſe of all miſerie muſte bee accompliſhed vpon vs. So muche the more muſte wee bethinke ourſelues, that wee prouoke not ſuche vengeance of God vppon vs wilfully. For it is a ſmall matter that it is ſayde to vs, that the wilfull ſorte muſt be wounded by Gods owne hande, namely bycauſe men (aſmuche as i [...] ▪poſsible) do de [...]ie him and will not yeeld vnto him when he is ſo fauorable to them as to wa [...]ne them, and giueth them an enterance vnto him? And in good ſooth [...], when menne checke at God in that wi [...], is it not an open defying of him? Is it not atreading of his grace vnder foote? But God cannot away with ſuche ſpitefulneſſe? for (in his Prophete Eſay) he ſweareth by his owne maieſtie, that when menne make a ſcorning and ſaye, lette vs eate and drinke when God calleth them to repentāce: it is a ſinne that ſhall neuer bee blotted out. Beholde I ſay, God is ſo diſpleaſed with that ſinne, as hee ſweareth that hee wyll beare it in remembraunce for euer. So muche the more therefore ought it to prouoke vs too humble our ſelues, when God gyueth vs any forewarning: aſſuring ourſelues that he procureth our welfare in that behalf, to the end we ſhould not ſhake off his yoke when he intendeth to laye it vpon vs, nor beate backe the ſtrokes of his rods whiche hee gyueth vs, as though h [...] ſmote vpon a Stith. And it is ſayde expreſly: that ſuche [...]s giue no care vnto God ſhall die without knowledge, that is to ſay, their owne folly ſhall vndo them. This is ſayde to the end that men ſhould be left without excuſe. True it is that wee will ſhielde our ſelues with ignorance when wee go about to qualifie our faults, or elſe to wipe them quite away. VVee will ſay, I thought no ſuch thing, I wiſt not of it. But let vs learne to know that when any mention is made of mens ignorace: it is to condemnethem the more bicauſe they played the beaſts and had no reaſon at all in them. And euen ſo doth the Prophet Eſay ſpeake thereof. The very cauſe (ſayeth the Lorde) why Hell is open, and why the graue ſwalloweth vp all things, and why all my people are conſumed, is for that they had no knowledge. God complayneth there of the ſinners for caſting themſelues wilfully into deſtruction: and therewithall ſayeth that that befe [...] them for want of knowledge: yea but immediatly hee vpbraydeth the Iewes that they were become brutiſh. For the Lorde on his behalfe doth ſufficiently warne vs, that it is long of none but of our ſelues that we be not well taught. Truly God is a good ſcholemaiſter, but we bee ill ſcholers: God ſpeaketh to vs, & we be deafe: or els we ſtoppe our eares to the intent we would not heare him. So then, the ignorance whereof Eliu ſpeaketh here, is wilfull, bicauſe men cannot finde in their hearts that God ſhould poynt them their leſſon, or teach them to come vnto him, but [...]ad leuer to folow continually the common trace, and therfore ſhet their eyes & ſtop their eares. Thus ye ſee an ignorāce that is full of wilfulneſſe and ſtubborneſſe. Now it is true that for a time the wicked do like well of thēſelues when they feele not Gods hande. Howbeeit it is ſo muche the worſe for them, as wee ſee examples of it day by day. If a man ſpeake to theſe vnthrifts that are giuen to al naughtineſſe, [Page] and threaten them with Gods vengeance: they do but nodde their head at it, & make a mocke at it, bearing themſelues in hande that it is but a ſporting matter. Agayne, they take ſermons in ſcorne, & turne all the holy Scripture into skoffing, to the ende it ſhoulde haue no more reuerence nor authoritie. VVee ſee this before our eyes, Howbeeit, they do alwayes impayre their cace: for ſurely this ſaying ſhall not fall to the ground, namely that whoſoeuer will not heare God in affliction, muſte needes periſhe without knowledge: that is to ſay, the ignorance 10 wherin he is ouerſotted muſt cauſe him to haue the greater fall, and plundge him the deeper in Gods curſe. Now ſith we ſee this, let vs learne to beteachable: and aſſoone as God ſpeaketh, let vs gyue care to him and be ready to ſubmit ourſelues to his worde, and let nothing hinder vs from returning vnto him. This is the thing which we be taught in this ſentēce. And ſurely our own nature would otherwiſe alwayes egge vs to ſtriue agaynſte him, as it is ſayd here. Furthermore here appeareth mens foliſhneſſe, in that although they will not be counted fooles and vnaduiſed:20 yet they labour to excuze themſelues by follye and ignorance, when it commeth to the making of theyr account afore God. But all this ſhal not auaile them at al. And therfore it ſtādeth vs the more in hand to labour for humilitie betimes, and to reſort to this comfort that God giueth vs when he ſayeth, that hee teacheth vs by double meanes. For on the one ſide he maketh his woorde to be preached vnto vs: & on the otherſide hee beateth vs with his rods, to the ende that euery of vs in his owne behalfe ſhould be moued to returne into the right way. Therfore 30 let vs haue our eares open to receyue the doctrine that is ſet afore vs in the name of God, to the ende he ſpeake not to deaf folkes, or as it were to blocks of wood. And therwithall alſo let vs bee pacient, to abyde the afflictions that he ſhall ſend vs: & when any thing falleth not out to our liking, let vs not therfore ceaſſe to magnifie God and his grace ſtill, aſſuring our ſelues that by that meanes he maketh vs to feele our ſins, to the intent we ſhouldnot be ſo ſaped in them as to periſhe. Yee ſee then that vnleſſe wee will ſpite God wilfully after we haue heard his woord, it 40 behoueth vs alſo to vnderſtande what he intendeth by his chaſtizing of vs, and by ſending of aduerſities vpon vs, on whiche ſide ſoeuer they come: for there ſhall neuer happen vs any thing but at his hande. By and by Eliu addeth, that the Hypocrites of heart doo put too wrath, and that they cry not when they be bound: that their ſoule ſhall die in youth, and that they ſhall periſhe with the whoremongers. Hee ſayeth Hypocaites of heart: and why doeth he terme them ſo? Hee meeneth thoſe that are imbrued with naughtineſſe, and haue a backenooke too ſhrinke into from God, and 50 cannot bee drawen to any ſoundeneſſe. For wee ſhall ſee many poore ſoules that ſinne through ouerſight, bycauſe they bee vnconſtant, ſo as they bee eaſily thruſt out of the way, So yet there is no malicious nor rooted wilful ſtubborneneſſe in them. But there are otherſome whiche are Hypocrites of heart, that is to ſay, whiche haue in them the roote of contēpt & of al ſtubbornneſſe, ſo as they mocke God and haue no reuerence of his worde, but the Diuell hath ſo bewitched them, that they condemne the good & folow the euil, or at leſtwiſe allow it, & could find in their 60 harts to delight in it & to feede it. Therfore let vs marke well that whereas Eliu ſpeaketh heere of hypocrites of hart: he meeneth ſuch as are ſo wholly giuen ouer vnto Satan, that they not only ſinne through ouerſight, but are ſo wholly framed vnto euill, as that they be fully bent (as they ſay) to doing of miſcheefe & to mocke God: and of ſuch maner of mē there are to many exāples to bee ſeene. For if a man cōpare thoſe that are vnconſtant and offend through frailtie, with the wicked & the deſpiſers of God: the number of the wicked will bee far the greater. And ſo let vs marke, that it is not without cauſe that Eliu calleth them hypocrites of heart, or frowardharted, that is to ſay, vtterly giuen to extreme naughtineſſe & maliciouſneſſe, ſo as they will not in their aduerſities by any meanes ſubmitte themſelues vnto God, but rather do put to wrath. And let vs marke well this ſaying of putting to wrath: for it is aſmuch as to kindle the fire ſtill more and more, and to throw wood into it to increace it. And in good ſooth, what do the froward ſorte when they ſtriue and ſtomake agaynſt God in that wiſe? Do they amend their cace and ſtate? Alas, they doo but heape vp wood more and more, and the wrathe of God muſte needes burne the whotter. So then let vs marke, that if we reſiſt Gods chaſtizemēts, thinking too beate them backe by our wilſulneſſe & frowardneſſe: wee ſhall but increace wrath, and Gods curſe ſhall augment more and more, till we be vtterly cōſumed by it. Now whē we heare this, what haue wee to do, but to pray God, firſte to purge vs in ſuche wiſe, as we may not haue the ſayde rooted ſtubbornneſſe and priuie ſpytefulnes in vs: but that although we haue done amiſſe through infirmitie, yet there may alwayes bee ſome roote of the feare of god in vs, ſo as we become not vtterly paſt amēdment. Alſo let vs euer indeuer to inure our ſelues to the ſayd ſoberneſſe and ſingleneſſe of hart, to the ende we bee not ſo ſnarled in our ſinnes, as to like wel of them and to foſter them. And moreouer let vs marke well, that if wee will worke wyles & pollices with God, our market ſhall not be amended awhit by it, but wee ſhall rather increace his wrath towards vs. Ye ſee thē that men ought to looke wel to the amēding of their euill doings, ſeing that Gods curſe ſhall be ſo increaced vpō them. And here is expreſſe mention made of the increaſing of Gods wrath, bycauſe men thinke themſelues to be ſcaped, whē God hath deliuered them frō ſome one miſchaūce, for then they thinke all the worſt is paſte. But we thinke not vpō the meanes that are hidden from vs, namely that God will anon after bring foorth new roddes, that he will draw new ſwordes, & that he will ſuddenly thunder vpon vs when we looke not for it. For aſmuch then as wee are not ſufficiently afrayde of Gods wrath: therfore it is purpoſely ſayd that the ſame increaceth, and that we heape it more and more vpō vs: inſomuch that a hundred thouſand deaths muſte needes way te vpon vs, when wee ſhall haue deſpiſed the meſſage which God ſent vs to bring vs backe agayne and to guide vs into the right way. Therefore when wee ſhall haue deſpized Gods warnings after that ſort, we muſte be fayne to feele his horrible vengeance vpon vs, whereas otherwiſe he proteſteth that he is alwayes ready to cōfort ſuch as ſubmit themſelues willingly to his good will.

Now let vs fal downe before the face of our good God with acknowledgemēt of our faults, praying him that his correcting of vs and our feeling of his ſtripes may not be [Page] in vayne but that we may learne thereby to returne vnto him, ſo as we may not tary till he ſhewe vs ſome ſigne of his wrath; but that foraſmuche as wee be dayly allured by his word, (& that after ſo louing & gentle a faſhion as we ſee,) we may not grow hardharted, but rather giue diligēt eare to that which he ſhall ſay, that wee may preuent his iudgement: and that whenſoeuer he liſteth to execute any rigour vpon vs for our ſinnes, wee may not therefore ceaſſe to haue an eye continually to his promiſſe, and too hope that after hee hath made vs to feele our owne miſeries, he will deliuer vs from them, namely vpon conditiō that wee learne to be ſorie for them and to forſake them. That it may pleaſe him to graunt this grace not onely to vs, but alſo all people and nations of the earth, &c.

The .Cxlj. Sermon, which is the third vpon the .xxxvj. Chapter.

15 He ſetteth aſide the poore in their affliction, and openeth their eares in their oppreſsion.

16 Truly he vvoulde plucke thee out of the mouth of diſtreſſe, and ſet thee in a large place, vvhere there ſhould be no ſtreyghtneſſe: and the reſt of thy table ſhould be full of fat.

17 Thou haſt filled the iudgement of the vvicked: but yet ſhall iudgement and iuſtice holde out.

18 For behold the vvrath, to the ende that hee deſtroy thee not vvith thine abilitie, & that the multitude of giftes deliuer thee not.

19 He vvill not regarde thy greatneſſe, nor all thy prouiſion, nor all thy force.

WE haue ſeene heeretofore, that 20 men gayne nothing by ſtryuing againſt God, but rather impaire their cace. For their hardhartedneſſe increaſeth Gods vengeāce and kindleth the fire of it more and more. And nowe moreouer it is ſayde for a concluſion, that ſuch as will needes play the rebelles after that maner againſt God, ſhall die in the floure of their youth and with whoremongers: as if a man ſhoulde ſay 30 in our cōmon language, looke vpon yonder vile ribaulde, he will be hanged. Euen ſo is it ſayde that the deſpizers of God ſhall dye with all theyr ſtrength. For when they ſee thēſelues at their eaſe, they be full of fierceneſſe & pride: but yet ſhall God conſume them well ynough. And Eliu doth new againe ſet downe that which he had ſayd afore: namely, that God openeth the eares of thoſe whome hee afflicteth. And not without cauſe is this repeted, foraſmuch as it is hard to make mē beleeue it, & yet not withſtāding we may well cōſider that this doctrine is more than neceſſary 40 for vs. For afflictions are hard & cōberſome to vs, in ſo much that we chafe & fret and cannot abide Gods hand: but rather thinke he doth vs wrōg, bycauſe we know not the frute that commeth of it. Therefore it cannot be told vs to oft, that God openeth mens eares whē hee afflicteth thē: and for the ſame cauſe it is ſayd alſo, that God ſetteth them aſide [or ſholeth thē out] in affliction. True it is that ſome tranſlate it Deliuer, according alſo as it is taken in that ſenſe. Howbeeit it is not ment here that God taketh them oute of theyr affliction, but it is ſette downe in [or 50 by] affliction. So then it is a ſimilitude that Eliu vſeth: as if hee ſhoulde ſaye, that God ſholeth out and gathereth to himſelfe thoſe whome he chaſtizeth, bycauſe that when menne are in proſperitie, they wander and dote in their owne imaginacions: but as ſoone as God layeth his hande vpon them, and maketh them to feele his rigour: it is all one as if he ſhould take them aſide to himſelfe, to ſhew them their faults, and to bring them to repentance. Now we ſee in effect what Eliu ment to ſay. And lette vs marke well, that the opening of mens eares by affliction,60 is bycauſe that whyle wee lyue in eaſe and pleaſure, oure eyes are blindfolded, according as the Pſalme ſayeth, that when men are in proſperitie their eyes ſtroute with fatneſſe, ſo as they ſee not a whit: and therefore they be vtterly ſotted in their ſinnes. Alſo wee haue our eares ſtopped in proſperitie, and cannot heare a whit: and therfore our Lord had neede to open them with affliction. Truely this doctrine is ſufficiently prooued by common experience, and wee neede not to ſeeke any expoſition of it as of a darke thing. For we ſee that ſuche as are not pinched with any aduerſitie, cannot awaye with any correction. Aſſoone as they are but ſpoken too, they are in a chafe: and this is to be ſeene not only in euery ſeuerall perſon, but alſo in the whole body of a realme. So long as there is no warre, peſtilence, nor famine: we ſee that if men be rebuked for their ſinnes, they murmure at it, and there is nothing but reſiſtance with tooth and nayle. And why ſo? As I haue ſayde, it is bicauſe mens eares are ſtopped with fatneſſe, and cannot abyde that God ſhoulde in any wiſe tell them of their ſinnes. Or elſe if men be not ſo proude as to ſtriue againſt admoniſhmentes: yet ſhall it little auayle to ſpeake to them, it is to no purpoſe to finde fault with them, they paſſe not for it. VVhy ſo? For euery man is full fraught aforehande with his owne delyghtes and pleaſures. To bee ſhorte, wee be neuer touched, tyll Gods hande nyppe vs by chaſtyzing vs. And that is the cauſe why ſo many calamities happen to the worlde. For in aſmuche as men giue no eare vntoo God, ne make any account of his worde, longer than he vſeth force of hand agaynſte them: when hee ſeeth them ſo puffed vp with pryde, and that he cannot otherwiſe weeld them: hee tameth and ſubdueth folke by mayne force. And yet the ſame is not ynough at all times: for howe many are there to bee ſeene, which reſiſt Gods hand of wilfull ſtubbornneſſe, and continue alwayes hardharted, ſo as they growe woorſe & woorſe when they feele the ſtrypes? And this is too common a thing. But in this place it is preciſelye ſpoken of thoſe to whome God intendeth too ſhewe fauour. For in afflicting men, hee ameth at twoo endes. As for the reprobates, he purpoſeth to make them vnexcuſable: and as for the godly, hee intendeth to tame them in ſuch wiſe, as they may returne to him with a lowly mind. So then, in this ſentence there is no mention made, but of [Page] ſuch as God will not ſuffer to periſhe, and for that cauſe doth he chaſtize them. Nowe if it be needefull that God ſhould worke ſo towards his chozen: what had he neede to do generally to all mankind? Here is no mention made but of thoſe whome God knoweth and auoweth for his children, and whoſe ſaluation he intendeth to procure by gouerning them with his holy ſpirite: & yet notwithſtā ding euen they ſhould haue their eares ſtopped, and they ſhoulde bee ſotted in their owne pleaſures, if God drewe them not to himſelf by afflictions. Therfore let vs learne 10 heere, that there is a horrible frowardneſſe in our nature. Furthermore although our Lorde haue touched vs, ſo as we haue ſome good will & deſire to come to him: yet let vs be ſure that we haue ſtill nede of his help, namely that our Lord ſhould pricke vs and ſpurre vs forward, and by all meanes poſsible ſubdue vs to him. And it ſtandeth vs in hand to ſerue our owne turnes with all the troubles & aduerſities that he ſendeth vs, ſo as we may apply them to the ſayde vſe, aſſuring our ſelues that there would be nothing but rebellion in our fleſhe, if it were not ſubdewed 20 after that maner. Thus yee ſee what we haue to beare in minde. Furthermore lette vs learne, not to be ſtubborne againſt God when hee afflicteth vs: but ſeeing we knowe that his intent is too open our eares: let vs pray him that our afflictiōs may ſo auayle & profit vs, as we may come vnto him, and he make vs to go forward ſtill in the good way when hee hath once brought vs into it. And to bring that to paſſe, let vs learne not to gad after our own luſts, as we ſee moſte men do, who are caryed away, and when God calleth them to him, runne from him, and can finde 30 no way to come to him. Therefore let vs ſet our ſelues aſide, that is too ſay, lette vs as it were bee gathered vnto God, and not be ſo ſotted in our owne vanities and wicked affections, as wee ſee our ſelues too much giuen too them. Thus yee ſee in effecte what wee haue to remember in this ſentence. Nowe hee addeth immediatlye, that God will plucke a man from the [...]rim (it is properly from the mouth) of anguiſh & affliction, and ſet him in a large place where be ſhall bee no more in distreſſe, and the reste of his table ſhall be full of fatte. The woord Rest may be taken as well 40 for the things that are ſet vpon the table, ſo as it ſhall bee furniſhed with all good things: as alſo for the eaſe and quietneſſe that ſhall be at the table. And this is purpoſely ſpoken vnto Iob, bicauſe he had felt gods bountifulneſſe: and doubteleſſe Eliu vpbraydeth him with his vnthankefulneſſe. Come on (ſayth he) haſt thou not knowne heretofore that God made thee to proſper▪ VVhence came al the riches whiche thou diddeſt poſſeſſe, but of the bounteouſneſſe whiche God ſhewed towards thee? And ſurely he would ſtill ſhew himſelfe the ſame, if thou wart meete 50 to be hādled ſo gently at his hand. It is certaine then that he would go through as he began: but thou hast perfourmed the iudgement of the wicked. Thou ſeeſt then that thou canſt not abyde that God ſhould do thee good. Now it is true that Iob is accuſed partly wrongfully. Neuertheleſſe it is not withoute cauſe that Eliu condemneth him for grudging againſt God, and telleth him that iudgement and iustice ſhall hold out, not withſtanding all his murmuring. In the meane whyle, wee may gather a good leſſon out of this verſe: which is, that whē God ſcourgeth vs, we muſt 60 cal to minde the good that he hath done vs, to the end we be not troubled, but conſider that the chaſtizemēts of his hande are not done without cauſe. And that is the poynt alſo wherevntoo Dauid bringeth vs: for after that God had exalted him to the ſeate of the kingdome, and giuen him ſo many victories againſt his enimies: when he came to be extremely afflicted, and it ſeemed that he ſhould be vtterly ouerwhelmed: he acknowledged that foraſmuch as we be Gods creatures, it behoueth vs to be in his hād, that hee may diſpoſe of vs at his pleaſure, and wee muſte beare patiently the chaſtiſemēts which he ſendeth. Therfore let vs learne to apply this ſentence to our inſtructiō, ſo as when we be beatē with Gods roddes, we may cal to minde what benefites hee hath beſtowed vpon vs, to the ende we may yeelde our ſelues wholly to his will, and acknowldge it to be good reaſon that hee ſhoulde turne vs to and fro at his pleaſure. And therwithall, this remēbring will alſo ſerue to aſſuage our greefes: for if we had neuer felt other thā rigor at Gods hand, we would be ſo far out of pacience in our afflictions, as we ſhould haue no heart to call vpon God, or to flee to him for refuge. But when wee knowe that hee hathe ſhewed himſelfe a father towards vs, and drawne vs to him by gentleneſſe: then maketh hee vs to feele, that ſuche as truſte in him and ſuffer themſelues too bee gouerned by his hande, are happie. Thus ye ſee what giueth vs courage and comfort, euen in the middes of all our troubles. And therfore let vs marke well, that when wee bee pinched with aduerſities and afflictions, the things that wee feele preſently muſte not ſo amaze our wittes, that we ſhoulde not thinke vpon Gods goodneſſe, and vpon the comforts that he hath giuen vs. For it were a goulfe of hell too thinke vpon nothing but our preſent chaſtizements. VVhat then? Lette vs mingle Gods goodneſſe with his rigor. Haue we receyued good at Gods hande? Then lette vs not ceaſſe to flee vnto him when he afflicteth vs, hoping that he will bring our troubles to a good end, ſeing he hath made vs to feele already by experience, that ſuch as do ſo referre themſelues vnto him, doo finde him a good and pitifull father. Thus yee ſee what the holy Ghoſte ment to teache vs heere by the mouth of Eliu. Nowe let vs come too the verſe where it is ſayde, that Iob had fulfilled the iudgemente of the wicked. True it is that theſe wordes may alſo be taken, as though it were ſayd, that he had filled iuſtice and iudgement, with the iudgementes of iniquitie. But the true meening is, that Iob had ouerſhot himſelfe ſo farre as to cupple himſelfe with wicked men. Neuertheleſſe, this is not ment of his life, as though he had bene a theefe, a whoremōger, or a murtherer, or as though hee had bene a blaſphemer or a looce liuer: Eliu ment none of all thoſe things: but the meening is, that Iob had not glorified God in his aduerſities, but had repyned to muche agaynſt him, yea and had gone aboute too exalte himſelfe, as though God had done him wrong, and vſed crueltie towards him. Thus ye ſee wherein Iob is condemned here. Not that he had led a leude life: but for that hee had not borne his aduerſitie paciently ynoughe. And that is called a fulfilling of the iudgement of the wicked, that is to ſay, an agreeing to theyr faſhions and enormities. For wee haue alſo to note, that nothing is more precious vntoo God, than the glorie of his owne name. True it is, that when menne gyue themſelues, ſome to whoredome, ſome to outrage, and ſome to [Page] gluttonie: therein Gods iuſtice is impeached, and the order that he hath ſette among vs is peruerted and broken: and (as much as in vs lyeth) Gods maieſtie is alwayes defaced. But yet notwithſtanding, when a man blaſphemeth God openly, and humbleth not himſelfe vnder his hand: no doubte but it exceedeth all other ſinnes, and is to bee condemned more greeuouſly. Therefore wee ought too marke well this ſtreine, where Iob is vpbraided with fulfilling the iudgement of the wicked. Nowe, that wee may take the more profite of this ſentence: it behoueth vs to 10 marke firſte of all, that as ſoone as a man ſteppeth out of the way, ſtreytwayes he beginneth to intāgle himſelf with the wicked, and (as much as he can) bereeueth himſelfe of Gods grace. Howbeit we ſtumble not ſo groſly at the firſt brunt. For it wyll ſeeme vntoo vs that the faultes, bee but meane: But in the ende we runne ſo farre as to blaſpheme God, and to deſpize him in ſuche ſort, as the very Diuell himſelfe ſhall ſtirre vs agaynſt him, and we ſhall be inflamed as it were with a rage or madneſſe to ſpyte him, and that cannot bee done but to our deſtruction▪ Lo what befalleth 20 vntoo men. But as for Iob, it was not ſo with him. For he had liued ſo holily, that he was as a mirrour of angelical perfectiō. VVe haue ſeene what he hath proteſted heretofore: namely how he had bene the defender of the fatherleſſe, the maynteyner of the widowes, the eye of the blinde, the foote of the lame, that his table had bene free for all poore folks to come vnto, that he had clothed the naked with the wool of his ſheepe, & that he had not abuſed his credite to oppreſſe any body withall, although he had the worlde at will, and might haue done many extortiōs.30 And yet notwithſtāding we ſee he ouerſhot himſelfe when Gods hand preſſed him with ſuch vehemēcie. VVhat a thing is it then if wee deſpite God wittingly and willingly, as I tolde you euen now that when men ſteppe out of the way, forthwith (as much as in them is) they ſeparate themſelues from God, and take the hygh way to caſte themſelues into Satans ſnares? Therfore let vs take good hede to our ſelues, and though we haue liued neuer ſo rightuouſly: let vs be ſure that if wee be not hilde ſtill by the grace of God and by his holy ſpirite, we ſhal ſoone 40 giue him the ſlip, inſomuche that wee ſhall be as good as giuen ouer, euen in the turning of a hand. And if there be ſuche frayltie in vs that wee may ſo ſoone fall into euill: what ſhall become of vs when wee ſhall haue gone foreward & cōtinued a long time in prouoking Gods wrath, and (aſmuch as lay in vs) quite quenched the light of his holy ſpirit? VVherefore let vs bethinke vs well to walke in ſuche feare, that vpon knowledge of our owne feebleneſſe, wee may not be blinded with any preſumption, but rather pray God to guyde vs & hold vs with his mightie 50 hande, and not ſuffer vs in any wiſe to fall: And that if he happen to ſuffer vs to ſwarue, he neuertheleſſe ſo hold vs vp, as we may not come to the full poynt of iniquitie, but that as ſoone as we ſhall haue done amiſſe, we may by & by bee ſorie, and flee to his mercie. Thus yee ſee what we haue to marke in this verſe. And that we may be hild the better in the feare of God: lette vs marke well, how Eliu addeth, that iudgement and iustice ſhall hold on ſtill. As if he ſhould ſay, that men may well play the mad bedlems, but yet ſhall God continue ſtill in his ful ſtate, and in the end 60 (of force) become theyr iudge. Though men aduance themſelues neuer ſomuche, yet ſhall they not for all that come vnto the maieſtie of God. VVe may well take coū ſell agaynſt him: but we ſhall neuer atteyne ſo high. And although we could plucke the Sunne out of the skie: yet could we not touch God. I herfore let vs learn, that here men are warned not to skirmiſh agaynſt God as they are woont to do, as though they were able to ouermatch him and to get the vpper hand of him: for we know that (as it is told vs here) iudgement & iuſtice ſhall hold their own ſtill. Now that we ſee the intent of Eliu, lette vs apply his ſayings to our vſe. I haue told you already, that men make no boanes at all to pleade agaynſt God. And why ſo? For they meaſure him by the knowledge that they haue of themſelues, and conceyue not the infinite maieſtie that is in him: for that would ſoone daſh all their prittleprattle. And therfore whēſoeuer wee be tempted to ſet ourſelues againſt God, and to grudge againſt his iuſtice: let it come to our remembrance, to thinke what we ſhall gayne by it. For yet ſhall iudgement & iuſtice hold out ſtill: that is to ſay, we cannot let that God ſhoulde not reigne, nother cā we further our deuice at al againſt him. So then, ſeing that Gods iuſtice is infinite, and that his iudgements ſhall cō tinue euermore in full ſtrength & force: what remayneth for vs to do, but to ſhrinke in our heads, & to ſubmit our ſelues wholly vnto him? This is it that we haue to beare in minde, if we purpoſe to receyue good inſtructiō of this text. And lette vs not beguyle our ſelues with vayne preſumption, as we ſee that moſt men bleare their own eyes wilfully: but let vs yeelde God his duetie, that is to wit, a ryghtuouſneſſe that cannot bee diminiſhed by vs, and a iuſtice whiche wee can not by any meanes preiudice. VVhen wee haue once concluded that: then ſhall we be more aduiſed and ſober than we haue bene woont to bee, & we ſhal not haue our tongues filed to plead with God, but wee ſhall with all humilitie acknowledge our faults, and be ſorie that wee haue offended him. And if wee bee in trouble: wee ſhall perceyue that it is for our behooſe to bee chaſtized at his hand, and that that ſchoole is paſſing profitable for vs, cōſidering that we herken not to his woorde, excepte hee dryue vs thereto as it were by force. Thus ye ſee what we haue to remember concerning this leſſon. Nowe it is ſayde, that his beeing angrie, is to the ende that a man ſhoulde not bee confounded in his abilitie: for then (ſayeth he) there were no remedie: hee will not paſſe for golde nor for ſiluer, nor for all the force of the worlde. Lo heere a goodly confirmation of that which wee haue touched already: that is to wit, that Gods cauſing of vs to feele his wrath, is to the ende we ſhould not be vtterly deſtroyed: for if hee ſpare vs, wee doo nothing elſe but harden more and more. VVhen men haue once ſtepped awry, and God beareth with them: the more that hee forbeareth them, the more do they growe brutiſh. For although that in vſing gentleneſſe towards vs, his intent is to winne vs by that meane: yet notwithſtanding our nature is ſo frowarde, that in ſteade of comming to him, wee dragge ſtill from him. To be ſhorte, wee ſee it is to common a thing amōg men, to dally with God when he vſeth them gently, and to do nothing elſe but mocke at his goodneſſe & pacience. Foraſmuche as it is ſo, God muſte needes vtter his wrath, or elſe we ſhoulde all of vs periſhe, and his long forbearing of vs would be an augmenting of our damnation▪ [Page] And that is it which Sainct Paule meeneth when he ſayeth, that Gods afflicting of vs is to the ende we ſhould not periſh with the worlde. Therefore it behooueth vs to be of good comfort in the middes of our troubles, ſeeing that God hath a regarde of our ſaluation, and procureth the ſame by ſhewing himſelfe rough towards vs. For we cannot abyde that he ſhould be a louing father to vs, and that he ſhoulde handle vs tenderly: wee abuſe his goodneſſe continually: and therefore hee is fayne to make vs feele his diſpleaſure, or elſe wee ſhoulde vtterly periſhe.10 This is it in effect whiche Eliu ment to ſay. Nowe, were this well put in vre, truely it would be no peyne to vs to bliſſe Gods name in oure aduerſitie. In ſteade that wee gnaſhe our teeth, and euery of vs ſtormeth and thinketh that God dooth vs wrong, or elſe conceyue ſuche bitterneſſe as our hearts are ſhet vp, & we cannot conſider our ſinnes: we ſhoulde bee gentle and meeke, and take pleaſure in the minding of Gods graciouſe goodneſſe. But what? Although we confeſſe this doctrine to be true: yet when it commeth to the putting of it in vre, we ſhew ſtill 20 well that wee haue quite forgotten it. Yet notwithſtanding it is not without cauſe that the holy Ghoſt doth ſo often laye afore vs and bring too our remembrance, that Gods ſhewing of himſelfe angrie with vs, is bycauſe hee loueth vs, and that if he ſhould alwayes ſhewe vs a louing countenaunce, it woulde ouerthrowe vs and deſtroy vs. Therefore it behooueth vs to feele his anger effectually. Neuertheleſſe, the ſame is a record of his goodneſſe, and a meane whereby he calleth vs to him, to the intent wee ſhould not follow the way of deſtruction whereinto wee 30 were entred. Lo howe wee ought to bee put in minde of the ende and marke whereat God ameth when he ſcourgeth vs. Heerewithall wee be wained once agayne, howe ſtubborne our nature is. Is it not a ſhame that whereas he woulde handle vs gently, and as it were dandle vs in his lappe, wee ſpurne at him with our feete, and ſcratch him, and (to be ſhorte) cannot away with ſuch goodneſſe and gentleneſſe, which be woulde be readie to vſe continually towards vs? Is it not to be ſayde that we be of too ſlauiſh and churliſhe a nature? Truely the Scripture auoucheth,40 that it is Gods nature to be gentle, long ſuffering, and louing, to beare with the weake, and too ſhewe mercie although men haue offended him. Seing it is ſo: ſurely hee transformeth himſelfe, and after a ſorte followeth not his owne nature, when he chaſtizeth vs and ſheweth himſelfe hard and ſharpe towards vs. Neuertheleſſe he is fayne to vſe ſuche roughneſſe by reaſon of oure wilfull ſtubbornneſſe, bycauſe we be wilde beaſts, and ſling ſo farre out of ſquare, and when as he woulde gather vs gently home to himſelf, we fall by and by to biting of him and to kicking 50 againſt him. Therefore it behooueth vs to thinke vppon our owne frowardneſſe as ofte as God vſeth any rigoure towards vs. And therewithall we muſt alſo take comfort in our aduerſities, foraſmuche as wee ſee that God doeth neuer forget his mercie, in ſomuche that euen when hee ſeemeth full minded too thunder downe vppon vs, as hee ſtriketh vs with his one hande, ſo he ſetteth vs vp agayne with the other: and if he ſend vs to the graue, it is to lift vs vp afterward aboue the heauens. Seing then that God doth in the middes of his anger ſhew vs his goodneſſe & 60 yeelde vs record of it: haue wee not wherewith to comforte our ſelues in him? And this comforte ought out of hand to ingender quietneſſe of cōſcience. If we be afrayde of Gods rigour, and thinke that hee will deſtroy vs: then is it vnpoſsible that we ſhoulde bee pacient. Contrariwiſe alſo ſeing that God ſheweth vs that hee is not minded to deſtroy vs vtterly, but that he is a father to vs if we flee to him for refuge, and repayre too him with humilitie: the ſame ought to rid our hearts from all rebelliouſneſſe and bitterneſſe, and make vs to ſubmit ourſelues to his obeyſance, ſo as wee may ſay, Lorde, [...]itl. thou art ſo good too mee, ſuffer me not to ſtriue againſt thy hand, ſpecially ſeing it is ſo fatherly. Thus ye ſee, that to the ende we may bee comforted in our afflictions, it behoueth vs to yeelde our ſelues in ſubiection vnto God, that hee may gouerne vs, and to thinke well of his iuſtice, to the ende that wee kindle not the fire of his wrath more and more thorough our rebelliouſneſſe, as hath bene ſayde of it afore. And this is ſayde purpoſely: to the ende that God do not vtterly ouerthrowe him and conſume him with his abilitie. This ſerueth to abate mens pryde in that they will needes ſtrengthen themſelues continually againſt Gods hand. And for that cauſe Eliu addeth, that there ſhallbee no raunſoming: for wee may well bring great preſents, but yet ſhall nother gold nor ſiluer be able to deliuer vs from the hande of God: but rather the ſame ſhall bee an occaſion too deſtroy vs. And here we muſte vnderſtande, that God intendeth to abate mens aduauncing of themſelues agaynſte him. For if one man be riche, another in good credite, and a third in good eſtimation and woorſhippe: we make bulwarkes of theſe things agaynſt God, & we thinke ourſelues well ynough ſenced to withſtande his hande. Or if wee haue not that fooliſhe conceyte: yet will there alwayes bee ſome blockiſhneſſe in vs. For vntill ſuch time as men be brought to nothing, ſo as they knowe there is nother ſtrength nor ought elſe in them: they thinke themſelues able to withſtand God. VVhat is to be done then? Let vs learne that all our abilitie is leſſe than nothing, ſpeciallye when wee haue to deale with our God, for hee will do no more but blowe vppon it. VVee may well gather togither all the ſtrength in the worlde, not onely whiche might be in any one man, yea though he were the ſtrōgeſt that euer was: but alſo all the ſtrength that is in all creatures aboue and beneath: and yet ſhall it bee nothing woorth at all if wee haue the hande of God agaynſte vs. And therefore let vs marke wel, that if we will humble ourſelues before God, we muſt diſpatch away all vayne preſumptuouſneſſe, and not thinke wee haue any thing remayning in vs: in ſomuch that although we thinke we haue ſome courage & ſtrength in vs for a time, yet it behoueth vs to know that all the ſame is but a ſmoke, if it pleaſe God too conſume vs. And therevpon let vs returne vnto God, praying him to giue vs abilitie by his power, that is to ſay, to make vs to reſt alwayes vpon him, knowing that we hold our life and all the appurtenances thereof, of his only free goodneſſe. Thus ye ſee what we haue to marke in this ſtreyne where it is ſayd, that God will destroy men with their abilitie, and that they ſhallbee conſumed notwithstanding all theyr ſtrength. And wheras it is ſayde that there ſhal be no raunſoming: it ſerueth to ex [...]peſſe the better the thing that we come to ſay. I or although all men graunte, that nother gold nor ſiluer are able to raunſome a man from the [...]d [Page] of God: yet we ſee that they fall aſleepe in their ryches, credit and ſuch other things. And when they haue graunted that they cannot withſtande God: yet do they make bulwarkes of them, as thoughe they were able too beate backe all harmes, and ſo they fight agaynſt God How ſo? whence commeth ſuche preſumptuouſneſſe? Beholde, a woorme of the earth, which is but carion and rottenneſſe, aduaunceth it ſelfe againſt God: & muſt not that needes bee a horrible and more than beaſtly blockiſhneſſe? Yes ſurely. Specially when a man is riche, ſo as hee thinketh 10 hee hath I wote not what to bee eſteemed for, or that hee would purchace himſelf eſtimation by vaunting himſelfe ſo farre as to lifte vp himſelfe againſt God: although hee ſpeake not one woorde, yet is he ſo doted, that he beareth himſelfe in hand, that his gold and ſiluer are able to deliuer him. Then muſte we not regarde what men confeſſe with their mouthes: but wee muſte haue an eye to theyr dooings, which giue a true proofe of the ſayde Diueliſhe pryde, namely of truſting in their gold and ſiluer, and that in ſteade of putting it too good vſe, they gather ſuche a 20 pryde by meanes therof, that they fall to iuſtling agaynſt God. Then ſeeing it is ſo: it behoueth vs to thinke well therevpon: for the holy Ghoſt vſeth not here any ſuperfluous ſpeache. True it is that at the firſte bluſhe it may ſeeme needeleſſe to tell vs that God regardeth nother golde nor ſiluer. For who is hee that knoweth not that? the very babes haue skill to ſay as muche. Yea, but in the meane whyle, the wiſeſt (that is too ſay, they that take themſelues to be wiſeſt, and are ſo counted among men) are ſo blinded at euery turne, as they beare themſelues in 30 hande that they may be bought out with gold and ſiluer. For vnder colour of ſomewhat which they haue, for that men feare them and honour them: yee ſhall ſee them ſo beſotted, as they take themſelues no more to be mortall men. They thinke not that God can in one moment ouerthrowe them: for if they beleeued that, they ſhoulde neuer haue the ſayde diueliſh pryde of exalting thēſelues after that faſhion agaynſt God. Nowe ſith it is ſo: lette vs learne to profite ourſelues better by Gods chaſtizements than we haue done. Furthermore although he ſmyte not 40 vpon vs: yet let vs haue the wit to fare the better by the corrections which he ſheweth before our eyes. For God vſeth ſuch goodneſſe, as to teach vs by other mēs harms, and to ſet ſuche chaſtizementes before vs, as may ſerue to our inſtruction. Therefore let vs thinke vpon it, and not aduaunce our ſelues agaynſt him. Moreouer, ſeeing wee cannot bring any thing too redeeme our ſelues out of his hand: let vs reſort to the raunſome which he hath giuen vs in the perſone of his owne ſonne, according alſo a [...] S. Peter telleth vs, that we be not bought with gold nor ſiluer, but with the precious bloud of the vnſpotted Lamb. Thus ye ſee that the poynt whervnto we muſt come for the concluding of this texte, is that after we once knowe that we be bereft of all meanes to ſcape Gods hande, and that we ſhould of neceſsitie be vtterly cōſumed, but that he vſeth pitie towardes vs: we muſt vnderſtande that he hath giuen vs a good remedie, in that it pleaſed him too offer vp his onely Sonne in ſacrifize for vs: for then were wee fully raunſomed, and that is a ſufficient diſcharge to put away all our faults, ſo as the diuell ſhall not haue any intereſt in vs. For although we were ouerwhelmed with the infinite multitude of our ſinnes: yet notwithſtanding if the bloude of Ieſus Chriſt anſwere for vs, it is a ſufficient ſatisfaction for all our offences, & inough to appeaſe the wrath of God. Ye ſee then whervnto our refuge muſt be. But we cannot come to the bloud of Ieſus Chriſt, vntill we be bereft of all ſtatelineſſe, as wel paſt as to come. Paſte, to the ende we may conſider that we ſhould vtterly periſh in our ſinne, and be quite and cleane ouerwhelmed, if God had not giuen vs this meane of being purged by the bloud of his Sonne. And to come, to the end, we be no more caryed away with ſuch rage, as to lift vp our ſelues againſt God, as though we could ſcape his hande, but rather holde our ſelues in ſuche awe, euen with a willing minde, as wee looke not that God ſhoulde cheyne vs vp like wilde beaſtes, but as euery of vs may bridle himſelfe of his owne accorde. Let vs haue ſuche modeſtie in vs, as not to attempt any thing againſt him: but whenſoeuer it ſhall pleaſe him to chaſtize vs, let euery of vs thinke thus in himſelf: Go to, my God chaſtiſeth me for ſuch a ſinne, and after ſuch a maner: and it behoueth mee to make my profit of it. Therfore let vs not be deafe when God warneth vs after that faſhion: but let vs looke narrowly too our ſelues, and bee watchfull according to the examples that he giueth vs, to the intent we grow not paſt grace, & ſo the thing befall vs which is ſpoken heretofore, namely that we heape vp continually a greater wrath and a more horrible vengeance of God vpon vs.

Now let vs fall down before the face of our good God with acknowledgemēt of our ſinnes, praying him to giue vs ſuch repentance of them, as we may reſort wholly vnto him, to ſubmitte our ſelues fully to the guyding of his holy ſpirite, that wee may walke rightly according to his good will, in ſuch wiſe as his name may be glorified in vs all our life long. And ſo let vs all ſay, Almightie God our heauenly father, &c.

The .Cxlij. Sermon, which is the fourth vpon the .xxxvj. Chapter.

20 Conſume not the night to roote out the people vnder them.

21 Keepe thee from turning to iniquitie, for thou haſt chozen it rather than affliction.

22 Behold, God exalteth by his povver, vvho is like him to teache?

23 VVhome hath he ſet ouer him in his vvayes (or who hath ouerlooked him in his way?) vvho ſhall ſay vnto him, thou haſt done amiſſe?

24 Remember thou to magnifie his vvorke vvhich men beholde.

[Page] WE knowe it is a good and profitable thing to thinke vpō gods works. And that alſo is the thing whence we muſte fetch all oure learning and wiſdome through our whole life. But ſpeciallye in the night time whē we be alone by our ſelues, wee haue leyſure to be occupyed in applying our minds to that ſtudy. For we ouerpaſſe the things that we 10 ſee a day times: but in the night we thinke vpon thē with more leyſure & ſettledneſſe, & we cōprehēd them better. Neuertheleſſe we muſt keepe a meaſure in muſing vpon Gods works. That is to wit, if they be to high for vs and paſſe the reache of our vnderſtanding, wee muſte ſtoppe there and glorifie him, ſpecially when it pleaſeth him too conceale the reaſon of his doings from vs. And that is the cauſe why he ſayeth in the text, that we must not ſpende the night in muſing to muche bowe the people are rooted out vnder them. It is good to ſeeke howe God rooteth out nations,20 to the end to learne humilitie. For it behoueth vs to reaſon in this wiſe: namely that if God paſſe not to deſtroy a whole countrie and the inhabiters thereof: what ſhall become of any one poore man? Shall one man be proude and thinke to haue an euerlaſting ſtate, whē he ſetteth before his eyes that God ſweepeth away a great multitude of people in the minute of an houre? Ye ſee then a profitable compariſon. How? If God ſpare not a whole countrie when they haue offended him: what ſhall become of mee in whom he knoweth an exceeding great number of 30 ſinnes? For I am but a wretched creature. Furthermore when we ſhall haue muzed vpon ſuch things, and now & then our minds are troubled & amazed by reaſon of ſundry doubts that come in our heades, which we be not able to reſolue: what haue we elſe to do, but to holde our ſelues within ſuch ſobrietie, as to reuerence Gods iudgements although we comprehend them not. Therefore it behoueth vs to take good heede to Gods works: but yet muſt we beware that we ouerſhoot not our ſelues in making to lōg & depe ſearch for them. And that is the cauſe 40 why we be forbidden in this text, to conſume or ſwallowe vp the night Marke that for one poynte. And furthermore let vs marke, that wheras it is ſaid, that the people are rooted out vnder them: it is to magnifie gods power the more, in that he cauſeth mē to ſinke as it were into a bottomleſſe pitte in the ſame place that he ſhall haue giuen thē to dwell in. If a whole nacion were driuen out before our eyes, & cō ueyed into ſome far countrie, & continued ſtill the ſame that it was: that were no matter to make vs to wonder ſo much. But when ſuddeine changes come in the world: it 50 will ſeeme that God maketh mē to melt away like ſnow. And in very dede we ſee that ſome countrie hath bin very well peopled, & now at this day it is layd waſte. VVhat is become of the inhabiters? True it is that they be ſcartered here & there: but yet the remēbrance of them is as it were razed out, foraſmuch as a man cannot poynt them out to know where they are become. Thus ye ſee what is imported in this ſentence, where it is ſayd that nacions ſhall be rooted out of their place, and as it were vnder their foote, as though the earth had opened & ſwalowed them vp, ſo as 60 a man might not perceiue the print of their path. VVhen God worketh after that faſhiō, it is a wonderfuller thing, than if the people were remoued from place to place, and that it were ſeene how God diſlodgeth a whole countrie to giue them a new dwelling. And hereby we be warned, that in conſidering Gods iudgementes, wee muſte looke hygher than our owne wittes can reach vnto: for that is the cauſe why we feare not God ſo much as wee ought to do. Yet notwithſtanding wee diminiſhe not his power, in not fearing the highneſſe that is in him, whiche ought to make vs afrayde. Therfore as oft as we ſet our mindes to the conſidering of Gods iudgements which he executeth in this world: let vs learn to conſider with ourſelues, that it is to high a thing for vs, & that when we haue throughly thought vpon it, we muſt be faine to ſtop ſhort, for our wittes reach not ſo far and wide▪ Beſides this, heere is alſo one other good admonition: which is, that God needeth not to vſe the inferiour and viſible meanes, if hee liſte to conſume vs: for when we ſtande faſteſt, hee can make vs melte away. The earth that beareth vs too day, ſhall fayle vs [tomorrow.] Although we haue none enimy to aſſaile vs, and although God ſende no greate armies agaynſt vs: truly he nedeth no more but to giue vs one angry looke, and we ſhall be conſumed, yea euen without putting any hande vnto vs. Hee ſhall not neede to chaunge our place, hee ſhall not neede to remoue vs a farre off, hee ſhall not neede to caſte vs downe to breake our neckes: for when we ſtand ſureſt vpon our feete, and we ſeeme beſt able to hold ourſelues in good plight: euen then ſhall we ſooneſt periſhe if God be agaynſt vs, and no man ſhall be able to rid vs from his hande. Seeing that this is tolde vs, lette vs learne too humble ourſelues and not too haue any other foundacion than the ſouereyne power from aboue. And foraſmuch as God promiſeth to reache vs his hand, let vs truſte therevnto and referre our ſelues wholly vnto him, therewithall acknowledging oure owne vanitie and vnſufficiencie, to the end we be not puffed vp with any preſumption that maketh vs drunken. Thus ye ſee in effect what we haue to beare away in this verſe. Now it is ſayde immediatly, keepe thee from turning to iniquitie: for thou baste chozen it rather than affliction, or elſe bycauſe of affliction: for the Hebrew woorde and manner of ſpeach importeth both twayne. Firſt & formoſt Iob is warned here, that hee ſhoulde not turne to euill. And vnder that terme wee meene not eyther robberie, or murther, or ſpitefulneſſe, or ſuche other like things: but we vnderſtande the hartburnings againſte God, and the grudgings and rebellings that proceede of impaciencie. The cauſe then why it is ſayd that lob muſt keepe himſelfe from turning vnto euill, is for that he ſhewed not himſelfe to bee pacientynough in ſubmitting himſelfe vnto God, and in acknowledging his rightuouſneſſe during the time of his aduerſitie. And it is purpoſely ſayd vnto him, that he ſhould ſtand vpon his gard: for it is a harde thing too forbeare falling, when we be pinched with aduerſitie. Agayne, looke what is ſayde vnto Iob, ought to ſerue vs all. And ſo let vs take this ſaying as an exhortatiō of the holy Ghoſts to vs al in cōmon, that we ſhould be watchfull whē we bee afflicted, ſo as we ſwarue not aſide vnto euill. VVhat is the reaſon? For aſſoone as Gods hand toucheth vs, we be greued out of meaſure, and there needeth no more to put vs out of patience. Specially if the affliction be greate and violent, [Page] then are we vtterly diſmayd, what ſtoutneſſe ſoeuer there were in vs afore: and whereas a man would haue thought vs to be inuincible, we bee quite out of hart, and wote not where to become. Seeing then that there is ſuch frailtie in vs, it ſtandeth vs in hande to looke well to our ſelues, and to doo our indeuer to holde faſt that which is good. Yea verily: for although a man ſtreyne himſelfe to the vttermoſt, yet ſhall hee haue much ado to ſtande out, that hee ſtumble not by ſome meanes or other. Yet notwithſtanding wee haue cauſe to bee of good cheere, forſomuch as 10 we ſee that the ſpirite of God conſidereth howe hard our battels are. For if wee labour to keepe our ſelues from euill, let vs not doubt but that God will holde vs vp euen when he ſeeth vs at the laſt caſt. And if wee holde on and inforce ourſelues therevnto, although there bee feebleneſſe in it, and that wee do not our dutie to the full: yet will God accept the paynes that we indure and take them in good woorth. Beholde the thing that ought to giue vs courage. But yet muſt we be diligent in that behalf, according to that which is ſhewed vs here. Therefore let vs not 20 flatter our ſelues, but ſticke to it that wee turne not aſide vnto euill, that is to ſay, that we be not ouermuch greeued when God beateth vs with his roddes. I ſay, let vs labour to keepe our ſelues from ſtriuing agaynſt him, that wee murmure not at his iuſtice. For (as we haue ſeene heretofore) it is extreeme wickedneſſe when men lift vp themſelues after that ſort agaynſt God, and are ſo ſtubborne as they cannot thinke well of his doings too glorifie him in the ſame. And although it appeare not to bee ſuch an euill in the iudgement of men: yet doth God eſteeme it as a 30 moſt heynous crime, and not without cauſe. VVherefore as oft as wee feele any aduerſitie, let vs looke well to our ſelues, that we be quiet and ſubmit our ſelues wholy vnto God. And that is the thing which Eliu ſheweth more euidently, when hee addeth, that Iob bad chozen euill rather than affliction, or bycauſe of affliction. Both theſe tranſlations tende to one ende: which is, that Iob bare not his cace peaſably with humbling of himſelfe, but lyfted vp himſelf agaynſt God in his affliction, and conſidered not that it behoued him to haue ſtouped vnder the hande of him that hilde him in his power. If a man aske howe Iob 40 can be condemned of ſuch ſturdineſſe, ſeeing he is ſet before vs as a myrrour of pacientneſſe: I haue anſwered that queſtion already: namely that God accepted him for pacient. And certeſſe that vertue is commended in him, not onely by the recorde of mortall men, but alſo by the recorde of the holy Ghoſt. Yet notwithſtanding that is no let but that hee had imperfection in him, and did amiſſe in ſome reſpect. Now if Iob hauing indeuered himſelfe to bee quiet that hee might glorifie God, and knowe 50 and publiſh his mightie power, was blamed neuertheleſſe: I pray you what ſhall become of vs? If we make compariſon betweene the pacientneſſe that was in him, and the hartburnings and repinings that are in vs: wee are ſo coy, that if God do but ticke vs with his little finger, we are by and by in a pelting chafe, and there is nothing elſe with vs but murmuring and ſpyting. Seeing then that we bee ſo farre of from the vertue of Iob: do we not deſerue to be a hundred times more condemned than hee? And therefore let vs vnderſtande firſt of all, that although affliction 60 bee ſent vs to tame vs withall: yet doth it ſtirre vs to rebelling agaynſt God: not of it owne nature, but bycauſe of our ſinfulneſſe. VVhen God chaſtizeth vs, it is to the end to deale the better with vs: according as he ſheweth vs our ſinnes, to the intent that in condemning them wee ſhould flee to him for refuge, and hauing knowne him to be our iudge, beſeech him of pardon and grace, and learne no more too delight and ſooth oure ſelues in oure vyces. Thus ye ſee to what end God chaſtizeth vs. But we turne our afflictions to the contrarie: for in ſteade of ſtouping vnder Gods hande, we do nothing but fret and grinde our teeth, and ſtorme. To be ſhort, wee cannot abide to bee either poore or ſicke, or too ſuffer any other miſeryes in this worlde, but we woulde faine that God ſhoulde let vs alone in peace, yea and that hee ſhoulde gouerne vs after our owne fancie, and not do ought at all to our miſliking. And ſo by reaſon of affliction wee ſwarue aſide vnto euill. Seing then that there is ſuch a frowardneſſe in vs, that the meanes which God ordeyneth too holde vs in awe vnder his obedience, are turned by vs to the cleane contrarie, in ſo much that they make vs to play the wilde beaſtes, and to chafe agaynſt him, and too kicke agaynſt the Spurre: ſeeing (I ſay) that there is ſuch ſinfulneſſe in vs: lette vs learne to reſiſt it as muche as is poſsible. And ſeeing that Iob, for all that hee could do, is blamed here to haue chozen iniquitie in his affliction▪ let vs conſider that the ſame will much more happen vnto vs, if we looke not well about vs. Furthermore whereas it is ſayd, rather than affliction: (for that is the moſt conuenient and fit tranſlation, notwithſtanding that both of them (as I ſayde) do come to one end:) that maner of ſpeaking hath a certaine grace in it, whereof we may gather inſtruction. It is ſayde then, that Iob choze iniquitie rather than affliction: And howe▪ VVhen a man chafeth agaynſt God, doeth hee therefore ſcape his hande? No: but hee holdeth not himſelfe in his aray, for aduerſitie ought to make vs to ſtoupe, but wee fight agaynſt the hande of God. True it is that our ſo doing is in vayne, for wee ſhall bee diſappoynted of all our hope, and wee ſhall gayne nothing by it: but yet for all that, as oft as we gnaſh our teeth after that maner againſt God through impaciencie, our meening is (if it were poſſible) to bee no more ſubiect vnto God. And that is the cauſe why I ſayde that this ſaying importeth a good doctrine. For if we perceyued throughly that all ſuch as can not yeelde meekely vnto aduerſitie, are loth to be ſubiect vnto God, and coulde finde in their hartes to beate backe all his force: wee woulde abhorre impacientneſſe muche more than we do, yea and we would thinke it to be an intolerable blaſphemie. Then if wee ſticke not to chafe and turmoyle when Gods hande is vppon vs: it is a token that we bee not acquainted with that which is ſayd in this text, namely that all ſuch as are vnpacient are loth to bee ſubiect any more vnto God, and woulde fayne haue the ſoueraintie and authoritie aboliſhed which hee hath ouer them. This is a thing that ought to put vs in minde to be more pacient than we haue bene wont to be, whenſoeuer it pleaſeth our God too frame vs to humilitie. And after this Eliu addeth, That God exalteth by his power, and who is like him in teaching? or who is ſuch a lawmaker as hee? Otherſome tranſlate it, who is hee that ruſheth or casteth forth as he doth? For the Hebrew worde betokeneth alſo to cast or throw Neuertheleſſe, the proceſſe of the text ſheweth, [Page] that foraſmuch as Gods wiſedome is treated of here, it is better to take the woorde for [...]o teach or to taske men too a lawe or doctrine, according as the worde betokeneth moſt commonly. Nowe then it behoueth vs too take this ſentence after the firſt maner: which is, that God bath not his like in teaching. This is not referred ſimply to the woorde of God, but alſo too the inwarde power which God vttereth, when it pleaſeth him to touch vs to the quicke, and to pierce our harts in ſuch wiſe as we come to him. Truly whenſoeuer Gods woorde is preached, or when men 10 reade the holy Scriptures, then is God our teacher, and it is he with whom we go to ſchoole, and it may wel be ſayd that there is no teaching like vnto his. For when we ſhall haue bene taught by men all our life long: yet ſhall there be nothing but vanitie in vs, vntill we be grounded in the wiſedome of God, bicauſe there is no ſubſtantialneſſe, but there: all other things vaniſhe quite away. And in good fayth, were the wiſe men of this worlde neuer ſo highly learned and ſharpe witted: yet was their vnderſtanding darkened continually with ſome cloudes, in ſo much that 20 there was no certaintie in them, but they were euer newe to ſeeke. As much is to be ſayd of all ſuch as are taught of men. Therefore it is a verie true ſaying, that there is no teacher like vnto God: for we ſhall neuer be taught perfectly, till we haue knowne the worde of God. But Eliu procedeth here yet further: that is to wit, that we be then taught of God, when it pleaſeth him to touch our hartes inwardly by his holy ſpirite, and that hee woorketh after ſuch a ſort as wee knowe his Maieſtie and obey the ſame. But there is not that creature to be founde, which can do 30 that: that is the peculiar office of God and of his holye ſpirite, yea and he reſerueth it wholly to himſelfe, and experience ſheweth that hee onely is worthie of that prayſe. For though wee ſhould reade the holy Scripture continually without ceaſsing, and that it were expounded to vs by men of excellent skill and great cunning: yet ſhoulde all their labour be vnauaylable, and we ſhall profite nothing at all vntill God inlighten vs by his holy ſpirite, touch our harts and ſoften them, perce our eares (as hath bene ſeene heretofore) and open our eyes, ſo as our hartes which are 40 as hard as flint may be turned into fleſh, and we bow vnto his obedience. Vntill ſuch time as God do this: it ſhal be to no purpoſe for men too ſpeake too vs, for all their teaching will ſlip and vaniſhe away from vs, and yet ſhall neuer bee able to take roote in our mindes. Therefore not without cauſe is it tolde vs heere, that there is no teacher like vnto God. Furthermore this is not ſayd, onely to the ende wee ſhoulde repayre vnto him to bee rightly taught: but alſo to the ende we ſhould learne not to be ſelfwiſe in the diſcourſes and imaginations which we conceiue. And 50 why? For that were the next way to ſhet our ſelues oute of the doore, that wee might not come to Gods ſchoole. VVhat is to be done then? let vs learne to be vtterly ignorant, till our Lord haue taught vs his will. And morouer let vs cōtent our ſelues with the knowledge of that which we haue learned at his hande: and whatſoeuer elſe commeth in our head, let vs thruſt it vnder foote, aſſuring our ſelues that it is euery whit of it but leaſing and falſehood. Thus ye ſee what Eliu ment in this ſtreyne. And that alſo is the cauſe why he ſayeth, Beholde, God exalteth or aduaunceth 60 by his power. Heereby he ſheweth, that if God worke with vs, we muſt not go about to knowe the vttermoſt of all things that he doth, as we may trie the workes of men: for inaſmuch as wee haue them before our eyes, wee beholde them and looke euery corner of them, and alſo we be able to handle them with our hands, and to toſſe them and turne them at oure pleaſure. It is not ſo wyth the workes of God. And why? For he exalteth in his power: that is to ſay, hee is woonderfull in his doings. Therefore men muſt not attempt nor preace ſo farre, as to ſearch the vttermoſt of his doings, or to iudge at aduenture of them and to giue bridle to their raſhneſſe, when they comprehend not all that is in them. And why? Seeing that Gods woorkes are ſo high, (as which do proceede of his infinite power,) it behoueth vs alſo to ſtay at them. For wee bee couched heere by lowe, there is a great diſtance betweene them and vs, and we cannot flie ſo high. VVherefore let vs holde vs contented with that which God ſendeth, and ſuffer our ſelues to bee gouerned by his holy ſpirite, and neither couet nor deſire too knowe any thing, ſaue that which he ſhall haue ſhewed vs. To be ſhort, let vs be his ſcholers, aſſuring our ſelues that all our wiſedome conſiſteth in brideling our owne fancies, ſo as they raunge not abroade. Nowe wee ſee what the meening of Eliu is. And therefore for the better confirming of the matter which I haue dealt with heretofore, let vs follow the ſayd admonition. It hath bene ſayde that it is a good thing to apply our minde to the conſidering of Gods woorkes, ſo bee it that wee deale ſoberly, acknowledging the ſlenderneſſe of our owne vnderſtanding. Therefore whereas it is ſayd, that God exalteth in his power: let vs vnderſtand that hee intendeth not to let vs wander after our owne liking. And therfore let vs not be ſo proudas to ſay, that his workes are to be eſteemed as mens workes: but let vs aſſure our ſelues that he will haue men to magnifie them, and to honour them. Furthermore foraſmuch as wiſedome fayleth vs, and yet notwithſtanding our fleſhe tempteth and tickleth vs to be deſirous to ſeeke more than is lawfull for vs to know: let vs beare in minde that there is none like god in teaching, and therfore that it behoueth vs to come to him, to the ende that he may inlighten vs, and that our mindes may bee gouerned by his hande and direction. VVhen we be taught in that ſchoole: wee ſhall profite ynough in Gods workes, and therewithall wee ſhall haue wherewith to barre all our owne curioſities. And vndoubtedly it behoueth vs to be alwayes watchfull, that we may reſtrayne our ſelues. For although the faythfull bee modeſt, and framed a long while aforehande to receyue inſtruction at Gods hande: yet notwithſtanding there are ſtill ſome curioſities flittering in their heads, ſo as they be haled away, and many imaginations come in their minds, cauſing them to ſay, why is this? and why is that? But let vs alwayes come backe to this concluſion, that forſomuch as we be not able to comprehend Gods woorkes, no nor any creature elſe is of power to do it: it behoueth vs too come vnto him, and hee muſte not onely teache vs by his woorde, but alſo inlighten vs and order our thoughts, and bring vs vnder his lure, to holde vs fully in awe. Thus yee ſee in effect what wee haue to remember in this ſentence. Now it is ſayde anon after, who ſhall ouerſee him in his way? And who ſhall ſay to him, thou hast done amiſſe? or elſe, whom hath be ſet ouer him in his way? for the Hebrue worde [Page] ſignifieth to giue preheminence and lordſhip, and ſometime to viſite or ouerſee. Neuertheleſſe the meening of Eliu is euident inough: namely that it is not for mortal creatures to controll God, or to make ſearch to finde fault with his doings, and to blame them as though he were miſaduiſed and knewe not howe to order things as they ſhould bee. This is the ſumme of that which is conteyned here. Now to the intent wee may gather a more familiar doctrine of this ſentence: let vs ſet it downe for a grounde, that men muſte bee iudged by God, and that they haue not authoritie 10 too bee iudges ouer him. That is the thing which is ſhewed vs heere by theſe woordes which Eliu vſeth. VVill wee then iudge God? It is high treaſon: for wee vſurpe that which is his. It is written that all knees ſhall bowe before him. And why? To come before his iudgement ſeate, as Saint Paule declareth in the fourtenth too the Romanes. Seeing then that God reſerueth the iudging of vs to himſelfe alone: what remayneth for vs too do, but to abſteyne from that Diueliſh boldneſſe of deſiring ſo to control him and to ſtriue againſt him, as though 20 there were any fault too bee founde in his doings and hee were blamewoorthie, and that wee were of ſome better diſcretion and skill than hee? Nowe were this well put in vre, we ſhould ſee another maner of modeſtie in men too lyke of God, and whereas blaſphemies fluſh out of mens mouthes, wee ſhoulde heare Gods prayſes ſounde euerywhere, ſo as there ſhoulde be one agreeable melodie too magnifie hys ineſtimable rightuouſneſſe, wiſedome, power, and goodneſſe. But what? Although eueryman confeſſe at the firſt bluſh that it is good reaſon that God 30 ſhoulde woorke after ſuch a maner as no man might aduaunce himſelfe agaynſt him: yet notwithſtanding all men do it, and there are verie fewe that can refrayne ſuch pryde, when they ſee themſelues inclined thereto by nature. Therefore it ſtandeth vs the more in hand to holde faſt the doctrine that is giuen vs here by Eliu, or rather by the holy Ghoſt: which is, that wee muſt bee mindefull to magnifie Gods woorkes, yea euen thoſe woorkes of his which are knowne too men. Nowe then, after that Eliu hath ſayde that no man can reproue God in any of all his 40 workes: he telleth vs that wee must remember to magnifie them. And why? For at length we ſhall finde men to bee conuinced by experience, that God dooth not any thing but in all vprightneſſe and equitie. Therefore lette vs conſider it that our mindes may be reſtreyned, to the end wee fall not to ſtraying and gadding ouer all the fieldes. And it behoueth vs too ioyne theſe two ſentences togither as they be matched here. The firſt is, who is hee that can ſay vnto God, thou haſt done amiſſe? And the other is, That wee muſt remember to magnifie him. Truely moſte 50 menne can well ynough preſume ſo farre, [as too accuſe God of miſdealing:] and in very deede a man ſhall heare nothing but grudgings agaynſt God: and although hee be vpright in all poynts, yet do not men ceaſſe too finde fault with him: but yet for all that they bee not able too reach vnto him. And that is the cauſe why Eliu ſcorneth that fooliſh ouerweening of theirs, in that hee ſayeth, that no man is able to charge God with any miſdealing. Men may well ſpewe out their blaſphemies: but yet ſhall they vaniſh and ſhed away like water, and in the meane while 60 God ſhall continue in his perfect ſtate ſtill, and laugh ſuch preſumptuouſneſſe of menne to ſcorne, when they will needes ruſhe after that maner agaynſt him. Then let vs marke well, that ſuch as hold not themſelues in ſuch modeſtie as I haue ſhewed that they ought to do, ſhall not auaile at all when they haue replied neuer ſo much againſt God. And why? For hee hath not ſet any perſone ouer himſelfe. Herein is ſhewed vs that men are ouerfooliſhe and diſtitute of reaſon, when they diſpute ſo agaynſt God: VVhy? For who hath ſet them in any ſuch office? If a man ſhoulde take vpon him to iudge thoſe ouer whome he hath no authoritie, and to ſet taskes and tallages vpon them, and too giue ſentence vpon their doings: woulde the world thinke well of ſuch preſumptuouſneſſe? would it not take ſuch a man to be a ſtarke foole? But wee bee farre more fonde in lifting vp our ſelues agaynſt God. If a poore Begger ſhoulde giue away Dukedomes and Lordſhips, and appoynt Iudges and Lieutenantes in a Countrie: euerie man woulde laugh him to ſcorne. But we do much more when wee take vpon vs to rule God, and to giue him his leſſon. And what a preſumptuouſneſſe is that? If wee would take in hande to ſubdue all Princes to our lure, it were not ſo great and furious ſtatelineſſe as this. Nowe then Eliu ſheweth here, that if wee be tempted too iudge ouerhaſtily of Gods woorkes, and that our reaſon wexe to bolde and prowde: we muſt come to this poynt to ſay, VVhat? when all things are throughly conſidered, is it meere for vs too looke vnto God to controll him, or to ſpie out his doings too finde faulte with them when they haue paſſed his handes? Haue we the ouerſight of him? Is it for vs too examine his wayes? Then if wee be once fully reſolued of that poynt, it will bee ynough to barre all curious queſtions, and to hold vs in awe. For (to be ſhort) it behoueth vs to conclude, that gods ſhewing of his workes vnto vs, is to the end that we being vnder thē, ſhould looke vpon them, and conſider them. It is ſayde heere, who is hee that ſhall ouerſee [or ouerlooke] him? This ſaying importeth much: for there are two ſortes of looking vpon Gods woorkes. The one is when we perceyue our owne ſmalneſſe, and acknowledging that wee do but creepe here bylow, do lift vp our minds aloft by fayth, aſſuring our ſelues that we bee not able to comprehende ſo high & profound ſecrets, and (to bee ſhort) when with our fayth there is matched this lowlineſſe of honouring the things that are vnknowne to vs. Thus yee ſee one good maner of looking vpon Gods workes, for it is vnder him. Therfore when we be ſo lowly and meeke harted, and hauing conſidered our owne meaſure, do lift vp our heades and caſt vp our eyes, deſiring reuerently to knowe what it pleaſeth God to ſhew vs, and no more: then do we looke vppon Gods woorkes vnder him. But contrarywiſe it is ſayde in this text, who is he that ſhall ouerlooke him [or looke aboue him] in his wayes? Lo here a contrarie way of looking, when men aduaunce themſelues and mount aboue with their Ergoes, and with a deſire too ouerlooke Gods workes as though the ſame were vnder them. But when they mount after that maner, they muſte needes breake their neckes: for what maner of Ladders haue they? Againe, let vs labour as much as wee can in our vaine imaginations, and it is certaine that wee ſhall haue no foundation to beare vs vp. So then it is an vntowarde and curſed faſhion of looking vpon Gods woorkes, when men [Page] ſteppe to him as though they would thruſt all his doings, vnder their feete, and call him to account, and ſit in iudgement vppon him as thoughe they had ſuperioritie to ouerrule him. Let vs keepe vs from ſuch diueliſhe pryde: for it is added as an appurtenance, that wee muſt remember to magnifie Gods workes. And that is the ſeconde ſentence, which I ſayde was too bee matched with the other former one. But why is it ſayd, that wee must remember it? For it ſeemeth that Eliu might haue ſayde at one worde: Magnifie thou the workes of God: but he ſayth Remember 10 thou. VVhy ſo? For we bee willingly occupied about our owne wicked imaginations, which hinder vs from yeelding God his deſerued and due glorie. And therefore it ſtandeth vs in hande too quicken vp the remembrance of our minde, ſeeing we be ſo forgetfull of God. As for example. VVhen we ſhould thinke vpon God, the firſt thing that will come to our thought, ſhal be ſome illuſion of Satans, to make vs fall in a rage, or too caſt vs into diſpayre, or to ſnarle vs in ſome diſtruſt, or elſe to make vs tumble into our deſtruction. Ye ſee then that our wittes are ouerwrapped 20 with ſuch ignorance, as we thinke not vpon god, and in the meanewhile Satan is wilie ynough to put ſome wicked fancie in our head, too turne vs away from God if it were poſsible for him. True it is that many men know not what this meaneth: for they be vtterly blockiſh: but they that knowe it are warned to bethinke them of the diſeaſe that is rooted in all men. And foraſmuchas wee may bee tempted with wicked conceyts: therefore it is ſayde that wee muſt bethinke our ſelues, and not ſuffer God to be as it were buried, but call to remembrance that 30 which God himſelfe hath printed in all men, that is too wit, that the Creature muſte not exalt hymſelfe agaynſt his maker: and the ſame muſte ſerue vs for a brydle too holde all our affections in captiuitie, and too thruſt them vnder foote, ſo as wee may ſay, wretched creature, where art thou? Commeſt thou heere to diſpute agaynſt thy God and to ſubdue him? Is it reaſon that thou ſhouldeſt take vpon thee to controll him, and make him too paſſe as it were vnder thy hande? what a malapertneſſe is that? then if men enter intoo ſuche an examination of themſelues:40 it will driue away all the lewde imaginations that come in their mindes, and are a hinderance too them to magnifie Gods workes as it becommeth them. And therefore let vs beware that the Diuell put no lewde conceytes in our heades, but let vs warde them a farre off by magnifying Gods workes as they bee woorthie. And howe ſhall wee magnifie them? not by iudging of them after our owne knowledge. No: but wee muſte honour them although they paſſe our reach: and although wee perceyue not the reaſon why they bee done, yet let vs not ceaſſe to ſay, Lorde thou art iuſt▪ rightuous, and full of equitie. Thus yee ſee that the thing wherein wee muſt occupie our ſelues all the tyme of oure life, is to knowe that the greatneſſe and excellencie of Gods workes is ſuch, as we cannot yeelde them ſuch prayſe as they deſerue, without aduauncing them aboue ourſelues. And Eliu alſo ſayeth expreſſely, that men know them, to do vs to wit, that when menne haue fought their fill agaynſt God, (according as we ſee that pryde is alwayes in vs:) yet in the end we muſt needes be ouercome. For God will peraduenture ſuffer vs to inquire of him vnaduizedly: but when wee haue ſo giuen the brydle to our fleſhly luſtes, and Satan hath caried vs away in our fooliſhe affections: in the ende wee ſhall perceyue (how be it all to late) that God is rightuous, and that we ſhall continue ſo, ſpyte of our teeth. So then ſeing that experience ſheweth that Gods workes deſerue all prayſe, what is to be done? Shall wee take vpon vs to inquire of all his doings too the vttermoſt? let vs ſhunne that: and let vs rather learne to honour him with all humilitie, and in ſo doing too yeelde him the rightuouſneſſe which he deſerueth, and to confeſſe that his wiſedome, his iuſtice, his goodneſſe, and his mightineſſe appeare in ſuch wiſe in all his workes, as he muſt needes be knowne to be ſuch a one as he is, that is too wit, a moſt louing father towardes thoſe that are his, and a iuſt iudge towardes thoſe whom he hath forſaken.

Now let vs fall downe before the face of our good God with acknowledgement of our faultes, praying him ſo to touch vs, as wee may vtterly condemne ourſelues before him, namely to the ende wee may bee acquit through his mercie: and that therwithall it may alſo pleaſe him to remedie all the vices that are in vs, and ſo too clenze vs, as we may draw neerer and neerer to the heauenly life. And foraſmuch as wee bee ſo much inclined to pryde and preſumption, as we cannot bow vnder him as were requiſite: let vs pray him to graunt vs the grace to ſubmit ourſelues to him with all humilitie and feare, ſo as we may be fit too receyue inſtruction, both by his woorde, and by his holy ſpirit, to the intent that in all poynts and all reſpects wee may yeelde him his due honor, and he guide vs as obedient children vnder the gouernment of their father. That it may pleaſe him to graunt this grace, &c.

The .Cxliij. Sermon, which is the fifth vpon the .xxxvj. Chapter.

25 Men behold it, euery man ſeeth it a farre off.

26 Behold, God is great, the number of his yeares is not knovvne, there is no counting of them.

27 For hee reſtrayneth the droppes of vvater, and aftervvarde maketh the raine of his moyſture to poure dovvne.

28 He maketh it to come from heauen, and it ſheadeth dovvvne vpon the multitude of men.

29 VVho can knovv the diuerſitie of his Clovvdes, and vvhat is the heape of his Tent?

30 He ſtretcheth out his light, and couereth the rootes of the Sea.

31 By them doth he execute iuſtice vpon the people, and giue abundance vvherevvith to liue.

32 He clotheth his drie ſtreames vvith the clovvdes, and commaundeth them to go agaynſt them.

33 His companion brings him tidings of ſtrife, and there is anger in mounting vp.

[Page] WEe haue too beare in minde the matter that was glaunced at yeſterday: namely how it is ſhewed vs heere, that although men woulde ſhet their eies, yet can they not bring to paſſe that god ſhoulde not ſet himſelfe afore them, and that his works ſhould not be knowne to them. Hereby we be warned that if any man knowe not God, the ſame 10 commeth not of ſimple ignorance, but rather of ſtubborne wilfulneſſe, bycauſe hee turneth away from him. For (as I haue ſayde afore) Gods workes are to manifeſt vnto vs: they ſhew themſelues euery where: and therefore we can not bee ignorant of them, except we liſt ourſelues. In reſpect whereof it is ſayde, That men beholde them a farre off. For this ſimilitude importeth, that they bee ſo excellent, and that there is ſuch a greatneſſe and maieſtie in them, that although there be a farre diſtance betwene them and vs, yet are we able to ſee them. VVe knowe that if a man 20 be farre off from vs, our eye ſight will not reach thither, but it fadeth by the way: or if there bee a great Caſtell, it will ſeeme to be but a little cabban if we looke at it a farre off: and a whole towne wil ſeeme to be but a two or three houſes. Thus doth farre diſtance diminiſh the outwarde appearance of things, which are great when wee ſee them neere at hande: VVe haue experience ynough of it in the Sunne. For it ſeemeth to bee ſcarcely two foote broade: and yet notwithſtanding if a man knowe the reaſon, and the things which the Philoſophers and thoſe that are acquainted 30 with the ſecretes of nature do ſhew, he ſhall perceyue that the Sunne is much greater than the whole earth. And here it is ſayde expreſly, that men beholde Gods workes a farre of. How farre off? So farre, as our eye ſight muſt needes be vtterly dazeled. But yet as farre of as it is, we perceyue how God worketh: and therefore it followeth that there is ſuch a maieſtie in Gods woorkes, as wee ought of duetie to honour him therein. Nowe then let vs marke, that ſuch as glorifie not God as they ſhould do, can not cloke themſelues with ignorance: for it is but a vaine 40 couert, bicauſe his works cannot but be knowne vnto thē. In ſo muche that if wee alledge that our eye ſight is too weake, and that Gods working is too high for vs: it is to be replyed, that although Gods woorkes be not nigh vs, yet wee ceaſſe not too perceyue them, ſo farre forth as is needefull for the magnifying of them. And although our eyeſight be verie feeble, yet is there ſuch a greatneſſe, excellencie and worthineſſe in Gods woorkes, as wee haue ſome inckling of them. Therfore let vs lerne to apply our mindes too the knowing of the things that God ſheweth 50 vs. Furthermore let vs marke alſo, that it behoueth vs to know God and his workes according too our owne meaſure. If he ſhew himſelf a farre of, let vs content ourſelues therewith. True it is that we may well deſire to haue him to come neere vs: and on our part alſo it behoueth vs too ſtreyne our ſelues from day to day, to haue a more familiar and full knowledge of him and of his workes. But yet for all that, we muſt walke in humilitie, and if God liſt not to bee knowne to the full, but onely in part: let vs holde our ſelues to that which pleaſeth him. And in the meane 60 while (as I ſayde) let vs not play the purblind or ſtarkblind buſſards wilfully: but let vs ſuffer God to ſhew himſelfe to vs, and when he hath ſhewed himſelfe and wee knowe him, let vs honor him and yeeld him his deſerued prayſe. Nowe herewithall Eliu ſayth, that bycauſe God is great, we knowe him not, neither is there any numbring or accounting of his yea [...]es. This ſentence ſhoulde ſeeme to rep [...]gne that which I haue ſayd alreadie: for to know and not to know, are things vtterly contrary. VVe ſaw in the laſt verſe, that although God be far off from vs, yet notwithſtanding his workes are ſo great that we ſee them: and now it is ſayde, that God cannot be knowne. But by the knowing that is ſpoken of here, it is ment that we cannot comprehende God in ſuch wiſe as he is in his maieſtie: wee come farre ſhort of that: it is ynough for vs that wee haue ſome little taſte of it: we be not able to comprehend the infinite light that is in him: it ſuffizeth that wee haue ſome little ſparkes therof. Thus then ye ſee in what wiſe God is not knowne: namely in that our capacitie is too ſmall to conceyue and comprehend him. Yet notwithſtanding his meening is not to be vtterly hid frō men: for he ſheweth himſelf inough to be honoured at their handes. Therfore this knowledge which we haue of God, is not to bee able to determine of him, and to ſay throughly what is in him: but yet neuertheleſſe we are vnexcuſable if wee honour him not, forſomuch as he hath ſhewed himſelfe in ſuch portion vnto vs, as hee knoweth vs able to beare, and as is for our profite. Now we ſee after what maner we beholde God, and howe he may be knowne of vs: that is to wit, by looking at him as it were in a glaſſe when he claddeth himſelfe with that viſible maieſtie which is ſeene in heauen and earth. Lo in what wize he ought to be looked vpon. And for that cauſe it is ſayd, that the creatures are as his ſeate: thoſe are his ornaments: and as a Prince that appareleth himſelfe in his royaltie too haue the more reuerence: euen ſo Gods ornaments are in the heauen and in the earth: and there it is that he muſt be looked vpon. For as for his ſubſtance or being, that is inuiſible and hidden from vs. But he vttereth his vertues in ſuche wyſe, that although wee were blind, yet might we grope them, according alſo as S. Paule vſeth the ſame ſimilitude in the 17. of the Actes. Seeing it is ſo, let vs learne that we do then ſee God, when we conſider his workes: for his mightie power appeereth there, and ſheweth vs that he deſerueth well to bee glorifyed at our handes. But yet muſt wee not preſume to knowe him perfectly, ſo as we ſhould be able to define what his glory is: for that paſſeth all our vnderſtanding: wee muſt caſt downe our eyes and confeſſe that hee dwelleth in vnapprochable light. Therefore our knowing of God is but in part: and therewithall it behoueth vs to confeſſe, that we bee ſo ignorant and weake, as it is ynough for vs to haue ſome taſt of Gods maieſtie, and we muſt holde ourſelues at that ſtay ſith we ſee that our wits fayle vs, and that we be as good as forlorne. I ſay it behoueth vs to holde ourſelues within our owne ſlenderneſſe, praying God to rid vs of this mortall fleſh, to the intent we may behold him as he is, when we be become like vnto him, as it is ſayd in S. Iohn: and furthermore that in wayting for that day, he reforme vs preſently after his owne image, to the end we may beholde him the better. For thereafter as God clenſeth vs from all our fleſhly vices, and from all the heauie droſſe that wee feele in ourſelues: ſo maketh hee vs the [Page] meeter to beholde him. And ſo vpon the knowledge of the weakeneſſe of our owne wittes, we haue to pray vnto God to reforme vs more and more, to the ende wee may profite and increaſe in his knowledge. VVheras mention is made of the numbering of his yeares: and whereas it is ſayd, that they cannot be reckned: truely a man may thinke it rude geere at the firſt bluſhe: for inaſmuch as God had no beginning, it needeth not to bee ſayde of that euerlaſtingneſſe, that the yeares thereof cannot bee reckned: and therefore that ſaying might ſeeme ſuperfluous. But if 10 wee conſider what Eliu amed: wee ſhall finde that ſaying greatly to our profite. And why? As I haue ſayde heretofore, men are ſo caried away with pride, as they find fault with Gods doings, and will needes controll him. And whereof commeth ſuch ſaucineſſe, but that in effect they think themſelues wizer than God? Nowe to beate downe ſuch ouerweening, it is ſayd here, that a man cannot recken the number of Gods yeares. Therfore whenſoeuer we would be iudges ouer him, and are tempted with the ſayde preſumptuouſneſſe and deſire to mount higher than becō meth 20 vs or is lawfull for vs: lette vs bethinke our ſelues thus: wretched creature, thou are but as a ſnayle, it is not paſt three dayes ago ſince thou cameſt firſt vpon the earth (I meene euen them that had liued a foure or fiueſcore yeares) & yet thou wilt take vpon thee to iudge thy God. And in what plight art thou? For when thou ſhalt haue reached to the verie creation of the worlde: it is nothing in compariſon of the euerlaſtingneſſe that is in him. So then, thou ſeeſt nowe thine owne follie, and that thou art out of thy wittes when thou entereſt into ſuch a maze, as 30 too go aboute to iudge him. Therefore let vs learne, that here is not only told vs that Gods age is endleſſe: but we muſte alſo compare it with the ſhortneſſe of our life, according as we be warned to do. For we knowe that we be tranſitorie and ſlippe away like a ſhadowe. Then muſt we compare the ſayde ſhortneſſe [of our life] with the endleſſe time of God, and the euerlaſtingneſſe which hathe neither time nor bounds: and that wil ſerue well to keepe vs from aduauncing our ſelues into ſuch preſumption as wee haue bene woonted to. Thus wee ſee in effect what 40 Eliu telleth vs here. Now muſt we come to the declaratiō of that which he ſayeth concerning Gods workes. For hee alledgeth the Raine, thunders, and vapours, and ſuch other like things, as Hayle, tempeſts, and whirlewinds. VVhen wee ſee thoſe things, God giueth vs ſuche ſignes of his maieſtie as wee muſt needes honour him, or elſe wee bee too vnthankfull and blockiſh. True it is that God hathe other woorkes higher and harder too comprehende than theſe: but the intent of the holy Ghoſt was, to teach vs groſſely according to our rudeneſſe and homelineſſe: and 50 therfore Eliu ſetteth down here an example of the works of nature, which we ſay are common. VVee neede not to go to ſchoole nor to be great Clerkes to haue knowledge of Rayne, of hayle, of faire weather, and of the chaunges that we ſee in the ayre. True it is that the reaſons of them are not verie common and ordinarie. For if a man ſhould aske a poore ſillie ſoule how Raine is ingendred, he could not reſolue him of it, bicauſe wee ſee not howe the water mounteth vp, nor alſo howe the water can bee ingendred in the ayre: and it might ſeeme a thing agaynſt 60 reaſon. So the playne countrymen cannot diſcuſſe the things that are to be knowne by Philoſophie: as howe the rayne is ingendered by drawing vppe of the vapours of ſteames, in ſo much that when the Sunne ſtryk [...]th vpon the earth, foraſmuch as the earth is full of holes, and not ſo cloſe ſhet but that there are little vaines in it: he draweth vp the vapours aloft, and by little and little they become thicke, and when they be in the middes of the ayre, there they ingender rayne. For by that meanes the moyſtures are drawne vp by little and little, vntil that al of thē grow ripe to giue vs raine. Againe the countryfolke vnderſtand not wherof it commeth to paſſe, that there is not ſo great heate in the middle roome of the ayre, although the ſame be neerer to the Sunne. For the cauſe of it is, that the heate ſetteth it ſelf here vpō the earth as vpon a harth, whereas in the ayre it ſpreadeth abroade in ſuch wiſe as it cannot reſt there. And that is the cauſe why hayle is ingendred there, as we ſee. It is a ſtraunge matter, in ſo much that we would hardly beleeue it if it were not a common thing among vs, that the hayle ſhould thicken in the ayre, and that although the Sunne be neerer therevnto than to vs, yet notwithſtanding (as we ſee) there muſt needes bee a great coldneſſe there. The ignorant therefore haue no knowledge of theſe things, neither can they find oute the reaſon of it, but are amazed at it. Howbeit although wee knowe not the reaſon, yet the thing it ſelfe is ſufficiently knowne, inſomuch that it appeareth that the drawing vp of the vapours from the earth after that maner, and the ingendering of raine afterwarde, and alſo the holding of the raine in the ayre after it is ingendered there, (according as it is ſayde that the clowdes are bottels, barrels, or tubbes) are a woonderfull woorke of God. And in good ſooth if there were barrelles in the ayre to holde the water in, it were not a notabler myracle, than too ſee the clowdes hanging ouer vs. VVhat letteth that they fall not downe to ouerwhelme vs and too deſtroy the earth? Muſte it not needes bee an excellent power whereat our wittes muſt be amazed? This is the cauſe why I ſayde that without any going too Schoole, or without any curious great booke learning, a man ſhal find ſufficient knowledge of Gods workes in the order of nature, to make him vnexcuſable, bycauſe the ſame is ſo common among vs. As for example, when wee looke vppon the rayne, hayle, thunder, and ſuch other like things, the ſame ſhewe vs a certaine maieſtie of God too make vs afrayde, ſo as wee muſt needes bee moued ſpyte of our teeth: for by that meanes our Lord inforceth vs to know the maieſtie that is in him, notwithſtanding that we through our vnthankfulneſſe indeuer to quenche it too the vttermoſt of oure power. Now then we ſee why mention is made here vnto vs of the raine & ſuch other like things. Not bicauſe that God hath not other workes more wonderfull and excellent: but to the ende we ſhould not pretende ignorance: for the holy Ghoſt ſetteth before vs the things that are ſeene and knowne of the whole world. Seing it is ſo, what haue wee to do but to worſhip God, yeelding him his deſerued honor: and to beate downe all pride in our ſelues, ſo as we learne to ſubmit our ſelues to his ordinance, and allow whatſoeuer he doth or diſpoſeth? Howbeit, it will bee good for mee to expounde the wordes, before I gather the generall doctrine. It is ſayde, that God restrayneth [or holdeth backe] the droppes of water. And it ſerueth too [Page] expreſſe better his excellent power, which would not be beleeued if men ſawe it not with theyr eyes. If a man ſhould tel vs that the droppes of water were hild vp, (that is to ſay, that the water which is ſo fine and ſuttle a thing that it ſheadeth and ſoketh away and hath no faſtneſſe in it, is neuertheleſſe hild vp in the ayre, notwithſtāding the great number of the droppes, and the greate quantitie of it:) we would thinke it ſtraunge, if we had not experience of it. If water were a firme and ſubſtantiall thing, there might well be ſome mountayne of it for God to hold togither.10 But wheras there are a hundred Millions of drops in one little clowde, and euery droppe is of it own nature readie to fall away and to diſperſe all the reſt of the bodie, (as ſoothly nothing is more ſheading and ſlipperie than water, in ſomuch that looke how many little portiōs there are, ſo many diuiſions there are) and yet notwithſtanding they are all hild togither: if we knew it not and perceyued it not, wee would neuer beleeue it. Muſt wee not needes then acknowledge an infinite power in God, when we ſee the things that could not be beleeued? And 20 ſo Eliu in ſaying that God holdeth togither the droppes of water, ment to expreſſe better the mightie power that God ſheweth vs in holding vp the rayne in the ayre. And afterward he ſayeth that of his vapour he maketh Rayne. If a man demaunde whereof rayne is ingendered: I ſay, of nothing. The vapour of it owne ſelfe would not ryze vp from the earth, whiche hath hir ſteames within hir holes, for that is hir nature: but the ryzing vp of it is by the drawing of the ſunne, whiche ſucketh vp the moyſture to hale it vp on high. Otherwiſe what ropes needed there 30 [to drawe it vp?] VVere it poſsible to beleeue it, if wee ſawe it not? But it is ſeene manifeſtly. Yee ſee then that the vapours which were nothing, (that is to ſay which appeered not at all in our ſight,) do rize vpward againſt their nature. And when they be vp aloft, rayne is made and faſhioned of them: and afterwarde the earth is moyſtened with it, and bringeth forth frute, and men take their nurriſhment thereof. Behold our Lorde drieth the earth by drawyng the vapours from it after that maner: and it is aſmuch as if a man ſhoulde drawe the ſappe and iuice out 40 of a thing, ſo as he ſhould leaue nomore ſtrength in it: Ye ſee then that it withereth. But God findeth a contrary meanes. VVhen he hath ſo dried the earth, and drained as it were the bloud and ſubſtance out of it: he moyſteth it agayne with the ſame, and we ſee that rayne giueth abundance of frutes, according as it is ſhewed here. Seing then that wee perceyue it to be ſo: muſte it not needes be that we are cōuicted of the Maieſtie of God which we would not cōſider before? Although then that we ſhet our eyes, yet doth God (ſpite of our teeth) ſhew himſelf to vs, & his 50 maieſtie is viſible to vs in all ſortes. Immediatly it is declared, that God hath as it were his Pauilions [or Tents,] according as wee know howe it hath bene declared heretofore, that the clowdes and all the cope of heauen are termed Gods Pauilions or Tents. And diuers times it is ſaid that the clowdes are his chariotes, namely bicauſe he guideth them and maketh them to go foreward, or elſe doth as it were walke vpon them to make his triumphes. Thus ye ſee how God is preſented vnto vs as a Prince, in that he vſeth the heauen as his palace, and his maieſtie ſheweth 60 it ſelfe there. Agayne, the clowdes are as yee would ſay the pillers of his Pauilion, to the ende wee ſhoulde be the more moued to conſider his royall workemanſhip. Then ſeing it is ſo, let vs learne to yeeld God that whiche is his owne, and let not his glorie be defaced through ou [...] vnthankfulneſſe. Moreouer it is not for nought, that whereas this ſimilitude hath bene ſet downe already heretofore, Eliu repeteth it here yet once again For we know the fooliſh curioſitie that is in men. They will needes behold God as he is in his owne being. But they cannot. So much the more heede therefore muſt we take to theſe maner of ſpeaches whiche are agreeable to our infirmitie. Behold, God is viſible vnto vs: but in what maner? He dwelleth in his palace: and wil we then preace vnto him? would we know him according as our capacitie cābeare? Let vs go to that palace. Howbeit let vs not enter into it with a frentike boldneſſe to comprehende all Gods ſecretes. For ſeyng he dwelleth in a palace, he muſt at leaſtwiſe haue as much power as a worldly King who is but a frayle creature. So then let vs content our ſelues with the ſight of that excellent palace, to honour his maieſtie. And if it pleaſe him to come neere vnto vs, it behoueth vs to come before him with all reuerence, and not to paſſe our bounds. Behold (I ſay) what wee haue too conſider in this maner of ſpeach, where the Clowdes are termed the pillers of Gods palace, and are ſayd to holde vp his Pauilion, or elſe to be ioyned to it as a parte of it. For it ſerueth to ſhewe, that it is ynough for vs to taſte what Gods maieſtie is, ſo farre foorth as he vttereth the ſame too vs by his workes. Eliu ſpeaketh alſo of the effects of Rayne. He ſayeth that God executeth his iudgements vpon men and giueth abundantly whereof to liue. VVherby he meeneth that God will (when hee liſteth) make the rayne to ſerue to ſet forth his goodneſſe: ſo that if he minde to ſhew himſelfe a foſterfather towardes men, the Clowdes ſhall bring him wherwith to further them. For like as if a Prince intend to ſuccour a Countrie that ſuffereth famine, he will appoynt menne to bring victualles thither from a farre off both by lande and by water: euen ſo the Clowdes bring vs Gods prouiſiō, namely when he vttereth his infinite goodneſſe towards vs. Contrariwiſe, when he purpoſeth to ſhewe his rigour, the Cloudes execute his vengeance vpon vs, and he vttereth his diſpleaſure there. And why? For when raynes are outrageous they doo great harme, and make ſuch flouds that bothe Hay and Corne are ſwepte away. Moreouer there follow other waſtings alſo, according as it is diuerſe tymes ſeene, that the Sea drowneth a greate Countrey. Yee ſee then howe God dooth by rayne execute his iuſtice, and alſo on the contrarie parte make vs to feele his goodneſſe. And that is the cauſe why it is ſayde, that he couereth the rootes of the Sea. For when wee beholde the rayne and the Clowdes: at the firſt brunt it toucheth vs and maketh vs afrayde, and it is meete alſo that wee ſhoulde be ſtricken with ſome feare. But when God withholdeth the waters, ſo as they poure not downe vppon the worlde, [...]e ſwallowe vs vp here at the firſt daſh: that maketh vs to perceyue Gods prouidence the better. Now then wee ſee what Elius intent was. And finally he ſayeth, that God willmingle darkneſſe and light togither. For when the Sunne ſhineth, there commeth nowe and then ſuche a ſodayne ſtorme, as menne are abaſhed at it: as in the Sommer tyme the weather ſhall bee ſo calme and [Page] fayre as can bee deuiſed and in the turning of a hande, ye ſhall ſee ſuch a tempeſt, as it ſhall ſeeme that the worlde ſhoulde go to wrecke. And who dooth that. Muſt not hee needes bee an excellent maiſter which commaundeth it? Muſt not that excellencie of God be wonderful? Furthermore it is ſayde here, that God commaundeth the Cloudes too mount vp, and againe, he commaundeth the fire which is in the aire, that is to ſay hee cōmaundeth the ſteamings which being of firie nature are whote and drie. God then commaundeth them to iuſtle agaynſt the Cloudes that are about 10 to mount vpward, and therevpon followeth a battell, as if two armies incountered togither with mortall anger. Euen ſo is it in the incounter that is betwene the Cloudes, and the drie gleames that are aboue. Then is there as it were an anger when theſe creatures meete, and eche of them as yee woulde ſay at deadly foade with other. And who doth that? Needs moſt God be the cōmaunder of it. For if we ſhould ſay it were done by haphazard, we ſhould bee too brutiſhe, and the verie babes might laugh vs too ſcorne: for there is no man but hee knoweth that God 20 worketh herein, and that he ruleth from aboue. Ye ſee thē in effect what wee haue to gather of the wordes. But the cheefeſt matter is too gather the doctrine that is conteyned here. Truely the wordes are right worthie to bee well weyed, to the intent that they may be referred to the end which I haue touched. Howbeit by the way wee haue too remember here, that there needeth no great cunning too proue vntoo vs, that there is but one God that reigneth and guideth the worlde, and diſpoſeth all the order of nature according too his owne will. VVhy ſo? For if wee 30 haue liued neuer ſo little while in the worlde, ſo as wee haue but ſeene it raine a three or foure tymes: beholde God, yeeldeth vs ſufficient recorde of his Maieſtie, ſo as there is no more excuſe for vs if wee ſhette our eyes: for (ſpite of our teeth) we ſhall vnderſtande, that there is a God which ouerruleth all things that we can ſee heere beneath. Thus ye ſee what we haue to remember. And hereby wee ſee that ſuch as ſcoffe at all religion, and are not moued at the Maieſtie of God, are as good as bewitched by Satan. For (as I ſayde) wee neede not to haue gone to 40 ſchoole to learne this leſſon. Yet notwithſtanding, there are men euen of great skill, that thinke not themſelues wiſe ynough, if they deſpiſe not God. And how is it poſſible that they ſhould become ſo beaſtly? It is (as I ſayde) bycauſe God hath vtterly giuen them ouer, and they bee ſo dulled that Satan raigneth in them, yea euen with ſuch darkneſſe, as they bee not worthie to bee accounted for men. Notwithſtanding, let vs marke therewithall, that they haue alwayes ſore hartbytings: and although they labour to wipe out all knowledge of God: yet haue they 50 ſuch a hartburning in their conſcience, as they are faine (ſpite of their teeth) too feele the Maieſtie whiche they woulde vtterly aboliſh: and they cannot ſhift it off, but that God muſt purſue them, and ſhew himſelfe too them. Then let vs conclude, that the thing which is conteyned here, is ſeene by experience: which is, that if men do but open their eyes, they muſt needes beholde a Maieſtie in all the order of nature: and that although they ſhet their eyes, yet doth God make them to feele him. Lo what wee haue to marke here in the firſt place. Truly this doctrine 60 deſerueth to be layde out more at large: howbeit, foraſmuch as we haue ſpoken of it heretofore, it ſufficeth too call to minde what I haue earſt declared, without tarying long vpon it. But by the way let vs marke, that the holy Ghoſt doth here ſet downe the workes of God which are beſt knowne to all men, both to great and ſmall, to the intent that vpon the knowing of them, euerie man ſhoulde take the more courage too prayſe and honour God when they knowe him. VVhy ſo? If the maner of teaching in the holy ſcripture were curious and high, ſo as none could faſten on it but the learned ſort: we woulde drawe backe, and moſt men would take occaſion to ſay, Alas, what can I do? I neuer went to ſchoole, and God vouchſafeth not to ſhewe himſelfe but too learned men. But when as we ſee that God chaweth our morſels too vs, and dreſſeth vs like little children, and frameth himſelf to our rudeneſſe, giuing vs things in ſuche wiſe, that euen the ſmalleſt and ignoranteſt may haue their part and ſhare (as men terme it) of them: I pray you ought not wee too take the more courage to learne and vnderſtande what God is, and too comfort our ſelues in the great goodneſſe which he ſheweth towards vs? For if hee had not an ineſtimable care of our welfare, hee woulde not vouchſafe to come downe ſo lowe. But ſith it is his will to ſtoupe vnto vs in his creatures, and forſomuch as hee ſeeing what is meete for vs, ſheweth himſelfe to vs in ſuch wiſe as wee may conceyue him: perceyue wee not therein howe much he loueth vs, and howe heprocureth our ſaluation? Yee ſee then what we haue to beare in minde. And therefore when as mention is made vnto vs of Raine, Cloudes, VVhir lewindes, and Haile, let vs not imagine but that God could reaſon more clearkly with vs if he lyſted. For who gaue witte to the Heathen Philoſophers to treate ſo well and skilfully of the ſecretes of nature? It is God that gaue them that knowledge. But in the meane while he teacheth vs after another faſhion. And why? For hee will haue men too preach and ſet forth the doctrine of ſaluation vnto vs, to guide vs to his owne kingdome, and hee will haue it not onely to make vs kings and princes, but alſo to liſt vs vp aboue the whole worlde, too make vs fellowes with the Angels, and too mount aboue the heauens. For aſmuche then as God intendeth to lift vs vp on high: he commeth downe vnto vs too make vs all partakers of the benefites that are conteyned in his worde. VVherfore let vs learne not to deſpyſe the holy Scripture as a common thing: but let vs vnderſtand that Gods mind is to frame himſelfe to our infirmitie after that maner. Ye ſee then what wee haue marke. Heere withall let vs learne alſo not to deſpiſe gods workes bycauſe they be common among vs. VVhat is the cauſe why we eſteeme not Gods doings to be a myracle, but for that wee bee inured to them by cuſtome? I ſee it raine: verie well, I am not moued a whit at it, by cauſe it is an ordinarie matter to me. But ſurely it is a villaynous vnthankfulneſſe, that whereas God doth dayly woorke a myracle, we ſhould be as it were dulled thereby, and not thinke vpon it any more. So then although raine, haile, & the riſing of tempeſts by the order of nature, be ordinarie things: yet let vs not forbeare too marke well all thoſe things, and to conſider by peacemeale how our Lord layeth forth the infinite treaſures of his power and maieſ [...], to the end to be honored at our hands. Thus ye ſee what wee haue to beare in minde. Howbeeit before I paſſe any [Page] further, it might be demaunded too what purpoſe Eliu alledgeth theſe things, ſeeing he reaſoneth of a farre other matter: which is too ſhewe that God is incomprehenſible in his dooings, and that men muſt not preſume to ſtriue againſt him, nor too mainteyne their owne quarelles as though they were rightfull, and that God were cruell in afflicting them. This ſeemeth to be nothing at all too the purpoſe. But I haue reſolued this queſtion alreadie. Onely I will ſay a worde of it ſle [...]ghtly, to renue the remembrāce of the thing that hath bin ſpoken heeretofore at length.10 VVhich is, that the inferior things are ſet generally heere afore vs, to make vs mount vp higher to Gods ſecrete & incomprehenſible iudgements. VVhen we ſee the raine, the clowdes the ſtormes, and the hayle, ſurely they be naturall things (as men terme them:) they ſerue for this▪ tranſitorie life, and they concerne the worlde, and things here beneath: Yet notwithſtanding we be ſo cōfounded by them, as we be inforced to reuerēce the maieſtie of God. For when wee ſhall haue inquired, how it is poſsible for thoſe things to be done: our wittes fayle vs, and there remayneth 20 nothing for vs, but to humble our ſelues before God. Now if theſe ſmall and lowe things compell vs too honour God, and that our infirmitie bewrayeth it ſelfe therein: what ſhall become of vs when we fall to mounting aboue the Clowdes, yea and aboue all the Skies, and when wee come too the euerlaſting purpoſe which God holdeth there as it were hiddē in himſelf? Then if it come too that point, I pray you what ſhall become of mennes wittes? They may well flitter and fiske about: but a man may ſooner breake his necke a hundred thouſande times,30 than attaine vnto God. Ye ſee then, what the manner of Elius teaching is heere. For by theſe things which ſeeme ſmall bycauſe cuſtome hath made them common among vs▪ he ſheweth that God in his highneſſe ought of duetie to be honoured at our handes: for wee ſhall neuer comprehende what he is. And why? VVe comprehende not what the Clowdes are, but our wittes miſſe of that? For we ſee it is no ſtriuing in this behalfagainſt Gods doings. Shall I go ſet an order in the Clowdes, to ſay; it muſt not bee ſo or ſo, & that it is but a tale of a tubbe, that the raine 40 is ingendred of the vapours of the earth▪ & that the Sunne draweth vp the things heere beneath after that maner by the heate of his beames? Shal we (ſay I) ſtoppe God from diſpozing all things according to the order which he hath ſet in nature? Alas, that were too damnable an outrage: euerie man will graunt that. Now ſeeing that our weakeneſſe ſheweth it ſelfe in theſe ſmall things, which are ryfe and commō, and which God ſetteth before our eyes: (for yet neuertheleſſe, wee knowe that it behoueth vs too fall down there before God to worſhip him, and to confeſſe 50 that our vnderſtanding is nothing at all, ſpecially ſith it comprehendeth not the things that wee ſee day by day:) much more reaſon is it that we ſhould brydle our wittes, and reyne them ſhort when wee come too his ſecrete determinations and iudgements, which hee executeth not euerie day, and which are not ſo common and ryfe among vs. And why ſo? For it is a diueliſhe pride when a man wil mount ſo high, and therefore he muſt needes fall into ſo vtter ruine, as he can neuer get vp againe. Then let vs kepe vs from this ſtatelineſſe of deſiring to riſe vp againſt 60 God, namely in his ſecrete determinations whiche ſurmount the whole order of nature, and all the things that we are able to comprehende by our vnderſtanding. This is in effecte the thing that Eliu looked at and amed at. Nowe by the way let vs marke for an ende and knitting vp, that whereas it is ſayde, that God execute [...] his iudgements, and giueth men abundantly wherewith too liue. It is to the ende wee ſhoulde knowe, that all the order of nature is in Gods hande, and that the ayre is not gouerned by it ſelfe, nor the raine commeth at the appoyntement of the Sunne. How then? For we ſee contrarie effects. Beholde, water drowneth men and ſweepeth them quite away: and againe, it mainteyneth them. Yee ſee heere two contrarie woorkings: nouriſhment on the one ſide, and waſting on the other, ſo as God deſtroyeth and ouerwhelmeth all▪ Both theſe twaine we ſee: and what is the cauſe thereof, but that God ouerruleth things from aboue. So then, let vs learne too magnifie God in this, that wee ſee him applie his creatures too ſuch vſe as hee thinketh good. Furthermore, when on the one ſide wee ſee his rigour: ſeeing that hee myndeth too puniſhe our ſinnes, wee ought too conſider that therein hee ſheweth himſelfe a Iudge, to the ende wee ſhoulde condemne our ſelues before him, and flee for refuge too his mercie, forſomuch as he vttereth the treaſures of his goodneſſe, and ſheweth himſelfe liberall. VVhich thing hee doth at ſuch time as he declareth himſelfe to haue a care of vs by ſending vs prouiſion by the Clowdes, wherby he maketh the earth frutefull: to the ende it ſhould yeeld vs ſuſtenance. VVhen wee ſee this on the other ſide: let vs bee ſatisfyed with the goodneſſe of our God, too put our whole truſt therein, and to reſt therevpon, concluding that ſithe hee ſheweth himſelf a father in the cheriſhing of our bodyes, which are but fraile carkeſſes: much more reaſon it is that ſeeing he hath faſhioned vs anewe vnto his owne glorie, we ſhould not doubt but he is charie of our ſaluation, and that he ſheweth himſelfe a father in that, more than in all the reſt. This is it that we haue too marke in this ſtreyne, where we ſee that God as nowe applieth his creatures to his owne pleaſure, vſing them on the one ſyde, as Roddes to execute his iuſtice, and on the otherſide, making them to ſerue our turne, euen by imploying them too releeue the neceſsities of this preſent lyfe. Therefore let vs beare all theſe things in minde, that wee may bee taught in his feare, both to reioyce and reſt in his goodneſſe, and alſo too ſettle our truſt wholy vpon the ſame.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vs perceyue them better than we haue done: and that therewithall we may knowe that we muſt miſlike of our ſelues ſtill more and more, to the ende to correct the ſinfulneſſe that is in vs: and that foraſmuch as it hath pleaſed God to drawe vs alreadie vnto him, we may conſider the grace that hee hath begonne in vs, and thervpon take courage to go foreward ſtill more and more, till wee bee come to the perfection that he calleth vs vnto, and neuer bee weary of traueling thitherward, and that in the meane ſeaſon wee may haue our eyes open to behold his goodneſſe, power, iuſtice, and wiſdome which hee ſheweth vs: and he reforme vs wholly to his obedience, ſo as we may ſeeke nothing but to dedicate our whole life too his ſeruice. That it may pleaſe him, &c.

37

The .Cxliiij. Sermon, which is the firſt vpon the .xxxvij. Chapter.

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ALſo my hart trembleth at it for feare, and it leapeth out of his place.

2 Herken to the noiſe of his voice, and to the ſound of his mouthe.

3 He directeth it vnder the vvhole heauens, his light is vpon the vvings of the earth.

4 Againe he brayeth vvith a greate ſound, he thundereth vvith his myghtie voice, and he taryeth not after that his voice is heard.

5 God thundereth terribly vvith his voice, he dooth vvonderfull things, and vvhich a man cannot comprehend.

6 For hee commandeth the ſnowe too fall dovvne vppon the earth: and [likevviſe] the ſvveete ſhovvers, and the raynes of greate force.

THis ſerueth at leaſtwiſe, that whyle we bee in this world wee ſhould haue our eyes open too conſider the woorkes of God that are neere vs and eaſie to bee ſeene, though wee bee no learned nor deepewitted folk. For euen the verieſt 20 idiots perceyue the order of nature to be ſuch, that they ſee the maieſtie of God there as in a mirrour. True it is, that we ought to lift vp ourſelues yet hygher to conſider well what God ſheweth vs. Howbeit (as I ſayd) we ought at leaſt wiſe too conſider the things that are preſent afore vs. Notwithſtanding, it is not ynough to vnderſtand that God hauing created the world doeth alſo gouerne it: it behoueth vs too knowe more ouer to what ende the thing ought to be referred. If wee knewe no more but that it is God which ſendeth rayne and faire weather, it is God 30 that thundereth, it is God that maketh the lightenings to run flaſſhing through the ayre: that were an attributing of a ſoueraine power vntoo him, and ſo ſhoulde hee bee knowne too bee almightie. But there is yet more: For when God ſendeth rayne, it is not only to ſhewe what he can do: but ſometymes it is his mynd to chaſtize men for their ſinnes, and other times it is his intent to yeeld forth the treaſures of his goodneſſe and bountie. So then it is not ynough too haue knowne that God is almightie, and that all creatures are in his hande and at his diſpoſition:40 but wee muſt marke alſo howe and after what maner hee vſeth them: that is to wit, to iudge the world with, when hee hath borne long ynough with our ſinnes: and againe to make vs feele his fauour, and to knowe him to be our father and ſauiour, and the partie that maynteyneth and nurriſheth vs. VVe ſee then that Gods iuſtice, goodneſſe, and wiſdome muſt be linked with his almightineſſe. And why? To the intent we may on the oneſide be taught to feare him, and to walk in his obedience: and on the other ſide reſt our ſelues vpon him, ſeeing we haue ſo fayre recordes 50 of his loue, and that wee may call vpon him, aſſuring our ſelues that hee regardeth vs and pitieth vs, and that we be vnder his protection, and that if we reſort vnto him when we be deſtitute of counſell, hee will inſtruct vs by his holy ſpirite. Nowe then wee ſee, that the order of nature beeing well conſidered, ſerueth not onely too ſet out a ſoueraine power in God, too the ende men ſhoulde honour him by acknowledging him to be almightie: but alſo too make vs immediatly too take holde of his grace and goodneſſe, too reſt therevppon, and too ſeeke our 60 whole refuge there. Alſo it behoueth vs too knowe, that men ſhall not ſcape vnpuniſhed, bycauſe he ſheweth them before hande, that all things muſt come too accounte before him. And that is the thing whiche Eliu hath treated of, according as it was ſhewed yeſterday, that by raine, hayle, and tempeſtes, God doth ſometymes iudge the worlde, and ſometimes giue men abundantly wherewith too liue. And now hee addeth, that his heart leaped out of his place at it, and that hee was afrayde at the ſight of ſuch things: as if he ſhould ſay, that our knowing of God muſt not be a gazing in the ayre after our owne lyking, and in the meane while to cōceiue but only ſome dead thoughts: but it muſt bee a liuely touching of our heartes, and of all our powers to the quick. And this is generall to all men. But the vnbeleeuers (do as muche as they can) kill this feare wherewith they ought to bee touched, whereas the faythfull make theyr profite of it, and willingly prouoke themſelues too the ſayde awfulneſſe, too the ende too doo homage with all reuerence too the Maieſtie of God. Then let vs beare in minde, that Gods manifeſting of himſelfe vnto men, is not onely to put ſome fleeting conceyte intoo them, ſo as they might ſay, There is a God, and fall too reaſoning of him: but alſo therewithall too giue them a liuely inſtruction inwardly, ſo as they maye become the better minded. This (ſay I) ought too bee in all men. Howebeeit wee ſee that the vnbeleeuers doo (too the vttermoſt of their power) beate backe the feare whiche they haue conceyued, and labour too playe with God, and too get libertie too be quite and cleane oute of awe of him. Lo at what poynt the faythleſſe ſort are, ſo as they fight agaynſte their owne naturall vnderſtanding, and indeuer themſelues too become brute beaſtes, that there may not be ought in them to trouble them any more. And why do they ſo? For God is agaynſte them, forſomuch as they bee giuen too all euill. They ſee that God cannot away with them, and therefore they ſhunne him, and labour too ridde him quite away, lyke as an Outlaw or a Theefe woulde faine that there were no ciuill Magiſtrate in the worlde, to the ende that his ſinnes might eſcape vnpuniſhed. In like cace is it wyth all worldelings: foraſmuche as they cannot disbarre the hande of God, ſo long as hee ſitteth in his maieſtie too iudge: they would fain exempt themſelues from his iuriſdiction: and that is the cauſe (as I ſayd) why they labor to quench the light of reaſon which was giuen thē. But they cannot bring it to paſſe: and therefore they are as Mules that chawe vppon theyr brydles, and fall too repyning agaynſte God, and howſoeuer the worlde go with them, [Page] they growe hardhearted, and wexe euerie daye more blockiſhe than other, till God haue giuen them quite ouer, ſo as they feele no more remorſe of mynde, as Sainct Pa [...] ſpeaketh of them. And ſurely it is the extreemeſt of all miſeries, and the verie vpſhotte of theyr decay, when they feele no more greefe, that is too ſay, when they haue no more remorſe of conſcience, but beare with themſelues in ſinning, and go on ſtill in their common trace, according alſo as Salomon ſayeth, that the wicked man is then come too the gulfe, and dungeon of 10 iniquitie, when hee hath no more feeling too returne vnto God, and too humble himſelfe, and too miſlyke of his faultes. Contrarywiſe, when the faythfull are touched with the Maieſtie of God, they kindle the fyre more and more, like as if a man hauing alreadie ſome Coales or ſvrebronde, ſhoulde kindle it more. Euen ſo deale all they that couet too walke vprightly. For after that God hath once touched them, and that they themſelues by beholding the order of nature, haue once perceyued that there is a ſoueraine Maieſtie, which guideth and gouerneth 20 all things: they applie that reuerende feare to their owne inſtruction, ſo as they pricke and prouoke themſelues in their heartes, too reſort vnto God, bearing him continually in their remembrance. And as oft as they haue occaſion too looke vpwarde or downewarde, they prepare themſelues too the knowing of God, ſo as they gaze not aboute at aduenture, but bethinke themſelues throughly aforehande, that they muſt looke vpon God the maker of all things. VVee ſee then that whereas the wicked and heatheniſh ſort labour to become blinde, and 30 therewithall too wexe hardhearted againſt God, and finally too become brute beaſtes, voyde of vnderſtanding and diſcretion: the faithfull take profit of the knowledge which god giueth thē by the meanes of his creatures, and cōſequently the ſaid light increaſeth & groweth ſtrong in them, & they inforce themſelues to it to the vttermoſt of their power. And that is it which Eliu mēt here by ſaying, that his heart trembled and leapt out of his place. True it is, that the wicked ſhall be afrayd of thunder and lightning, and ſpite of their teeth the Maieſtie of God muſt touch 40 them, too make ſome ſecrete alarum within them: but yet for all that, they diſpatche away ſuch thoughtes, and treade them vnder foote. On the contrarie part, ſuche as deſire to knowe God, do vppon occaſion of ſuch beginning, ſet and applie their whole ſtudie too aduauntage themſelues by that feare and dreade which God ſendeth into their heartes. Furthermore, Eliu vſeth goodly ſimilitudes here in deſcribing the thunder, lightning, froſt and tempeſtes. Hee ſayeth that a man may heare Gods voyce, yea euen a voyce of great noyſe (ſayeth hee) and a ſounde 50 that proceedeth out of his mouth. Heere Eliu ſpeaketh not of the woorde, which is dayly preached vntoo vs, for vs too take learning by it, and wherein God doth familiarly ſhewe vs his goodneſſe: but by Gods roaring voyce, and by the noyſe that proceedeth out of his mouth, hee meeneth the thunders that are made in the ayre: and there in hee declareth by a ſimilitude, that our Lorde hath a maner of ſpeeche which is able too make all Creatures too quake. And not onely in this place, but alſo in the nine and twentith pſalme it is ſayde, That the voyce of God 60 thundereth, the voyce of God maketh the Mountaine of Libanus too rore, the voyce of God clyueth the greate trees the voyce of God maketh the Hindes to caſt their Calues, the voyce of God is hearde in the Mountaynes, the voyce of God maketh the whole Earth too ſhake. This voyce is none other thing, than the ſame noiſe that is made by the thunder: neuertheleſſe it ſerueth too reproue men of their vnthankfulneſſe, in that they giue not eare too Gods thundering▪ according alſo as it is a common prouerbe when men play the madde men, to ſay that they are ſo lowde, that a man could not heare God thunder for them. Yee ſee then that the Scripture vpbraydeth vs with ſuch blockiſhneſſe, and bereeueth vs of all excuſe. For if men ſay, Tuſh we neuer had any learning, the ſcripture was neuer opened vntoo vs: what then? Did it neuer thunder in all our life? Did God neuer ſpeake? Haue we not conceyued ſuch a maieſtie in him, as we ought of right to ſtoupe to honour him, and too ſubmit our ſelues vnder his obedience? But all that we do, is too no purpoſe, wee bee as bad as brute beaſtes, there is as it were a madneſſe in vs matched with pride, if we cannot conſider that hee hath all authoritie ouer vs. Ye ſee then that men are ſufficiently conuicted when it thundereth. For they ought too conſider the voyce of God, namely the greate and lowdſounding noyſe whiche maketh the ayre too roare. Againe, if men ſay they bee ignorant and as it were in darkeneſſe: what matter makes that? The lightnings do as it were clyue aſunder the Skies, and wee ſee ſuche a brightneſſe, as God ſheweth himſelfe ſufficiently, ye [...] euen too take all couert from vs, that no man might flatter himſelfe in his hypocriſie, nor go about too iuſtifye himſelfe, as though wee had knowne nothing of God. For the lightning is ynough too ſhe we vs the glorie that is in him. Thus yee ſe [...] why Eliu ſpeaketh heere of the greate noyſe and ſounde that proceedeth oute of Gods mouth. And hee in [...]argeth the matter, bycauſe menne are too retchleſſe; and if one tell them in fewe woordes, the matter which I go aboute too lay forth▪ they haue no greate regarde of it, it ſlippeth away from them out of hand. Here therefore Eliu ſtandeth longer vpon his matter, and purſueth it further, bycauſe wee ought to conſider well the order that is in the thunder and lightning, and alſo in the rayne and deawes, and in all the ſtormes that wee perceyue. And he ſpeaketh expreſſely of ſweete and gentle ſhowers, and alſo of the boyſtuouſneſſe and violence that are ſeene oftentymes in that behalfe, as in purſuing that which he had touched alreadie concerning Gods iudging of the worlde, ſometyme by ſending raine from heauen, and ſomtyme by giuing abundance of food. For if a ſweete rayne come in due ſeaſon, it will make the Earth frutfull: but [otherwiſe] the raine will marre and deſtroy all the benefites whereby we looke for ſuſtenāce. Therefore wee perceyue both twaine of theſe things in God: and that deſerueth well to be conſidered. Alſo that is the cauſe why it is ſayd, that God dooth wonderfull things which we comprehende not, by the thunders which hee ſendeth. For in verie deede, after it hath ſo flaſhed, and that the Lightning hath flowen throughout, and the Thunderclappes haue beene heard: immediately there commeth a tempeſt, and God letteth the raine, and the ſtorme, and the hayle too poure downe without tariance: and wherſoeuer the dint of the tempeſt lighteth, there inſue incredible [Page] things. For ye ſhall ſee a man conſumed too aſhes. He ſhall keepe ſtill his ſhape, and hardly ſhall yee finde a hole ſo bigge as a peaſe, and yet notwithſtanding the man ſhall bee quite conſumed. A hard ſwoorde ſhal be vtterly molten, and the ſcabber that yeeldeth ſhall be whole ſtill. Trees ſhall be ſometime rooted vp, ſomtime wrung aſunder, and ſomtime vtterly conſumed, ſo as there ſhalbe nothing left of them. As much is done too houſes. To bee ſhort, if a man conſider all the effectes of a tempeſt, they bee things that could not bee beleeued, if they were not 10 knowne by experience. And therefore it ſtandeth men in hande to humble themſelues, conſidering the weakeneſſe of their owne witte, and the mightineſſe of Gods workes. If we be not worſe than blockiſh, wee muſt needes learne heereby, to ſubmitte our ſelues vnto him, and to honour him, and too yeelde him all glorie and ſoueraintie. This in effect is it that Eliu ſheweth vs. But firſt of all let vs beare in minde what hath beene touched: that is to wit, that it is not ynough for vs too conceyue God too be the maker of the worlde, and to father all power vpon him:20 but wee muſt alſo knowe him too be our father, becauſe hee draweth vs too him with ſo gentle and louing a care, as if wee were his owne children. VVhat earthly father doth ſo much for thoſe that are deſcended of him? Then too knowe rightly what God is, it behoueth vs too taſte of his goodneſſe, which hee vttereth too vs, and maketh vs too feele, and whereof wee receyue the frutes and the inioyment euen in this mortall lyfe. Nowe when wee do ſo taſte Gods goodneſſe: it is too leade vs further, that is too witte, that wee ſhould truſt in him, and conſider that 30 hee hath not put vs intoo this worlde, too the ende wee ſhould periſhe as brute beaſtes: but too bring vs too the euerlaſting heritage which hee hath promiſed vs. Therefore wee may well ground a right muſt in God, by reaſon of the benefites which wee receyue of him: and wee may well conclude, that our ſoules are more precious to him, than our bodyes: and that if hee vouchſafe too ſende vs the things that are requiſite to mainteine vs in this world, hee will not leaue the cheefe point. VVee ſee then, that if wee had our eyes open too beholde Gods prouidence,40 and the order of nature that is ſet afore vs: the ſame would ſerue too teache vs too put our whole truſt in him. And when wee repoſe ſuche truſt in him, wee may alſo call vppon him, aſſuring our ſelues that ſith he watcheth ouer vs, our prayers ſhall not bee vnknowne vntoo him, but hee will accept them. Lo what wee haue too put in vre. And ſurely it woulde bee our true wiſdome, if wee could minde theſe things, and ſettle our thought vppon them. VVe ſhoulde fare the better all our lyfe long. But what? VVe do nothing elſe but wander in fonde ſpeculations,50 and therefore wee reape none other rewarde but oure owne vanitie. VVe ſee howe men are intangled in theſe earthly things: and if a bodie ſpeake too them of the heauenly kingdome, they vnderſtande him not: for ſurely they bee not worthie of it. So muche the more then behoueth it vs too take heede too that which is conteyned heere: namely that wee acknowledge the goodneſſe of our God in that hee nouriſheth vs, and that wee be bolde too call vppon him as our father, and too flee too him for refuge, ſeeing hee ſheweth himſelfe too bee our father,60 and that we haue ſo good a gage of it, in that he not onely telleth vs it by hys owne mouth, but alſo hath his hande open too make vs feele wherewith. On the other ſyde, let vs learne too feare, when wee ſee him execute his iudgements, yea, euen by meanes whiche ſometymes are for our welfare. So then let vs learne there, that God myndeth too ſubdue vs too himſelfe, and too teach vs too ſerue him, and not too prouoke his anger wilfully: but rather too come vntoo him with all reuerence, ſith wee knowe that hee is armed with ſuche power too reuenge himſelfe of the diſpyſers of his maieſtie, leaſt hee poure out that greate and terrible puiſſance vppon vs. And that alſo is the cauſe why Sainct Peter bringeth vs too theſe conſiderations, namely, that God did once deſtroy the worlde, and wipe away all the inhabiters of the Earth by water, which notwithſtanding is the beginning thereof. If a man demaunde whereof, or of what ſtuffe the worlde was made: wee ſee in the holy Scripture, that it was a confuzed matter, whiche God did ſet downe at the firſt beginning, and that the ſame was water, wherein there was nothing but depth and confuzedneſſe. VVell then, ye ſee that ſuch was the originall beginning of the world: and when God intended to deſtroy all mankinde, wherewith armed hee himſelfe? He ſente a floud. Ye ſee then, that the water from whence wee drawe oure lyfe, and whiche hathe beene as it were the ground woorke of the whole worlde, hath neuertheleſſe beene the deſtruction thereof. Sith wee ſee this, let vs conſider that wee haue no being here by lowe without the hand of God: and that whereas we be lightened by the Sunne, whereas we draw breath from the ayre, and whereas wee be nouriſhed and fedde with bread: it is not the Creatures themſelues that doo giue or mainteyne our lyfe. And why? For God will turne all into death when he liſteth: and the inſtrumentes of hys goodneſſe ſhall bee turned intoo deadly ſwordes to deſtroy vs. So then let vs learne, that when God ſendeth vs either hayle, or noyſom rayne, or ſore froſtes: his ſhewing of himſelfe terrible in thoſe things, is to the ende that wee ſhoulde knowe our ſinnes, and entering intoo ourſelues, beſeech him of forgiueneſſe for our offences paſt, and learne to ſtande in awe of him hereafter, and to obey him better than wee haue done heretofore. Moreouer, whenſoeuer wee haue felt one ſtripe of his hande, let it not ſticke in our minde for one day onely, but let it ſerue vs too thinke vppon euer after. Hath God ſente vs any drought? Or hath hee ſent vs any raine? VVe muſt beare it in remembraunce, and not looke too haue it beginne againe, but bethinke vs thus: Go too, during the tyme that I haue liued in the worlde, I haue ſeene ſometymes that the rayne hathè marred all the ſeede that was layd intoo the ground: in ſteade of Corne, men haue had Darnell, or nothing at all: and againe, God hath ſo parched the earth with heate, that all hath beene ſeared away: or elſe there hath beene ſome winde that hath ſhaken downe or blaſted all that was for the ſuſtenance of man and beaſt. I haue ſeene all this, and I haue ſeene alſo that by ſuche meanes God hath ſent famin. Nowe then, I muſt not tary till God ſtrike againe, but it muſt be a learning to mee for all the tyme of my lyfe. Thus ye ſee in what wiſe wee muſt put this doctrine in vre. Moreouer, as oft as we heare it thunder, let vs vnderſtand that it is a ſounde which proceedeth from the mouth of God. [Page] For our wittes muſt not friske and wanze awaye in the ayre, as though the thunder were ingendered there, without the commaundement of a ſuperiour maiſter. Then let vs come vnto God, and aſſure our ſelues that the thunder muſt needes bee ingendered by the power of his mouth. And when the ayre is ſo troubled, and all on a rore: let vs vnderſtand that the ſame is no dead thing, but the very order which God hath ſtabliſhed, whereby his power is manifeſted vnto vs. Ye ſee then what we haue to remember. But if we can perceiue that God moueth mens hearts 10 by lightning, rayne, and tempeſts: let vs aſſure ourſelues that we be doublefolde guiltie before him, when wee be familiarly taught, not by a confuſed noyſe, but by his worde, ſo as he offereth vs a doctrine that is certaine, and wherein we may be edified. And doubtleſſe wee deſerue to be much more greeuouſly condemned, if we take not profite of the hearing of this voyce, whereby hee dooth not ſtrike vs in feare, but comfort vs. True it is that when ſoeuer Gods worde is preached, the ende whereto it tendeth is too make vs feele our wantes. For it is not withoute 20 cauſe that Gods woorde is tearmed a twoo edged ſworde, to examine men, and to ſearch all their thoughts and affections. And for the ſame cauſe it is ſayde alſo, that we muſt bee ſacrificed vntoo God by the meanes of the Goſpell. There muſt then bee a kinde of dying in vs, or elſe Gods worde ſhall neuer preuaile in vs. VVe muſt renounce our ſelues, and whatſoeuer is of our owne nature muſt bee beaten down. Thus ye ſee how our Lord thundereth and lightneth by his worde. But on the other ſide, by the ſelfe ſame worde hee alſo quickeneth vs, cōforteth 30 vs, and (to be ſhort) giueth vs a full ioy, in that he calleth vs to himſelf, & offereth vs his ſonne to guide vs thither, telling vs that in him wee bee aſſured of our ſaluation. So then ſeeing that God ſpeaketh ſo familiarly vntoo vs, if we hearken not vnto him to glorifie him, lyeth there not a more greeuous and horrible damnation vpon vs, than vppon ſuche as neuer had any teaching, more than theyr onely beholding of the order of nature, and their hearing of the thunder, and yet were moued inwardely at it? True it is that this perceyuerance ſhall be ynough to condemne 40 vs (as I haue ſayd alreadie,) and although men had neuer heard eyther lawe or ſcripture: yet notwithſtanding, if they lyued in this worlde, they haue not any excuſe: for God is ſufficiently declared vnto them to reproue them of malice and wilfull ſtubbornneſſe. And vndoubtedly we ſee that God hath tormented and as it were racked the greateſt deſpyſers of his Maieſtie that euer were, by his thunder: Reade the Storyes of the Heathen men, and ye ſhall ſee that the greateſt ſcorners of God that euer were, haue beene ſo frayde and afflighted, that mauger their 50 heartes, they haue ſhewed at the hearing of the thunder: yea and confeſſed that there was a God aboue the thunders and tempeſts, whome they were inforced too feare. God hath diſtreſſed them in ſuch wiſe, that they were ſet (as ye would ſay) vppon a ſcaffolde, as if open execution ſhould be done vppon ſome man that had wrought high treaſon agaynſt his Prince. Euen the greateſt Princes of the worlde haue taken knowledge by thunders and tempeſts, that there was a God in heauen which gouerneth all. And that is a proofe, that the thunder ought too bee 60 ynough too bowe the hardeſt heartes that can bee, ſeeyng there is ſuch a marke of Gods Maieſtie in it. Then needeth there none other thing than the tempeſts and lightnings that are ſeene in the ayre, to condemne the dogges and ſwine that make a mocke of all Religion. Although there were neither lawe nor doctrine in wryting: yet doth the onely thunder holde them conuicted, ſo that ſpite of their teeth they muſt bee faine too graunt that there is a God in Heauen. So then this voyce whereof mencion is made heere, will be ynough to condemne all the men in the worlde, although they had neuer heard nor read ſo much as one worde of doctrine. How bee it wee muſt always come to the compariſon that I haue touched: which is, that if Gods thundering in the ayre with a confuſed ſounde bee a ſufficient ſpeaking too condemne the vnbeleuers, and his making of the lightnings to flaſh abroade, is a ſufficient light too condemne the blinde: what ſhall followe when hee ſpeaketh gently, and vſeth ſo amiable a maner of teaching, yea and euen liſpeth with vs, too the intent wee might vnderſtande him the better? VVhen he not onely affrighteth vs not, but alſo allurerh vs with gentleneſſe and curteſie too come vnto him, if wee bee ſtubborne agaynſt him, what ſhall become of vs? VVhat excuſe will there bee for vs? And heere ye ſee why (in the Pſalme that I haue alledged) it is ſayde, that in the Temple of God euerie man ſhall giue God glorie. For after that the Prophet had ſpoken of this mightie voyce of God which maketh the mountaynes too remoue, the Rockes too melt away, the Earth too quake, the trees too fall downe from mounte Libanus, and the wylde Goates too ſlinke their Kiddes in the Forreſtes, and which moueth and ſhaketh the whole world: afterward hee addeth, that God ſhall bee glorifyed in his Temple. And howe then? VVhen the lightnings flaſh throughe the wings of the Earth, that is to ſay, ouer all the borders of the Earth, and the Thunderclappes are hearde from the one ſide of the worlde, to the other: ought not God too bee knowne in all things, and ought not both greate and ſmall to doo him homage? Yes verely. And wherefore then doth the Prophete ſpeake ſpecially of the Temple of God? It is according too the compariſon that I haue touched: which is, That God affrighteth and wakeneth the Heathen men when hee thundereth: howbeeit, that is not to bring them too ſaluation, but onely to conuince them vtterly, too the ende they ſhoulde not pretende any tryfling excuſe that they knewe not God nor his Maieſtie. They knewe him ſufficientely too their vtter condemning, but as for vs, Gods intent is too drawe vs too ſaluation when hee ſpeaketh vntoo vs. For there hee thundereth not too make the ayre rore, neyther maketh hee confuſed noyſe, as I haue ſayde: but hee ſpeaketh gently and familiarly, hee vttereth his heart vnto vs, hee ſheweth vs which is the way of life, and he inlightneth vs with the brightneſſe of his worde which ſhineth vpon vs. Thus ye ſee why God deſerueth too bee glorified in hys Temple. For although hee be manifeſted too the whole worlde, and all creatures are inuited too prayſe him, yea and that they bee conſtreyned and inforced therevntoo: yet is there a farre other more mightie and royall power in the worde that is preached vntoo vs. For there God ſheweth and vttereth himſelfe in ſuche ſort, as wee muſt needes bee worſe than brutiſh and blockiſh, if wee thinke [Page] not vpon him too ſubmit our ſelues too all that is ſpoken too vs in his name and authoritie. Thus ye ſee what wee haue too beare in minde. And by the way let vs conſider howe malicious the worlde is, ſeeing that the woorde of God (for all that it is ſo well preached and knowne,) is notwithſtanding ſo ill receyued of moſt men, and ſo little reuerenced, inſomuch that it ſhoulde ſeeme that men are purpoſed too ſpight God in reiecting all doctrine, notwithſtanding that they knowe and are fully aſſured that it is of him. See ye not howe rebellious the Papiſtes are 10 at this day? But let vs not go ſo farre, let vs come home among our ſelues. Men profeſſe themſelues too bee minded too holde of the Goſpell: and yet notwithſtanding, let them bee ſpoken to in the name of God, let things be laid open before them, let matters bee made ſo plain vnto them, that euen the verieſt diuels of thē be conuicted, that the things which are preached are taken out of the holy ſcripture: and yet they cōtinue ſtill in their ſtubbornneſſe, without making any conſcience too ſtriue agaynſt God. Their maliciouſneſſe is matched with ſhameleſneſſe, inſomuch 20 that men are come too ſuch point, as we neede not too go out of Geneua too ſee moſt manifeſt rebellion in ſetting light by God, or too ſee ſuch diueliſh pride as too ſay, Tuſhe God ſhall not raigne ouer vs, let them prattle and talke what they liſt, & yet will we not yeelde a whitte for them. Verily there is ſuch rebelliouſneſſe to be ſeene that men make as muche account of the things that are ſpoken in Sermons, as of Fables. This thing is too notorious, the examples thereof are to open, and would God they were not ſuch to our great confuſion. But yet in the 30 ende, they that haue dallyed ſo with ſo great a mayſter, muſt be faine to knowe him whome they haue wounded and pricked as the Prophete Zacharie ſayeth. So then, it behoueth vs to marke well this ſentence, and ſo to marke it, as wee may bee more apt and willing too bee taught at Gods hande, than theſe wilde beaſtes are, which ſharpen themſelues agaynſt him, too reiect all that concerneth his doctrine and pure woorde. For there is yet ſome ſhamefaſtneſſe in the Papiſtes. VVhen they fight agaynſt the holy Scripture, for the maintenance of their 40 Idolatryes and abhominations, they ſeeke falſe glozes and ſhiftes, and too bee ſhort, although their couering of themſelues bee but with a wette yet notwithſtanding they confeſſe that their intent is not too reſiſt God. But when men ſteppe foorth with ſuch vngodlineſſe, as they cannot finde in their heartes too receyue one worde of that which is knowne too bee Gods truth, but frette and chafe agaynſt it, ſo as there is not ſo much honeſtie in them as too admitte the thing which they knowe to be good, but doo the cleane contrarie: is it not manifeſt 50 therein, that wee bee much worſe than the wretched Papiſtes? VVherefore (as I ſayde) at leaſtwiſe let thys ſerue vs for a warning, that we bee not doublefolde condemned. And ſpecially aboue all things, ſith hee commeth vnto vs, and ſpeaketh too vs, and gathereth vs togither in his name, too the ende to be hearde, and to ſitte in ſuch wiſe among vs, as all of vs both great and ſmall may referre our ſelues to him: let vs bethinke vs to glorifie him: not only with our mouth, by confeſsing ſlightly that wee be his: but alſo [with our deedes] by giuing 60 proof in effect that we be deſirous to be his heritage▪ And ſith he vouchſafeth this incomprehenſible benefit, grace, and honour vpon vs, to giue himſelfe to vs, and to be our life: let there alſo bee an interchaungeable gift on our ſide, let vs put our ſelues wholy into his hande, let him poſſeſſe vs, and let him inioy vs. Furthermore, whereas it is ſayde, that God dooth great and mightie things in thundering, and in ſending forth lightnings and tempeſts, and that wee comprehende it not: let vs be ſure that in ſpeaking both by his lawe, and by his Goſpell, hee intendeth to lift vs vp aboue all our vnderſtanding, as in verie deede wee ſhall neuer profite in the doctrine of God, nor in his word that is ſet forth vnto vs, if we haue not this principle, that is to wit, that God exerciſeth vs in ſecrets that ſurmount all our capacitie: according as it is ſayde, that God hath prepared ſuche things for thoſe that loue him, as neuer eye of man ſawe, nor eare of man hearde, nor neuer entered intoo the heart of anie creature. Then if wee haue not that grounde, wee ſhall neuer taſte the things that are preached too vs euerie day. Nowe too the intent wee may taſte them well, what is to be done? Let vs conſider that our Lorde calleth vs to his heauenly kingdome, and is minded to draw vs out of this worlde. Intend we then to be good ſchollers, and to profite in the doctrine of our Lorde Ieſus Chriſt? Sith we ſee that we be plunged [ouer heade and eares] in this worlde, and in theſe corruptible things: let vs labour too wade out, and let vs from day to day fight againſt our owne affections, that we may draw neere vnto God, and be made al one with our Lord Ieſus Chriſt, according as Saint Paule ſheweth vs in the thirde to the Colloſsians, that if wee minde to haue part in heauen, and too cleaue vnto Ieſus Chriſt, who is gone vp aloft, and to bee made one with him: it behoueth vs too mortifie whatſoeuer is of the earth. Furthermore, let vs conſider that oure wittes are too rude and feeble too conceyue what God is in full perfection, inſomuch that wee ſhall neuer haue any ſmall taſte of him, except hee guide vs by his holye Spirite, according alſo as Sainct Paule maketh the ſame concluſion in the foreſayde text which I touched, where hee cyteth the ſaying of the Prophete Eſay. Therefore after hee hath ſayde that the ſenſuall man comprehendeth not the ſecretes of God: he ſayeth we bee renued by the holy Ghoſt, too the ende wee may haue knowledge of them. True it is that wee haue not beene of counſell with God, according as hee declareth there againe afterwarde. But yet dooth hee admit vs counſell ſo farre foorth as is expedient for vs. Therefore when as wee knowe our owne infirmitie, let vs pray him too inlighten vs by his holy Spirite, that wee may know the things which otherwiſe would bee to high and profounde for vs.

Nowe let vs fall downe before the face of our good God, with acknowledgement of ours faults, praying him to make vs ſo to feele them, as wee may be touched with them, to condemne our ſelues for them, and to miſlike of our ſelues: and that in the meane while he will ſo worke by his holy ſpirit, as we may be renued too obey him, and to walke in his feare: and that we may profit therin more and more, vntill ſuch tyme as being quite rid of all fleſhly corruptions, we be clothed againe with his righteouſneſſe and heauenly glorie. And ſo let vs all ſay, Almightie God our heauenly father, &c.

The .Cxlv. Sermon which is the ſecond vpon the .xxxvij. Chapter.

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7 He ſealeth the handes of all men, to the ende to knovve the men of his vvorke.

8 The beaſtes ſhrinke into their dennes, and keepe themſelues vvithin their lodgings.

9 Hee maketh the vvhirlevvinde too come out of a heape, and the colde commeth from the ſcattering vvinde.

10 At the breath of God the froſt is giuen, and againe aboundant vvaters out of a narrovve place

11 Hee maketh the Cloudes too labour too moyſten, and ſendeth rayne, and maketh the Cloude too ſhedde out through his light.

12 Hee maketh the circles too turne about by his gouernanee, too the ende to doo vvhat hee commaundeth ouer the vvhole vvorlde.

13 VVhither it be for a ſcourge, or for his Earth, or of mercie that he taketh it avvay.

WEe ſaw yeſterday, that the aſtoniſhment whiche men conceyue of the thunder, is as a proofe of Gods maieſtie and power. According therevnto it is ſayde heere, that God in 20 thundering, doth as it were ſet a ſeale vppon mens handes, too keepe them cloſe, namely, too the ende too knowe the men of his making. And the beaſtes alſo are faine too ſhrinke intoo their dennes. As if it were ſayde, that God draweth men apart, as if ſome bodie ſhoulde gather all his folke togither, a houſeholder his houſeholde meynie, a prince his ſubiects, or a Capitaine his ſouldiours, too the intent to muſter them. Thus yee ſee the cheefe intent of this ſtreyne. And the ſame extendeth euen too the wilde Beaſtes, too ſhewe 30 that euen they alſo are in the hande of God. And hee proueth that they are at his commaundement when it pleaſeth him, if by nothing elſe, yet [...]uen by the thunder, in that the ſame compelleth them too bee as it were ſhet vp in priſon. In verie deede this verſe is commonly tranſlated, That God ſetteth as it were a Seale vpon mennes handes, to the intent they ſhoulde knowe their owne woorkmanſhip: as who ſhoulde ſay, that all the forwardneſſe which men haue too applie themſelues to one thing or other, is by reaſon that God hath printed 40 a marke vppon them, and that they haue it not otherwiſe than by inſtruction giuen them from heauen. But the text will not ſuffer it too bee vnderſtoode ſo. VVorde for worde it is, too the ende too knowe the men of his making. It folloueth therefore that God doth then knowe men, when he holdeth them after that maner as it were locked and ſhet vp within their houſes. Too the ende that this may bee vnderſtoode the better: when men haue libertie to go and run, it ſeemeth that they bee as it were exempted from ſubiection. If it be fayre weather, one goes into 50 the feeldes, another in the ſtreetes, and ſo men ſeeme not too bee hilde any more vnder ſubiection. But if it bee fowle weather, ſo as it thunder, or that there is any bluſtering winde abrode; then men are faine too keepe within doores. Therefore it is like as if a man ſhoulde aſſemble his houſholde and ſay to them, I will know how they behaue themſelues, and what euerie men doth, and euerie man ſhall make me his account. Lo howe God appoynteth men a time too be gathered togither, to the ende to make his muſters, and to ſhewe that all are in ſubiection 60 vntoo him. And this (as I ſayde) extendeth euen too the wilde beaſtes. For when the beaſtes wander abrode, they ſeeme not too be in ſubiection to God. But when he maketh ſome tempeſtes, ſo as they bee driuen home too their dennes: then muſt men needes perceyue, that God hath a ſecrete bridle to holde them with, when he liſteth. VVee ſee then, that the thing that was treated of yeſterday is declared heere yet more expreſſely: that is to witte, that the thunder is the meſſanger of Gods Maieſtie, not onely in that it aſtoniſheth men: but alſo in that it compelleth them too hide themſelues in their houſes: which is all one as if God ſhewed that hee holdeth men in hys hande, and that mennes going and comming abrode, is bicauſe hee giueth them leaue, howebeeit that hee could holde them ſhette vp at his pleaſure. Sith wee ſee this, let vs learne too yeelde obedience vnto God at all tymes. For if wee acknowledge not the ſubiection that wee owne vntoo God, but when it thundereth: we ſhall haue profited but ſlenderly in his doctrine. Neuertheleſſe the ſame is a putting of vs in remembrance, too conſider that hee ruleth all our ſteppes, and that wee cannot ſtirre one finger withoute his guiding. Therefore let vs acknowledge it, and learne too bee ſubiect too him at all tymes, and too ſuffer our ſelues too bee gouerned by him. Lo what wee haue too beare away in this ſtreyne. And if we haue not this aduiſedneſſe and diſcretion with vs, behold the verie beaſtes are able too teach vs. For wherefore do the Lions, Beares, VVoolues, and all other wilde beaſts, keepe themſelues in their Caues and Dennes: but bycauſe God ſheweth himſelf too bee ſuperiour ouer them. Therefore if wee will needes runne aſtray, and not ſuffer God too holde vs as it were ſhet vp vnder his hande, but will ſhake off the ſignet or Seale that is ſpoken of heere: the Beaſtes ſhall condemne vs by their example. Beholde yet further what wee haue too beare in mynde, that wee may the better profite our ſelues by the whole ſentence. The Hebrewe woorde that Eliu vſeth heere, ſignifyeth properly too Seale, as when men ſeale a Letter, too the ende it ſhoulde not bee looked intoo. Alſo a man maye ſeale a Cofer, or a Cupboorde, by ſetting a Seale vpon it, when he will not haue anie bodie to looke intoo it. God then vſeth a dreadfull kinde of ſealing, when hee ſendeth thunder and tempeſts. Heere is no printing of waxe with a ring or other materiall Seale: but hee compelleth men too keepe themſelues as it were ſhet vp, ſo as they bee after a ſort cloſe priſoners in theyr owne houſe. It is not with their owne good wittes: and [Page] therefore let them conſider that there is a mayſter aboue them, and that no part of their whole life is in their owne hande. Thus yee ſee howe this ſimilitude is ſet downe heere, too the ende wee ſhoulde compare the incomprehenſible maieſtie of God, with all the things that we can ſee among the worldly creatures. And it is ſayde immediatly, that God maketh the tempeſt to come out of the beape of Clowdes, and againe, that it is the ſcattering winde, or the Northwinde that cauſeth the colde too come. Theſe chaunges heere do ſet forth Gods mightie power the better, to 10 the ende hee ſhoulde bee glorified thereby. Truely if God kept alwayes one ordinarie rate, ſo as there were neuer greate heate, nor great colde, nor anye winde or raine, but that the ayre were alwayes temperate, and ſuche a meaſure were kept, as men might continually feele themſelues diſpoſed after one manner: it were a thing more too our lyking. If wee were delt with after oure owne deſyre, w [...]ulde finde in oure heartes too haue a continuall ſprin [...] ſo it might bee too oure profite. Then like as the [...]th vs, ſo alſo the 20 colde greeueth vs, and wee wou [...]ine bee exempted from them both, and haue the ayre ſo temperate, as nothing might bee miſliked, nor nothing go agaynſte oure myndes. But in the meane while, Gods glorie is better perceyued in the chaunges that are made: as when hee cauſeth raine too fall vppon the grounde, and anone after ſcattereth the Clowdes, and remoueth them, rayſeth vp whirlewindes, and cauſeth colde too ſucceede heate: the ſame doth better ſet out his Maieſtie, and alſo waketh vs, to the ende we ſhoulde thinke thereon. For we ſee howe 30 dull mens wittes are, and therefore it is requiſite that wee ſhoulde be touched more to the quicke. True it is that if wee had the witte too looke vpon God with a cleare and pure eyeſight: his giuing of vs life and ſuſtenaunce in this worlde woulde be ynough for vs. But forſomuch as we be ſo groſſe, and therwithall alſo ſo malicious, that we neuer come vnto him except he driue vs perforce: it is for our behoofe too bee touched by the chaunges that are made. For when we ſee the weather fayre, and then ſodainly the ayre is troubled: when the Clowdes thicken after a heate:40 when a raine commeth and cleareth the ayre, and by and by followeth a froſt: when there is ſuche a drought as it maye ſeeme that the Earth ſhall bee brunt vppe, and anon God ſendeth the clowdes and maketh them labour too releeue vs if hee intende too giue vs reaſonable weather: I ſay when we ſee ſuch alteracions: then muſt wee needs be woorſe than blockiſh if we thinke not vpon God. And vndoubtedly (as I ſayd afore) he bringeth himſelf to our rememberance, and ſheweth himſelfe after a more manifeſt and viſible maner, than if things ſhould alwayes kepe 50 on in their owne courſe. This is the cauſe why Eliu ſtandeth ſo much vpon this text, too lay foorth and expreſſe the alterations that are made in the ayre by fayre wether and fowle, by heate and cold, by clowds & cleere wether, by whirlwinds and froſts, and by diuers other things. And for the ſame cauſe alſo it is ſayd, that God by his gouernment maketh the Circles too turne about: for I expound this as though it were ſayd, that the world is renewed when ſuch alteracions happen. If there were but one ſeaſon all the yeare long: things woulde looke alwayes after one 60 ſort. But when as the Sunne ſhyneth one daye, and anon after is ſuddeinly hidden and couered: behold, there are as it were twoo diuerſe worlds, and ſuch varietie prouoketh vs to conſider the better, that there is a God which gouerneth all things. For howe is it poſsible that things ſhould alter in ſuchwiſe, and that there ſhould bee ſuch a turning about: but that God woorketh it aboue? VVe ſee one whyle that the earth is ſhet vs with cold, and that the ayre alſo is poſſeſſed with it: and contrarywiſe we ſee that all is ſet at libertie again by fayre and pleaſant wether: Lo heere newe worldes. And ſo it is not without cauſe that Eliu addeth for a concluſion, that God maketh the Circles (that is to ſay the world) to turne about, making them too chaunge now after one faſhion, and now after another. And why? To the intent that if wee bee not ſufficiently taught by one meane, wee ſhould lift vp our countenance too heauen, and looke round about vs, that at leaſtwiſe by beholding the ſodein alteracions that are made, wee myght bee prouoked the more too knowe God, that hee myght be glorified, according alſo as we haue more occaſion ſo to do. This is it that we haue to remember in this ſtreyne. And now wee ſee that the mo meanes that God giueth vs too come too him, that we myght bee taught to feare and honour him: ſo much the leſſe can wee excuſe our vnthankfulneſſe, and ſo much the more ſhall wee bee too blame if wee cannot profit ourſelues by them. Therfore▪ there is nother fayre weather nor fowle, heate nor cold, hayle nor tempeſt, which ſhal not ſet it ſelf againſt vs at the iudgement of God. They ſhall beare witneſſe agaynſt vs, to diſcouer and ſhewe the lewdneſſe that is in vs, bycauſe wee haue not honored him that hath ſhewed himſelf ſo many wayes, and on all ſides allured vs to behold his maieſtie. And therefore as oft as the weather chaungeth, although the alteracions bee troubleſome too vs at the firſt ſigh [...] yet let vs vnderſtand that they be for our welfare, for by that meanes God wakeneth vs, as I ſayd afore. The hauing of faire weather were ynough too beſotte vs, if there ſhould bee no chaunge. But if rayne come, then wee thinke with ourſelues, verie well, God can make a new world in the turning of a hand, yea euen without periſhing of the ſubſtance of it at all: Howbeeit the faſhion of it ſhall be ſo defaced, as it ſhall ſeeme to be new turkined. Now then, when wee conſider this: wee knowe that Gods vſing of ſuch alteration as we ſee, is for our welfare and ſaluation. Furthermore let vs marke well the faſhyons of ſpeeche that are ſet downe heere. For if there be a greate drought, the skye ſeemeth to be of yron or braſſe, and after the ſame maner alſo doeth the holy [...] ſcripture ſpeake of it. VVhen God threateneth to puniſh men by taking away the Rayne, he ſayeth, I will giue you an earth of yron, and a heauen of braſſe: the earth ſhall bee ſhet vp ſo as ſhee ſhall not open hir breſts to giue you ſucke, and the heauen alſo ſhall be ſo hard, as it ſhall giue you no rayne. Now if Rayne come after a great drought: the ſame is the more woonderfull: for men would not haue looked for ſuch a chaunge, if they had not ſeene it come to paſſe. Therfore they maruell at it. But the woontedneſſe dimmeth our eyſight, and maketh vs not to eſteeme Gods miracles as we ought to do. Neuertheleſſe, when the wether is ſo ſoone chaunged and altered, and ſo ſuddeinly darkened: the thing in it ſelfe ſheweth a ſingular woorking of God. Alſo it is ſayd, that God maketh [Page] the clowdes to labour to moysten the earth▪ namely as though they clyued aſunder and emptied them ſelues, that the earth might receiue nouriſhment. Mark this labor whervnto God imployeth the cloudes for their ſeruice, in that he dreepeth down the rayne from them, and afterwarde when they haue ſucked vp the moyſture from beneathe, they yeld ouer their nouriſhment back againe, and in the ende wanze away and conſume to nothing. Therfore whē wee heare that God guideth his creatures after that maner, to imploy them to our vſe, as if he ſhuld ſend vs men 10 ſeruantes and maydſeruants for wages: let vs therein acknowledge his infinite goodneſſe. And this is not ſayd of the clouds only: but alſo of the Sunne and Mone, which are right noble creatures, and yet neuertheleſſe God voutſafeth to imploy them to our vſe. Seing then that ſo much is ſayd of the Sunne and Moone whome God imployeth to our ſeruice: therein wee ſee the loue that hee beareth vs, and how highly we are in his fauor, and howe precious our life is vnto him. Truely this commeth not of our own worthyneſſe, for who are we? And yet notwithſtanding,20 behold how God ſubmitteth the heauens to our vſe. So much the more then haue men playd the beaſts in worſhipping the Sunne and the Moone: and for the ſame cauſe God telleth them in way of vpbraiding, that he had appointed them to do them ſeruice. Therefore ſeing that God maketh the cloudes and the earth alſo to labour and trauell after that ſorte: let vs remember that both aboue and beneth, he ſheweth vs more than a fatherly loue, making vs to feele his goodneſſe, to the intent we ſhould cō ſider how deare and welbeloued we be of him, notwithſtanding 30 the wretchedneſſe that is in vs. For wee be not worthy to be reckned amōg the reſidue of his creatures. If men be compared with the earth, with the ayre, or with the very brute beaſts: it is certaine that they are vnworthy to be nouriſhed here. And why? Bicauſe we be corrupted and marred: and therfore we haue ſomuch the more cauſe to magnifie Gods goodneſſe towardes vs. Furthermore, whereas it is ſayde, that he chaceth awaye the cloudes with his bryghtneſſe: it is yet one chaunge more, whiche is woonderfull and oughte to make vs too perceyue the hande of 40 God. For beholde, when the wether is cloſe, it ſeemeth to vs that wee haue quyte and cleane loſt the ſight of the Sunne. And if wee were not acquainted with ſuche alterations, wee woulde thinke that the water threatned too burie vs out of hande. And in good ſooth what are the cloudes when they haue ſo ouercaſt the whole ayre, and that the earth is ſo wet as men ſee? Are they not as it were a graue? Now then, God maketh the cloudes to vaniſhe away in a minute of an hour: and to whome may that be imputed? Truely wee will ſay, too the order of nature:50 we will ſay, to cuſtome. But howſoeuer it be, yet muſt we needes perceiue the hande of God, if we be not too blockiſh. Therefore let vs beare in mynde, that it is no ſuperfluous talke when Eliu vſeth this diuerſitie of matters, to ſhewe the maieſtie that God ſetteth foorth in the worlde by the ſaide varietie of times, to the intent to draw vs vnto him. And he ſayth expreſſely that he ſendeth both clo [...] des and whirlwindes: and all to doe the things that he hath ordeyned through the whole worlde. As hee ſhould ſay, that it behoueth vs alwayes to conſider Gods mightie power 60 and dominion ouer all things which wee ſee, that we may learne too perceiue our owne ſinnes when hee puniſheth vs, (as if he will adde againe anon) and alſo to the end we may ſo taſte of his goodneſſe, as we may be throughly filled with it when it pleaſeth him to handle vs gently. To the end then that we may knowe theſe things: let vs conſider that the creatures gouerne not them ſelues, but that God diſpoſeth of them as he thinketh good: and that is, to do whatſoeuer he commaundeth vpon the e [...]th. Hereof we haue a good leſſon to gather. For what is the cauſe that we be ſo afrayde of thunder and of other things, but for that we feare not God? And it is a iuſt puniſhment of of our vnbeleefe. Men will not feare God: and whither ſendeth he them? Euē to the ſenſleſſe creatures: and that is to put them to greater ſhame. Loke vpon a deſpizer of God, which trampleth all religion vnder foote: he is caried away with a diueliſh rage: he ſhaketh off al difference of good and euill: and yet notwithſtanding he is inforced to be afraid of the thunder, inſomuch that he is as it were out of his wittes and in a traunce. Marke the payment which all they deſerue that are loth to yeelde obedience vnto God: they ſtand in awe of a ſenſleſſe creature. So then let vs learne to graunt oure God the mightie power which belongeth vnto him, to the end we may be exempted from this fearefulneſſe which the ignorant and vnbeleeuers haue, and all the cankerdhearted ſort, and the deſpizers of all religion. For if we knowe that God guideth and gouerneth the tempeſtes: then ſhal we perceiue that being in his hande we ſhall be free from all danger when it pleaſeth him. The thūder can do nothing. And although we ſee it flie abroad, and ſhoote from heauen to the earth in a moment: Yet is it ſtill in the hand of God. And therfore like as a ſworde cannot wound men when it is either flat vpon the earth, or when it is in the ſcabberd: euen ſo is it with the thunder and lightning: they can do nothing ſimply of themſelues, but God darteth them where hee liſteth. If wee once knowe this, wee ſhall not bee afrayde of the thunder. True it is that it will abaſhe vs, but therewithall it will ſerue vs for a ſpurre too pricke vs forewarde, that wee may bee confirmed in the feare of God, and profite more and more therein. Neuertheleſſe what ſo euer come of it, wee can not bee diſmayed at the thunder, bycauſe wee are ſure that God diſpozeth of it, and that we ourſelues alſo are in his cuſtodie, ſo as the thunder can not doe any thing againſte vs more than pleaſeth him, likewiſe wee muſt not bee afrayde of the hayle, but of him that ſendeth it. VVee muſt not bee ouerfearefull of a tempeſt ſo as wee ſhould bee diſmayed at it: but wee muſt tremble before the maieſtie of oure God: and when wee haue trembled, we muſt mortifie all our fleſhly affections, and take the comfort which he giueth vs on the contrarie part in ſhewing him ſelfe a father towardes vs. Beholde (I ſay) howe wee ought to put this ſentence in vre. But theſe creatures alſo muſt ſerue vs for example. For ſith wee ſee that the rayne, the windes, the ſtormes and all things doe execute what ſo euer God commaundeth them, what ought wee to doe? Hath the rayne eares too heare what God appoynteth? nother Sunne, nor earth, nor clouds, nor ayre, haue any reaſon or vnderſtanding: and yet wee ſee that all theſe creatures ſerue and obey God. There falleth not one droppe of rayne to the grounde, without his will. The Sunne doth nother ryze [Page] nor ſet otherwiſe than God hath limited his pace and aſſigned his courſe, in ſo muche that hee miſſeth not one twincling of an eye of it. As much is to be ſayde of all other creatures. As for vs then which haue ſpeech, whiche haue eares to heare, which haue vnderſtanding and reaſon: haue we not ſufficient euidence to condemn vs, if we apply not al thoſe things to the obeying of our God, ſeing that the whole order of nature is nought elſe thā a proof of the obedience which all creatures both aboue and beneath do yeeld vnto God? VVee (as hath bene ſayde alreadie)10 are men of his making: for (as it is alſo ſayd in the Pſalme.) It is not man that made him ſelfe, but it is God that made him. Seing then that we hold all things of him: ought the ſtrength (which he hath giuen vs) to be as a furie to ruſh againſt him and to reſiſt him, and to ſtoppe his will from hauing free courſe? And yet notwithſtanding, that is the marke that all our indeuers ſhoote at. For if we conſider wherein men are moſt frowarde: wee ſhall finde that they neuer leaue reſiſting of god and fighting againſt him, ſo as all their ſeeking is to aboliſhe his truth, wherein 20 wee ſee ſo muche the greater ſpitefulneſſe. Therefore let vs bee ſure, that the rayne, wyndes, ſtormes, tempeſtes and ſuch other like things, ſhall giue a gloſſe to this diueliſhe rebelliouſneſſe of ours, in that we ceaſſe not to prouoke Gods wrath, and too plucke men from obeying of him, and from ſubmitting them ſelues to his will, to bee quietly gouerned by him. Lo what wee haue to marke in the ſeconde place of this ſentence, where it is ſayde, that throughe the vniuerſall worlde the creatures doe what ſo euer God hath ordeyned. Nowe in effecte we ſee heere the prouidence 30 of God in the order of nature. Howbeit we muſt come backe to that which was treated yeſterday, as Eliu bringeth vs to it. Hee ſayth, whither it be for his ſcourge, or for his earth, or for his mercie. In ſaying ſo, he ſheweth (as was touched yeſterday) that it is not ynough too knowe that all things are vnder Gods hand, and that nothing is done but by his will and diſpoſing: but we muſt alſo marke the ende of his purpoſe, and the cauſes why hee worketh ſo. But as nowe our wittes are feeble, in ſo muche that although God chawe our meate to vs, yet can wee not diſgeſt 40 it in our mindes. The doctrine is ſet foorth vnto vs by percelmeale, and God maketh it as familiar as can be: and yet we bee ſo dulheaded, that wee vnderſtande it not as were requiſite. Howe ſhould wee doe then if wee had but only a generall knowledge of Gods gouerning of the world, and that wee had not a better and more particular inſtruction whereby to knowe his goodneſſe, iuſtice, and wiſdome, to the ende wee might bee drawne to his feare, and ſettle our ſelues vpon the truſte of his mercie? That is the cauſe why it is ſayde heere agayne, whither it bee for 50 a ſcourge, or for his earth, or for his mercie. VVhereas it is ſayde whither it bee for a ſcourge: thereby Eliu ſheweth, that God chaſtizeth the world by raine, heate, cold, tempeſtes, and ſtormes. Theſe then are euerie one of them Gods ſcourges, wherewith he ſmiteth vs for our ſinnes. Yet notwithſtanding it is not for vs onely that hee hathe created the world: conſidering that hee pitieth the earth ſaying that it is his. Alſo men are not woorthie that hee ſhould vſe mercie towardes them: Howbeit he myndeth too maynteyne the earth as his owne workemanſhippe,60 which afterwarde ſerueth for them. Then may hee ſometimes haue an eye too himſelfe and to the thing that hee hath created, ſo as hee reſtreyneth his rigour, and executeth it not to the full, but moderateth it, notwithſtanding that we haue prouoked him. Therefore it behoueth vs to conſider his gracious goodneſſe in that poynte aboue all other. For vnleſſe hee forgiue vs our ſinnes, or at leaſtwiſe beare with them for a time: ſurely the earth ſhoulde periſhe vnder vs, and all the world ſhould be conſumed, yea euen to our vtter deſtruction. So then, God giueth a right great record of his mercie, in that it pleaſeth him to ſpare vs after this manner. And this concluſion ought to ſerue vs to double purpoſe. The one is to confirme that which hath bene ſet forth alreadie. And the other (as was told you yeſterday) is to make vs feare God, and to ſerue him, and to put our whole truſt in him. I ſay that this diſcourſe concerning Gods gouernement in reſpecte of the worlde, is the better warranted when wee ſee the diuers faſhions of it, with the varietie of chaunges. As for example: Peraduenture God too chaſtize vs, ſendeth ſome dearth. Nowe the dearth commeth of ſome one of the cauſes afore mencioned: namely eyther of froſt, or of drought, or of noyſome rayne, or of tempeſtes, and ſo the ayre puniſheth vs. But the ayre is a ſenſleſſe thing. Is it the rayne that bethinketh it ſelfe too correcte our faultes? Men may alledge vs natural reaſons, and ſay that the rain, the windes, and the ſtormes are ingendered by ſuch meanes and ſuch. The Philoſophers can well bring reaſons, to ſay that it hath ſome beginning, and that it is diſpozed by ſome inferiour cauſes. But in the meane ſeaſon, doe not the chaſtizementes that God ſendeth vpon vs, come of him? Shall any man father them vpon inferiour cauſes? Beholde, there is a countrie that was miſgouerned, and it was meete that Gods hande ſhould paſſe vpon it, according wherevnto there commeth a rough ſcourge vpon it: now ſhal we ſay that this was of natures working? Ought wee not too acknowledge, that it is the iudge of heauen which chaſtizeth coūtries, and ſheweth vs that we cannot ſcape his hande when we haue done amiſſe? So then let vs bee ſure that God vttereth his fauoure and goodneſſe when he ſendeth vs ſeaſonable and pleaſant weather, and contrariwiſe, that he puniſheth our ſinnes and tranſgreſſions, when he ſendeth vs foule and vnſeaſonable wether. Nowe if we knowe this, namely that the rayne is not rayzed of his owne naturall mouing, nor the ſtormes and tempeſts ingendered without Gods ſending and appointing of them to what ſo euer he thinketh good: this doctrine ſhall bee ſo muche the better ratified. Lo howe this ſpeciall concluſion leadeth vs ſo muche the better vntoo God. But there is alſo a ſeconde poynt: which is, that ſeeing that the rayne, whyrlewyndes and hayle are Gods ſcourges, wee muſt learne to humble our ſelues when hee correcteth vs. Let him not ſtrike vpon vs in vayne, but let vs bee plyable vnder him, to the ende to humble oure ſelues in ſuche wiſe, as hee may reygne quietly ouer vs. Truely it is a foule ſhame for vs that wee muſt be driuen to his ſeruice by force and by main ſtrokes of the cudgel, ſeeing that hee allureth vs ſo gently: Is it the nature of a childe to looke to be ſo inforced, and to be loth to come too his father but by compulſion? Yet notwithſtanding God is faine too worke after that faſhion with vs, and conſidering oure ſtubborneſſe and vntowardneſſe to bee [Page] handled, he is conſtreyned to vſe roughneſſe. At leaſtwiſe yet let vs then bow vnder him, when wee feele his rough ſtrokes, in ſtriking vs with hayle, rayne, thunder, wynde, froſt, tempeſtes, and drought. Therefore when as wee feele ſo ſmart blowes, and the hand of God maketh vs to quake, and that the ſame feare ſerueth not to diſmaye vs, but too bring vs vnder his lure that wee might craue forgiueneſſe of oure ſinnes: let vs learne that wee bee worthie to be ſo beaten, and let vs further vnderſtande: that wee ſhall not ceaſſe too prouoke his vengeance more and 10 more, except he giue vs harts by his holie ſpirite. So then ye ſee howe Gods ſcourges ought to ſtirre vs vp to come vnto him, to the intente to feare and honour him. Heerewithall let vs marke, that whereas it is ſayde for his earth: God hath a reſpect to him ſelf when he deſtroyeth vs not vtterly. Doe we then ſee that God ſuffereth vs to liue? Although it be with many aduerſities: yet doe wee ſee a fauour and forbearing in him. For needes ſhould wee bee vtterly wyped away at the firſt brunt, if hee ſhould deale with vs after our deſeruing. And therefore let vs marke 20 howe it is ſayde, that God doth it for his earthes ſake. Yea: for we bee not worthie to haue it done for our ſakes: and therefore he ſhetteth his eyes and voutſafeth not to think vpon ſo ſhamefull creatures as we be. Ye ſee heere a diſdeyne ſet forth vnto vs: that is to witte, that if God had none other conſideration than of vs, hee might rende vp both heauen and earth to deſtroy vs. And this ſerueth to bereaue vs of all our pryde, and to make vs ſo much the more aſhamed, to the ende we might leaue our flattering of ourſelues: for we ſee that mē wold fain hide their own 30 filthineſſe. In what plight ſoeuer they be, they ceſſe not to like well of thē ſelues▪ and to conceyue I wote not what a vayne imagination that they bee of great value. But it is ſayde heere, that God eſteemeth and valueth the earth at more than we deſerue to be eſteemed at. Neuertheleſſe, to the intent we ſhould not be diſmayed, hee addeth purpoſely, that therethrough, God ſetteth foorth his mercie. Hath hee then abaſhed vs by ſaying that hee diſdeineth to haue reſpect to vs? He turneth againe and ſaith, yet will I vſe pitie, and make you feele my mercie▪ I will ſpare you.40 Yea: Howbeit, not bycauſe we bee worthie of it, (for wee muſt alwayes conclude, that what ſo euer God do for vs, he hath not reſpect vnto any thing that is in vs (but when we be once come to humilitie, and acknowledge that wee haue deſerued to be deſtroyed at Gods hande, then doth hee ſhewe vs that hee by his goodneſſe ſurmounteth oure naughtineſſe. This is the cauſe why hee addeth in the ende, That God doth it euen of his meere goodneſſe and mercie. Nowe hereof we haue to gather, that if rayne come in due ſeaſon, and faire weather alſo when we wold wiſh it: wee haue not deſerued that God ſhould deale ſo gently with vs, nother muſt our myndes rome vpon any wages that he yeeldeth vs, as though hee were bounde to vs, and that we on our ſide were ſuch as he of dutie ought to vſe ſo tenderly as his children. VVhat then? It is his meere mercie: for we deſerued wel to ſtarue for hunger. Then is there no reaſon why he ſhould ſende vs nouriſhment, but only bycauſe he is good and pitifull. VVee deſerue to be rooted out of the world, and hee reacheth out his hand to feede vs as a father doth his children. Therin therefore wee ſee his vndeſerued goodneſſe. Lo howe we ought to magnifie God in all the benefits that he dealeth vnto vs, not taking them as any wages or hyre (as I ſayde) which he ought to pay vs, and which wee haue deſerued at his hande: but as free giftes of his meere goodneſſe and liberalitie towardes vs. And heerevpon we haue to conclude, that in as muche as hee beareth with vs, and that euen after we haue offended him, and ought to be ouerwhelmed by his hād, he ceaſſeth not to play the father ſtill, yea euen vpon oure bodies whiche are but carions, ſmoke, and things of nought: inaſmuch (ſay I) as our Lord worketh ſo bountifully towards our bodies: we ought to bee confirmed in a right truſt, that hee will receiue vs too mercie, and be readie to forgiue vs our faultes when ſo euer we aske forgiueneſſe at his hand. So then we ſee how our Lord doth dayly call vs to ſaluation. For we can not eate one bit of breade, nor vſe any of the temporall benefits that hee beſtoweth vpon vs: but hee openeth heauen vnto vs to ſay, come to me, and I will bee your father and haue mercie vpon your ſinnes. Ye ſhall alwayes finde me readie to receyue you ſo ye deſire to bee maynteined by my meere mercie.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him ſo to touch vs to the quicke, that we miſliking ourſelues, may deſire earneſtly to be clenzed by his grace: and therwithall that in as much as in all the order of nature he giueth vs ſo faire lookingglaſſes of his glorie, goodneſſe and iuſtice, wee in beholding them, may bee rauiſhed to walke in his feare, ſo as we may ſerue and honour him, and yelde ourſelues wholy to his obeyſance, to the end that he may lead vs peaſably whither it pleaſeth him. That it may, &c.

The Cxlvj. Sermon, which is the third vpon the .xxxvij. Chapter.

14 Heare theſe things ô Iob: ſtay thy ſelfe, and conſider the vvonders of God.

15 Knovveſt thou hovv God hath ſet them a lavve, and hovve hee maketh the light to ſhine out of his clovvde?

16 Vnderſtandeſt thou the ſcatterings of the clovvdes, and the myracles of him that is perfecte in knovvledge?

17 Hovve thy clothes are vvarme vvhen he maketh the Sovvthvvinde to blovve?

18 VVart thou vvith him to ſtretch out the heauen, vvhich is faſt as a molten glaſſe?

19 Tell vs vvhat vvee ſhall ſaye too him: for vvee can not order oure matters bicauſe of darkeneſſe.

[Page]20 If thou ſpeake, vvho vvill report it too him? and ifany man tell it him, ſhall hee not be ſvvallovved vp?

21 VVhen the Sunne is hid men ſee not his light: and againe the vvinde blovveth and bringeth cleereneſſe.

22 Fayre vveather commeth from the North: and therefore God ought too bee exalted vvith prayſe.

23 Hee is mightie in his goodneſſe: hee is ſtrong in povver, in iudgement, and in iuſtice: and hee afflicteth not.

24 Therefore doe men feare him, and hee vvill not regarde any that are vvize in their ovvne conceyte.

IF wee knewe what is ſayde heere of the works of God, that is to wit, that they be wonderfull: there is none of vs but hee would take much more paine to conſider them, ſpecially ſeing our wits are ſo ſlender and frail. But what? we think our ſelues ſo skilfull, that euen with one little caſt of our eye wee haue learned all that is too bee knowne, and in the 20 meane whyle we eſteeme not Gods workes according to their worthyneſſe: they are but as common things to vs: bycauſe wee be accuſtomed to them, and ſo we ouerpaſſe them lightly. Therefore it behoueth vs to mark wel what is conteyned in this verſe, where on the one ſyde Eliu proteſteth: that all Gods workes are myracles: and on the other ſide he ſaith it behoueth vs to ſtay vpon them, namely bicauſe our wit is to feble to haue any true knowledge of them out of hand. Therefore we had neede to beſtowe all our ſtudie therevpon. Furthermore we be commaunded 30 expreſly too bea [...]ken: for except God ſpeake vnto vs, as for vs, we may well apply al our wittes to the conſidering of his workes: but we ſhall neuer come to the cheef point. Yee ſee then how we haue three points to beare in mynde. The one concerneth the excellencie and maieſtie that is to bee ſeene in all Gods workes, ſo as they bee not to be deſpized. The ſecond is, that for as much as men are rude and groſſe witted, their looking vpon the things that God ſetteth afore them, muſte not bee with caſting their eyes aſide at them with a glaunce and awaye: but 40 they muſt ſtay vpō them, and ſettle their minds throughly to them, and be diligent in them to the vttermoſt. The third is, that that they muſt not truſt in their owne reaſon, nor thinke them ſelues to haue skill ynough to iudge of them: but conſider how it belongeth to God to ſhew vs by his worde what we haue to conceyue, and that that is the point whereat we muſt beginne, and that till we haue bene at Gods ſchole, wee ſhall haue but a dim eyeſight, ſo as his workes ſhall paſſe away before vs, and wee not perceiue them as were requiſit for vs to do: and to be ſhort,50 wee ſhall haue no diſcretion at all vntill God haue made vs wiſe. Yet theſe things neede not ſo greatly to be layde foorth at length, as to be well weyed of euerie of vs. And therefore as ofte as we come to the conſidering of Gods workes, let vs lifte vp our wits alofte to reuerence them: that is to ſay, to honour Gods infinite wiſedome, power: and rightuouſneſſe which appeere in them. Let that ſerue for one point. To bee ſhorte, who ſo euer thinketh vpon Gods works, without reuerencing of them, that is to ſay, without yeelding him honour, and without acknowledging 60 them to be full of wiſdome, power, and goodneſſe: he is vnkynd and traterous vnto God. And therefore as oft as any man ſpeakes to vs of Gods works, let vs yeeld this reuerence to them, to take them as miracles that ſurmount all our wits, and wherein God vttereth his maieſtie after ſuche a ſorte, as wee haue good cauſe to honour him. Beſides this, (as I haue touched already) we muſt on the other ſide conſider what is in ourſelues, to the end we take not ourſelues to bee ſo ſharpwitted, as to knowe all things in a moment. Then let vs be contented to breathe vpon the things that we conceiue not at the firſt ſight, and let vs not bee wearie of that ſtudie. If wee haue lyued a good while in the worlde, and be ſtill but as nouices, and haue not that perfecte vnderſtanding which were to bee wiſhed: yet let vs not be out of heart, but go forward ſtil without ſtudie, for wee ſhall haue profited much, if we can in oure whole life haue learned to vnderſtande the wonders that are conteyned in the workes of God. Howbeeit it is true that it behoueth vs to go ſtill on foreward: and whereas in this place here is mention made of ſtaying, it is not ment that wee ſhould bee ydly occupied in gazing aboute: for our muſing vpon God muſte not hinder oure ſeruing of him nor our imploying of our ſelues about the things that he hath appoynted. It is cleane contrariwyſe: that is to wit, the more a man conſidereth Gods workes, the more ought he to bee ſtirred vp to do his duetie, and the more ought hee to be prouoked and thruſt foreward therevnto. Truely they that ſtay in thinking vpon Gods workes, doe but as it were goe backe to leape the better. For the end of it is that wee ſhould not bee wanderers as wee ſee men do, which runne trotting vp and downe from place to place, and could find in their harts to remoue the world with them when they be ſo letted in their enterpriſes. But what for that? They may well breake their armes and legges, and yet be neuer the further ſoreward, if they hold not the right way. VVhat is to bee done then? Let vs bee guided by ſober aduiſedneſſe. And ſo let vs ſtay in ſuch wiſe vpon Gods workes, as wee may bee reſtreyned from wandring after that ſort, and not become ſtragglers. Howbeeit therewithall let vs alſo apply our ſelues to that which God commaundeth, and let that bee our marke to ſhoote at. Furthermore let vs aſſure ourſelues that of our owne nature we haue nother wit nor reaſon to giue eare vnto God: for it belongeth to him to ſhewe vs what wee ought to conſider in his workes, that we may fare the better by them. True it is that the heathen men haue diſputed curiouſly of the ſecretes of nature, and in a manner nothing hath beene hidden from them. Yea: but all was but a muſing vpon the worlde, and not a comming vnto God. And what elſe is ſuche wiſdome than a confuzed [Page] dungeon? For what an vnthankefulneſſe is it, that men ſhould ſo curiouſly ſearch out all Gods workes, and not thinke vpon the maker of them, nor any whit regarde him? Therefore curſed be the wiſdome, which buzieth it ſelfe about the curiouſe ſearching out of the inferiour or lower cauſes, and in the meane whyle deſpyzeth the maker. Yet notwithſtanding it is certayne that God gaue vnderſtanding to thoſe that treated ſo curiouſly of the order of nature: howbeeit for as much as they heard not God ſpeake, he had his worde to guide them aright: they miſſed 10 their way. For the cheefe point was that they ſhould haue ſubmitted themſelues vnto God, and conſidered his glorie whiche appeereth to vs in all his workes: but they did it not. So then let vs marke well, that whenſoeuer we reade theſe great philoſophers, or heare them ſpeake, and perceyue howe they knew the things that ſeeme incomprehenſible to vs: they be as lookingglaſſes of the blindneſſe that is in all men, vntill that God haue taught them in his ſchole. Are we ſharperwitted than thoſe men were? VVe come farre ſhort of them: and yet we ſee they had 20 not any taſte of God. And therefore if we be deſirous to comprehende Gods workes: let vs not truſt to our own skilfulneſſe, nother let vs preſume vpon our owne naturall power. But let vs herken to that which God ſpeketh to vs, and when we be taught by his wordes, let vs go on after his guiding, and then ſhal we know his works in ſuch ſorte, as wee ſhall apply them to oure vſe and inſtruction. Thus much concerning this firſt verſe. Nowe Eliu goeth forward immediatly with this matter. He asketh whither Iob can tell what commaundement God hath giuen to all his creatures, 30 what ordinance he hath ſet in the clouds, how he ſhedeth the light through thē, & whether he know the order and diſpoſition of the cloudes, and the woonders of him that is perfect in knowledge. VVhen hee ſayth, knoweſt thou how God did ſet a lawe to his creatures? there are here two things to be noted: One is, that God not onely hath created his workes once for a do: but alſo that hee gouerneth them ſtill, and applyeth them to ſuch vſe as he thinketh good, according as I haue declared theſe former dayes. Howbeit, for as much as this ſaying is ſet downe here newe againe:40 let vs wey it throughly, for it importeth a good leſſon. For what a thing were it, if a man ſhuld tell vs that God did but only create the world, & that as now things fall out as they may? It were a verie ſlender and cold tale. And yet ſo did the heathen men almoſt euerie one of thē. I meane thoſe that had ſome good ſparke of religion in them. For I let paſſe thoſe braynſicke beaſts which are of opinion that the world was without beginning, as the wizeſt of them that euer was (I meene Ariſtotle) ſuppozed: He neuer had his match, and yet notwithſtanding hee reſteth 50 vpon that poynte, and the Diuell did ſo carie him away, as hee knewe not the maker of the worlde. And although he knewe that there was a God, yet knewe he not the creation of the worlde which is as yee would ſay the face of God, which he will haue men to looke vpon. But as for all thoſe whiche had any ſeede of religion in them, although they knewe that God created the worlde: yet vnderſtood they not his prouidence wherin all things are conteyned, in ſo much as the things that were created by his power, continue ſtil through his goodneſſe, wiſdome,60 and iuſtice. This thing was vnknowne too the heathen men. Therefore let vs remember well the doctrine that is conteyned heere, whiche is conformable to the ſaying of our Lord Ieſus Chriſte, that the father worketh yet ſtill, and he with him, who is the ſame wiſdome whereof Salomon ſpeaketh in the eyght of the Prouerbes. So then, will wee knowe ſurely that God is the maker of heauen and earth, as we confeſſe him to be? Let vs therewith call to remembrance, that hee guideth all things, and that hee hath not forgotten his creatures, but ordereth them after his owne pleaſure, and therby wee may conclude, that the clouds gather not togither in the aire at auenture, nother are ingendered at the pleaſure of the earth: but it is God that guideth all thinges, and ſetteth an order bothe for fayre weather and for foule, ſo that bothe of them come of his ſouerain dominion, inſomuchas there neuer falleth any one drop of rayne, nother is there euer any fayre wether, nother is there euer any little puffe of wynd, but our Lorde hath commaunded it, and the creatures (although they bee ſenſleſſe) haue a ſecrete mouing, from him that gouerneth all and is aboue al. Thus much concerning the firſt point. And in the ſecond place it is ſhewed vs, that we vnderſtand not this▪ nor are ſharpwitted ynough to know it, and therefore we muſt ſtoupe vnder the word of God, and fayth muſt be all our vnderſtanding. Ye ſee then that on the one ſide Gods prouidence is warranted vnto vs, to the intent we ſhould not doubt but that all things are gouerned by his wil And therwithall it behoueth vs to take knowledge of the rudeneſſe that is in vs, to the ende that although wee cannot iudge of all things, but many things paſſe our reach: yet we ſhuld not therfore think that they be nothing: but run backe to that which is ſayd here concerning herkening. Then if our wits be to ſmall and feeble, let vs reſort to our God, who will ſhewe vs the things that are hidden and vnknowne: and wee muſt not iudge of them after oure owne fancie, for there is not a more horrible confuzion th [...]n mannes reaſon when it can not ſubmit it ſelfe to God and his worde. Nowe if we can not iudge of the viſible things and of the things that concerne this worlde, furtherforth than God inlighteneth vs by his holie ſpirite, and guydeth vs by his worde: what can we doe concerning Gods euerlaſting kingdome, whiche is farre hygher without compariſon, than all the things that are ſpoken of heere? VVe be not able to iudge of worldly, viſible, corruptible, and flyghtfull things: and how then ſhall our iudgement reache to the ſpirituall kingdome of God? Muſt we not needes come ſhort there? Therefore let vs learne to humble our ſelues and to be modeſt by all meanes. And when we come to the knowing of the things that belong to our ſaluation, if wee mynde to profit well therein, let vs firſt acknowledge that wee bee not able to knowe aught otherwiſe than God teacheth vs: therefore let vs referre our ſelues vnto him, and be contented to be guyded by his worde. And when wee ſee not the thing that wee couet to knowe, let vs aſſure our ſelues that our Lord intendeth to humble vs: and let vs not in this cace play the braynleſſe ſorte, to iudge after our own imaginacion, but be contented to remember the leſſon that is ſhewed vs in Gods worde. Thus yee ſee howe wee ought to put this ſentence in vre. Nowe by the way Eliu ſpeaketh here of the things that are to be ſeene: and yet the reaſon of them is incomprehenſible. True it is that men may ſay [Page] ſomewhat of them but in the end they muſt needes conclude, That Gods wonderfull workes are to high for vs. Therefore he ſayth, come on, canſt thou diſcuſſe mee why thy clothes are warme whē God giueth reſt to the earth by the ſouth wind? That is to ſay, in ſommer when the wether is whot, and the Sunne beareth power, if the wynde drawe not northward, but that the ſouth wynde reigne: yet notwithſtanding the wind is none ſuch as a man may perceiue it. L [...]ke as in Sommer time when the wether is calme, true it is that the coole gales come peraduenture frō the ſouth:10 but yet it is no ſuch winde as may bee perceyued, for the weather ſhall bee ſo ſtill as a man ſhall not perceyue that there is any wynd ſtirring. And then doe men ſwelt with heate, bycauſe the weather is then whotteſt. And that is the cauſe why it is ſayd, that God maketh the earth to be quiet by the Southwinde. Canſt thou at ſuche times ſo muche as iudge why the ſweat iſſueth out of thy bodie? Thou ſeeſt thy clothes wet with it. And beſides that, thy clothes ſhall burne thee if the Sunne haue ſhone ſo long vpon them as to heat them through, ſo as they ſhal not be able to fence 20 off the heat from thee. Canſt thou tell the reaſon hereof? Againe, wart thou with God (ſaith he) when he did ſpread out the heauen? VVe ſee this work as a mirrour of molten glaſſe. Lo what a maruellous molten work this ſpreading out of the heauen is. Art thou able to comprehend the ineſtimable power of god which ſheweth it ſelf in al theſe things? Now we haue in effect to gather vpon theſe ſayings, that although there be ſome naturall cauſes of heate and cold: yet doth it not followe that wee vnderſtande what is in them. Specially where as the ſouthwind beareth ſway in 30 Sommer time, and men burne for heate without feeling any great blaſt or gale of wynde: wee may well perceyue ſome inferior reaſon thereof: neuertheleſſe when we haue known what we can, yet muſt we come to the power that is hidden in God, yea and ſo hidden, as all our wittes are forced to faile of it, and to be dazled at it. Hereby then we ſee howe proude men are in flinging out at rouers to diſpute againſt God, and to ſet him to ſchoole, and to reply vpon him, and too murmure at his doings, and to ſhewe ſome token or other of miſliking. That is a diueliſh pride.40 And why ſo? For wee be not able to perceyue ſo much as the cauſe of our ſweating, and of the heate of the Sunne. VVe will perchaunce ſay that the Sunne is whot. Yea: but howe is the ſweate ingendred? It is bycauſe the bodie is then loozened, and the ſame loozening doth ſo open the bodie, that the moyſture cannot tarie within. Again when it is cold wether, the poares are ſhet vp, and the moyſture ſhrinketh inwarde too nouriſhe a mans life, whereas the contrarie is doone by heate. Agayne, the heate ingendereth feebleneſſe, and that feebleneſſe maketh the humors 50 to melt: and ſo ye ſee the the cauſes of ſweting. Men may well diſpute after that ſorte. But when all is done, muſt it not needes be acknowledged that there are maruellous ſecretes in the bodie of man, and that God hath planted ſuch a workmanſhip there, as wee bee at our wittes ende when we haue well conſidered it. If we thinke not ſo, it is to much ſhame for vs, & our vnthankfulneſſe it to beaſtly. Againe we will perchaunce diſcourſe howe the heauen was made in ſuch roundneſſe, and how much bigger it is than the earthe, and moreouer of what matter or ſubſtance 60 it is made, that is to wit, of a firie matter, and howe it is maynteyned in ſuche perfecte ſtate and order as it is, and finally after what maner it wheeleth about. But whe all is ſayde, we muſt needes acknowledge that God worketh with greate reaſon in that behalfe. And with howe great? Euen with infinite, whereat all mennes wit muſt needes ſtoupe, and ſay: Surely there is a wonderful workmayſter, there is a God that worketh in ſuche ſort as we muſt needes honor his ſecrets, and worſhip him in all his works, and acknowledge that it is not in our power to atteyne to ſuch hyghneſſe. Thus ye ſee wherevnto the holy Ghoſtintendeth to bring vs in this texte. And therfore as ofte as we ſee any reaſon in the things that are doone by nature, ſo as we perceiue by what meanes God worketh, and therewithall, vnderſtande his iuſtice, power, and wiſdome: let vs always learne to conclude, that yet notwithſtanding we cannot comprehend all, no nor the hundreth part: It is very much that we haue ſome litle taſt of them, ſo as wee get a licke at them as it were with the tip of our tung, and yet can we not haue that taſt nother, excepte it be giuen vs from aboue. Howbeit let vs by the way marke well, that all the knowledge which wee can haue, ſerueth but to make vs feele the rawneſſe of our own vnderſtanding, that wee might humble our ſelues before God, and vpon the knowing of our vnabilitie ſeke to be taught, and to profite more and more. Furthermore let vs neuer be werie of ſetting oure mindes to the conſidering of Gods workes, ſeing we may get an ineſtimable treaſure by learning neuer ſo ſmall a portiō, yea though it be but the entering into ſome taſte of them, as I ſayd afore. For when we ſhall haue ſpent our whole life in them, we ſhall haue done much, if we haue come half way, vntill ſuch time as our Lord do gather vs wholy and fully to himſelfe. Thus ye ſee that as touching the heate that is ſpoken of here, & as touching the workmāſhip that we ſee in the skies: they be as it were a molten lokingglaſſe, and yet notwithſtanding the ſcope of them is infinite: and therfore needs muſt the workemaiſter of them be wonderfull. Lo how we ought to put this leſſon in vre. Now it is ſayd immediatly, Tell vs what we ſhall ſay to him: for we can not order our matters bycauſe of darkeneſse. Heere Eliu mocketh Iob: but in the meane while the doctrine toucheth vs all, whiche is, that he which will preſume to take hold to talke with God, & to reply againſt him, muſt tel vs how we ſhuld ſpeak vnto God, & what we may alledge to him, to the end we may ſhew him that there is ſome fault to be found in him, and in his works. It is all one then as if the holy Ghoſt ſhould ſay, go to, ther is none of you all but he is ſo ſelfwiſe as he will take vpon him to picke ſome quarel to Gods works. And ſoothly if we conſider the ouerboldneſſe that is in al men, wee ſhall ſee that God can not content vs, and that if it were in oure power, euerie of vs would put too his peece, and haue a ſnatch at him, [ſaying:] VVhy is not ſuch a thing doone? And this or this were good. To bee ſhort, there would be a terrible hotchpotch, if God ſhuld herken to our wiſhes and follow them. And wherof commeth that? Of diueliſh pride, for that we will needes bee wiſe in finding fault with Gods doings. But Behold heere howe the holie Ghoſte ſcorneth ſuche preſumptuouſneſſe, and ſayth: Seing that euery of you taketh vpon him to bee ſo great craftes maiſters: [...]ell vs how we ſhal ſpeak vnto God. If ye come to him and ſay, goe to, I will haue [Page] ſuch a thing done: ye muſt ſhewe him ſome reaſon why. And what reaſon can ye bring vnto God? This is told vs of ſet purpoſe, bycauſe men intangle them ſelues in their owne fantaſticall imaginacions, when they be diſcontēted with God and his workes. And I beſeech you, who giueth vs ſuch leaue to miſſebehaue ourſelues againſt God, and to reply this and that, but only for that we regard not his maieſtie? for had we any regard of that: it is certen that we would quake for feare. So then it is not for nought that the holie Ghoſte bringeth vs to ſpeaking with God, as if 10 he ſhould ſay, Go to, tell vs what we ſhall ſay to him: for you fall to muttering as it were behind his backe, as ſome cowardly wretch would do when he ſeeth a mā of corage and authoritie, whoſe doings he miſliketh. Such a one wil find fault: but yet hee dares not open his lippes at him to his face, but goes away moyling to himſelf to worke ſpite and to forge ſlaunders behinde his backe: and when he is among his mates, then ſpueth he out all that he had conceiued afore, ſaying: Behold I pray you, ſuch a man thinks him ſelfe verie wiſe and of great skill: but I like not of 20 him, and I maruell howe men can ſuffer him to talke after that faſhion. After the ſame manner deale wee with God. For we bee not ſo hardie as to ſpeake openly againſt him, (and in verie deede nature teacheth vs that it ought too make vs ſhudder, when we do ſo lift vp our ſelues againſt him that hathe made and faſhioned vs) but in the meane whyle wee ceaſſe not to bee ſo ſpitefull and wicked as to grudge and repine againſt him in huckermucker, and too picke quarels to this and that. VVherefore as oft as we be tempted to find fault with Gods works: let vs learne to 30 come before him, and to bethink vs of that which is conteyned heere: namely how we ſhall ſpeake vnto him, and at what poynt we may begin. And then ſhal we haue cauſe to repreſſe ourſelues, and the folie that was in vs before, muſt needes be ſubdewed and fall vtterly to the grounde. Thus yee ſee how we muſt take this ſentence, where it is ſayd, Tel vs what we may ſay vnto God. And wheras it is ſaid, we cannot order our matters bycauſe of darkneſſe: therein the ignorantneſſe of men is the better expreſſed vnto vs. For heere we be as it were wrapped in darkneſſe, ſo as we ſee 40 not a whit. And how then can we order our matters? Behold, God dwelleth in light, ſo as he ſeeth, not only when the Sunne ſhyneth, as a mortall man doeth. For if a man walke at hygh nonedayes, he ſeeth his way: and when he giues himſelfe to the doing of any thing, [the light of the Sunne] is his guide and direction: and again if he intend to view his grounds and poſſeſsions, he looketh round about him. God therfore not only hath that: but alſo dwelleth in ſo gret and infinit light, that nothing is hiddē from him: al things are open vnto him: there is no time paſt nor 50 time to come with him: he reacheth euen into the deepes and dungeons as we haue ſeene heretofore. How then can we teach him his leſſon, ſeing that we dwell in darkneſſe? It is as if a man wereſhet vp and ſawe no whit of light, and yet ſhould ſay to another man, thou woteſt not what thou doeſt. Shall a blinde wretch tell a welſighted man that he knowes not his way, or that he ſeeth not what hee doth? Now if we compare our ſelues with God: it is certein that we be worſe than blind? As for him, he ſeeth not after the maner of men, but hath a far other maner of fight. Therefore,60 muſt we not needs be worſe than mad, if we preſume to gainſay him, or to find occaſion to reaſon againſt him? That is the cauſe why darkneſſe is ſpoken of heere. Then let vs conſider our own ſtate, and alſo the ſtate of God: & we ſhall ſhet our mouthes, and not preſume any more to pleade againſt him with ſuch libertie as we doe, but there ſhalbe a lowlineſſe in vs to fal low whatſoeuer god doth, and confeſſe that there is nothing but rightfulneſſe, wiſdome, goodneſſe, equitie and iuſtice in him, ſo as there remaineth not any thing for vs but to glorify him in all reſpects. If we knew no more but ſome one litle peece of his doings: yet ſhould we needs condemne our owne infirmitie, in that we cannot glorifie God as we ought to do, by reaſon of our ignoraunce. And heere by the way let vs marke well, that men are rebuked for their raſhneſſe, in that they make haſte too ſpeake before they knowe any thing. VVee ſee howe tickle our tongues are, ſpecially if it be to talke of God and of his wonders. VVee deſcant vpon them. And howe? At all aduenture. And yet notwithſtanding wee bee as it were in darkeneſſe. Therefore let vs learne to rule our talke according to our own ſmalneſſe. Howbeit therewithall on the other ſide, let vs conſider the infinite goodneſſe of God in that he inlightneth vs in the middeſt of darkeneſſe by his word, and that although we vnderſtande nor perfectly in all poynts, howe he made the world, nor perceyue the meanes whereby he worketh ſtill: yet he ceaſſeth not to make vs priuie of his minde, ſo farre forth as is needefull for vs. And that is the cauſe why it is ſayde, that Gods wiſdome kept him companie, when hee made the worlde, rayzed vp the mountaynes, ſunke down the valleyes, and ſtabliſhed the order which wee ſee. But it is ſayde alſo that the ſame wiſdome cryeth out in the ſtreetes, ſaying, come and I will giue my ſelfe to you: I am redie to talke familiarly with men, yea and my delight is in them, and it is my whole pleaſure to dwell with the inhabiters of the earth. Seeing then that Gods wiſdome which of it ſelfe is incomprehenſible too vs, proteſteth that hir delight and pleaſure is to dwel with vs, and to bee familiar with vs: I pray you haue wee not cauſe to be of good chere, and to be watchfull to take profit of the things that God ſheweth vs, howbeit with ſuch ſoberneſſe and modeſtie, as wee may not couet to knowe ought but that which he teacheth vs, and to glorifie him, by yeelding him his deſerued prayſe? Thus yee ſee what we haue to marke in this verſe. Nowe it is conſequently ſayde, If I ſpeake, who ſhall reporte it vnto him? ſhall not bee bee ſwallowed vp that dareth vtter one worde? Here Eliu expreſſeth yet better the thing that I haue touched afore: that is to witte, that all the vnaduiſed wordes whiche wee ſhoote foorth concerning God, and all the wanderingimaginations which wee conceyue in our braynes, are as it were grudgings that are made in huckermucker. And therevnto tendeth the ſimilitude whiche I alledged of a cowarde that durſt not ſtirre one finger, and yet notwithſtanding falles to moyling againſt thoſe to whome God hath giuen more diſcretion, and ſeketh to be wiſe by backbyting of other men. Euen ſo deale we to Godward. For there is none of vs but he hath to much boldneſſe & skill to reply againſt gods doings: but yet for al that we do but brabble: and as for him hee voutſafeth not to heare oure words. So then, Eliu ſheweth here, that men ſhal gaine nothing by ſettling thē ſelues after that maner againſt God. [Page] And why? Who is he that ſhall reporte it to him? This is as if ſome begger ſhould ſpeake of a great King and ſay, O▪ it were meete that the King ſhoulde be better aduized than to do this or that. For it might be anſwered, my freende, you muſte then get ſome meſſenger, too goe giue aduertizemente of this whiche you ſpeake, for ſeeing that the Kyng hath not aduice and wiſedome ynoughe excepte you be of his counſell: you were beſt to go to him to giue him your aduice, or elſe to finde out ſome meſſanger too ſend him your counſell by. If a poore begger ſhould ſpeak 10 ſo, euery man would mocke him: But there is more cauſe to mocke at our follie when we take vpon vs to ſpeak ſo vnaduiſedly of God and his workes. Therefore let vs marke well this manner of ſpeaking whiche is ſet downe here, namely who ſhall report it to him? we debate matters heere by lowe: and yet in the meane whyle wee bee but frogges. The frogges can make a great crooking well ynoughe in their mariſhes and puddles: and yet men paſſe by them and ſtay not for all their crooking. Euen ſo is it with all the talke that men hold: for there is no reaſon in 20 it. They do but babble, and yet they beare themſelues in hande, that God will hold his peace, and doe all that they would haue him to do. But it is cleane contrarie. Therefore let vs learne that when ſo euer we lifte vp our neb againſt God, we ſhall winne nothing by it, but our wordes ſhall ſlip into the ayre, and vaniſh away as ſmoke. Neuertheleſſe let vs marke by the way, that our words ſhal not fall to the ground, but muſt be regiſtred to our great and horrible confuzion. Then if our pryde be ſuch as we dare murmure againſte God: ſuche blaſphemouſneſſe muſte 30 needes come too a reckening, and not ſcape vnpuniſhed. Therefore let vs not imagine too gayne any thing againſt God: but whenſoeuer we be tempted to ſtand in contention with him, let vs call this ſaying to remembrance, namely who ſhall report it to him? True it is that God hereth it, and nothing eſcapeth him: but yet for all that, he voutſafeth not to ſtoupe to our bibblebabble, as thoughe wee were his matches. Tuſh we be but frogges, as I ſayd afore. To be ſhort, this ſerueth to ſhewe vs, that wee ſhall neuer get the vpper hande in pleading againſt God: and moreouer 40 that there is no reaſō why he ſhuld abace him ſelf ſo much as to anſwere vs. And why? For it toucheth him not: we cannot come neere him with our babbling: although wee fyle our tungs, ſo as they cut and ſlyce ſmoothely in the aire: yet ſhall God abyde ſtill ſafe and ſound, and hee needeth not to ſtreyne himſelfe to reply againſte vs, or to find any excuſe, for that were needeleſſe. So then let vs learn to ſpeak with ſuch reuerence, that the words which we ſhall vtter, may bee made of prayſings, ſo as God may accept them. And how may we do that? By his purging of 50 oure tunges, that is too ſay, by vttering nothing but that which commeth of his word, and which we haue learned in his ſchole. And for a concluſion let vs marke what Eliu addeth, If any man ſpeake (ſayth he) ſhall be not be ſwallowed vp? He ſheweth vs heere, what confuſion is prepared for all ſuch as dare ſo ſet themſelues againſt God, and would fayne finde fault with his workes. VVhat ſhall they gayne then in the end. They ſhall all be ſwallowed vp. VVe ſee that all creatures muſt needes tremble at God maieſtie. And what ſhalbe done then when there is manifeſt rebellion? God can with one frown make the mountaines and rocks to melt, emptie the ſea, & deſtroy the whole world, if he liſt. And ſurely there is no rebellion nother in the earth nor in the water, nor in any of all the reſt of ſuche creatures. But behold, man who is but a handfull of duſt, will needes wage battle againſt his maker: and I pray you, can he hold out? All the world ſhould periſh as ſone as it came vnder Gods hand: and behold a worme, a wretched carion wil put God to ſilence. And not only ſo: but he wil alſo rob God of his honoure, and not haue him too bee counted wyſe and ryghtuouſe as hee is woorthie. Alas, muſt we not needes be worſſe than blynd when we come ruſhing with ſuch boldneſſe againſt him? Therfore let vs marke well (according to that which I haue touched) that when we ſet vp our briſtles after that ſorte againſt God: wee ſeeke but our owne deſtruction, and too bee quyte ſwallowed vp. VVill we then be mainteyned vnder the hand and keeping of our God? Let vs learne to humble ourſelues to him, and to pray him to ſhewe him ſelfe too vs, and according as it ſhall haue pleaſed him too ſhewe himſelfe, ſo alſo to graunt vs the grace too walke in continuall modeſtie, and to haue our eye alwayes vpon this marke, namely that hee deſerueth to bee honoured at our hand, and that we acknowledging our ſelues to owe him ſuche reuerence, may learne too ſubmitte vs wholly vnto him. Thus ye ſee howe we may approch vnto our God without feare of the fyre of his terrible wrathe. Nay rather let vs be ſure that he will bee as a refreſhing vnto vs, ſo as wee ſhall be mainteyned by his grace, condicionally that wee come too him with all humilitie, withoute preacing ouer farre too inquire of him and his ſecretes. Therefore wee muſt contente our ſelues with that which he ſheweth vs by his worde, aſſuring our ſelues that it is for him to reach vs his hand, and for vs to go as hee guydeth vs.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our faults, praying him to make vs feele them continually more and more: And that for as much as it pleaſeth him to graunt vs ſo greate aboundance of worldly benefites, as to haue applyed and ordeyned all his creatures to our vſe: wee by receyuing ſuche bountifulneſſe at his hande, may learne to knowe him for our father, aſſuring our ſelues that ſeeing he hath a care of our bodies in this world, hee will not fayle vs in the things that concerne the ſpirituall life of our ſoules: and that although in this world we bee tangled in many affections which comber our wittes, ſo as they bee not at libertie too conſider Gods workes accordingly: yet wee may not therefore ceaſſe too take courage to muze vpon them: and that in the meane ſeaſon he guide vs in ſuche wiſe by his holie ſpirite, as wee may learne to like well of all his doings, and to glorifie him in his iuſtice, truth, and goodneſſe, and in all his other vertues which he ſheweth vs dayly in his workes. That it may pleaſe him, &c.

38

The .Cxlvij. Sermon, which is the firſt vpon the .xxxviij. Chapter.

[Page]

THe Lorde anſvvering Iob out of a vvhirlevvinde, ſayde:

2 VVho is he that darkeneth the ſecretes in vvordes vvithout knovvledge?

3 Girde vp thy loynes like a valiant man: and tell me the thing that I ſhall demaunde thee?

4 VVhere vvert thou vvhen I layde the foundation of the earth? tell it, if thou haſte vnderſtanding.

WEe haue ſeene heretofore, that Eliu 10 intending too rebuke Iob, proteſted that he himſelf was a mortall man as Iob was, to the end he ſhould not cō plaine that hee was handled with too high a power. And ſo he ſhewed that Gods will was to win him by reaſon and gentleneſſe, according alſo as he dealeth towards vs. For he beareth with vs making his worde to bee preached to vs by men like our ſelues, ſo as we may come the more familiarly to heare things that he telleth vs, and the doctrine 20 is chawed and put into our mouthes. VVe ſee then that God pitieth vs, when he appoynteth men to bee the miniſters of his worde, and to teach vs in his name & authoritie. For he knoweth our abilitie, and that foraſmuch as we be feeble, we ſhould out of hand be ſwallowed vp of his maieſtie, and ouerwhelmed with his glorie. And that is the cauſe why he ſtoupeth downe to our lowneſſe, in inſtructing vs by the meanes of men. Yet for all that it is requiſit alſo that we ſhould be touched, to yeeld him the reuerence that he deſerueth. For without that, wee woulde 30 abuſe his goodneſſe, and whereas he commeth vnto vs, we in the ende woulde play haile fellowe wel met with him. And that is it that is reherſed to vs here preſently. For god perceyuing that Iob was not ſufficiently ſubdued with the matters and reaſons that Eliu had alledged: maketh him to feele his greatneſſe by a whirlewind, to the ende that being therwith put in feare, he ſhould yeeld himſelfe to the acknowledging of his fault, and wholy obey whatſoeuer ſhould bee ſayde to him. And ſo we ſee that God applieth himſelf to vs after all faſhions, to the intent to win vs. For 40 one wile he ſtoupeth downe [vnto vs.] And why? Bicauſe he perceyueth vs to be to groſſe & rude to mount vp vnto him. Neuertheleſſe foraſmuch as there is ouergreat pryde in our nature: it behoueth vs to feele him as hee is, to the ende we may learne to feare him, and too heare his worde with all humilitie and diligence. And that is a point which we ought to mark well. For therein we ſee the loue that he beareth vs, and the care that hee hath of our welfare. For needs muſt he be carefull of vs, when he doth (as ye would ſay) ſo tranſfigure himſelfe, as he not only voutſafeth 50 to talke familiarly with vs, but alſo to ſtammer and liſpe with vs when hee ſeeth it meete and conuenient for vs. And againe, foraſmuch as he ſeeth that this goodneſſe of his might turne to contempt: hee doth alſo aduaunce and magnifie himſelfe as is meete for him to do, to the intent we ſhould knowe our owne ſtate too ſubmit our ſelues wholy vnto him. And ſo much the more ought wee to deſire to be taught by his worde, ſith it is agreeable to our capacitie, and that therein God hath not ouerſlipt any thing that is requiſite and profitable for our ſaluation.60 Seing then that our good God hath vouchſafed to ſtoupe downe in that wiſe vnto vs, and yet therewithall aduaunceth himſelfe to frame vs to his obedience: let vs bee the willinger to heare him when he ſpeaketh. And let vs no more make this fonde excuce, that Gods worde is to high and darke for vs, or that it is to terrible, or that it is too ſimple. For when we ſhall haue well caſt vp our account: we ſhall find for a certaintie that our Lord ſetteth vs forth ſuch a maieſtie in his woorde, as is able to make all creatures to quake: and yet is there alſo a ſimplicitie, to the end to make it to bee receyued of the moſt ignorant and vnskilfull: [moreouer] there is ſo great light in it, as wee may vnderſtand it without going to ſchoole, at leaſtwiſe if we bee teachable: for it is not without cauſe that hee calleth himſelf purpoſely the ſchoolemaſter of the lowly and little ones. Thus ye ſee that the thing which wee haue to marke in the firſt ſtreyne, is that Gods ſpeaking too vs by the mouth of men, is to the intent wee ſhoulde come the more freely too him, receyue the things with better leyſure which he on his behalf telleth vs, and not be aſtoniſhed out of meaſure. Howbeit foraſmuch as we be dul vpon the ſpurre, and yeeld him not the honour which he deſerueth: hee maketh vs to feele him as he is, and exalteth himſelfe in his maieſtie, to the intent that the ſame ſhould bring vs to do him honour. And it is purpoſely ſayde, that the Lorde ſpake vnto Iob out of a whirlewinde. It was not ynough for him to haue giuen ſome token of his preſence, but he did alſo rayſe as it were a vehement tempeſt. VVe ſhall finde in the Scripture, that ſometimes God rayſed thunder after the ſame ſort, when hee liſted too ſpeake to his faythfull ones. But we haue ſpecially to marke heere, the circumſtance of the place, that forſomuch as Iob was not ſufficiently tamed: God was ſaine to ſhewe a terrible force to him. The cauſe then why hee thundered and rayſed this whirlewinde, was that Iob ſhoulde know with what a Lord he had to deale. In generall, it is commonly ſayd, that God dwelleth as it were in a darke cloud, or rather that he is compaſſed about with light: and therefore that we cannot come at him, inſomuch that if we woulde looke vpon God, our ſenſes dazle by reaſon of the thicke darkeneſſe betweene him and vs. This then is verie well ſpoken in generall of the glorie of God, to the ende wee ſhould not preſume to bee ouer inquiſitiue of his incomprehenſible determinations, but taſt ſo farre of them as it pleaſeth him to diſcouer them vnto vs, and therewithall conſider that all our ſenſes fayle vs if he vouchſafe not to come to vs, or elſe to lift vs vp to him, and yet neuertheleſſe, that for another reſpect, (that is to wit, bycauſe of our ſturdineſſe) God muſt be faine to ſhewe himſelfe terrible to vs. True it is that he would faine drawe vs to him by gentleneſſe, and we ſee that when men bee well diſpoſed to ſubmit themſelues vnto him, he vſeth the ſayd louing maner of inuiting them vntoo him as gently as may [Page] be. But when he perceiueth any ſturdineſſe, he muſt needs firſt of all make vs to ſtoupe, for otherwiſe what ſhoulde he win by ſpeaking too vs? And that is the cauſe why in publiſhing his lawe, hee rayzed thunders, blew trumpets in the ayre, and made all to ſhake, inſomuch that the people were ſo afrayde, as they ſayd, let not the Lorde ſpeake vnto vs, for then are we but dead, wee be vtterly vndone. VVhy did God ſhake the earth after that maner? and why did his voyce rore with ſuch terribleneſſe? Ment hee too driue away his people that they ſhoulde not heare him?10 Truely it is cleane contrarywiſe ſayde, That hee gaue not his lawe in vayne, but that he ment to giue the people a certaine rule, to the ende they might knowe the way of lyfe. So then his rayſing of whirlwindes and tempeſts in the ayre, is not too ſcare vs: that (ſay I) is no part of his meening: but it ſerueth for a preparatiue too ſubdue the loftineſſe of thoſe folke, which would neuer haue obeyed God and his word nor neuer haue acknowledged the authoritie of him that ſpake, without theſe tokens whiche were added. And therfore let vs mark wel, that gods ſpeaking 20 to Iob after that faſhion out of a whirlwinde, was no more than needed. Nowe if ſuch a holy man who had applied his whole indeuer to the honouring of God, needed to bee ſubdued after that maner: what had wee neede too be? Let vs compare our ſelues with Iob. He was a mirrour of Angellike holineſſe: wee haue heard the proteſtations that he made here before: and although he were extremely afflicted, and by reaſon therof did murmure and let ſlip many wilde words: yet did he alwayes hold himſelf to the grounde of woorſhipping God, and of humbling himſelfe 30 vnder his hand: he hilde ſtill that generall poynt, though he ſwarued aſide in ſome particulars. But we bee as fleſhly as may be, and our vanities do ſo carie vs away, as we bee in maner ſtarke drunken. Hardely can wee diſcerne that there is a God in heauen: and if a man ſet his woorde afore vs, we make ſlowe haſte to it, yea and we bee duller than Aſſes in it. Had not our Lorde neede then to make vs feele his maieſtie, and too touche vs with it in good earneſt? Nowe truely God needeth to rayſe vp ſtormes and whirlwinds to make vs know that it is he which ſpeaketh:40 but hee muſt diſpoſe vs after another maner too come vntoo him, according alſo as hee doeth. Then if one man haue hartbitings and troubles in his conſcience, and another be afflicted with diſeaſes, and the thirde bee touched with aduerſitie: let vs vnderſtande that it is God which calleth vs to him, bycauſe wee come not too him, of our owne accorde, nor do drawe neere him to heare his worde: he ſubdueth ſuch hardhartedneſſe as meete is it ſhoulde be, to the ende that our mindes ſhould be humbled in true obedience. Doeth God then ſee ſuch rebelliouſneſſe 50 in vs? Hee muſte needes vſe the maners and meanes aforeſayde to draw and win vs to himſelfe: and to the ende wee may heare him, hee muſt be fayne to ſpeake to vs as it were out of a whirlwinde, not that this preuayleth in all men. For wee ſee ſome that kicke againſt the prick, and play the reſtie iades: and although god quicken them vp, yet winneth he nothing at their hand. How many of theſe wretches are to be ſeene whom God chaſtiſeth ſo many wayes, ſtri [...]ing ſo hard blowes vpon their heades with a beetle, that if they were neuer ſo harde they muſt 60 needes bee ſoftned: and yet notwithſtanding they neuer leaue gnaſhing theyr teeth at him? VVe ſee they cannot be trayned, neither can they by any meanes be moued: ſo full of pride and ſtubbornneſſe do they ſhewe themſelues agaynſt God, euen ſpyting him to the vttermoſt of theyr power. So then it were much for the behoofe of all thoſe whom God chaſtizeth, that they were diſpoſed too come vnto him, and that is his intent. Therefore let vs beware that we diſappoynt not our God: but as oft as he ſendeth vs any aduerſitie, let vs learne to reſort to him, as well as though hee ſpake with thunder, or thundered vpon vs to make vs heare him. Let vs conſider this, and let vs ſo cōſider it, as our mindes may be truly ſubdued vnto him, and our whole ſeeking may be to bee wholly humbled vnder his obeyſance. Lo what we haue to marke in this ſtreyne. And let vs marke further, that although God doo not in theſe dayes thunder from heauen: yet notwithſtanding, all the ſignes that haue bene giuen in olde time for the warranting of his worde, ought too ſerue vs alſo at this daye. VVhen Gods lawe is preached vnto vs, wee muſt immediatly match therewithall the thing that is ſpoken in the ninetenth of Exodus: which is, that the lawe hath beene duely warranted, and that our Lorde gaue full authoritie therevntoo, when hee ſent thunder and lightenings from heauen, and made the ayre to ring with the noyſe of his trumpets: and that all this was done, too the intent that the lawe ſhoulde bee receyued with all reuerence euen to the worldes ende. As much is imported in this verſe. For wheras it is ſayd that God appeared in a whirlwind: it behoueth vs to vnderſtand that his intent was to warrant the thing that is conteyned in this booke: and not only that: but we muſt alſo extende this authoritie vnto his whole word. There is yet this one thing more to be conſidered, that if God begin to call vs too him after a louing maner, and ſhew himſelf rough & ſharpe in the end: we muſt not think it ſtrange, but rather examin well our life, to knowe whether wee haue obeyed him or no: and in ſo doing let vs on the one ſide acknowledge his apparant goodneſſe, and on the other ſide conſider that he muſt needes vſe the ſecond meanes to win vs, when hee ſeeth that he gayneth nothing by his fauourable dealing which hee had ſhewed vs. As for example, God doth ſometimes cocker vs when he intendeth to take vs for his owne, and to haue vs of his flocke: and hee ſetteth foorth his worde vnto vs without ſending vs any affliction. Verie well, wee ſee it is his will ſo too do, and wee like well of it. But yet in the meane while we profite not our ſelues by it, to bee confirmed in his goodneſſe as wee ought to be, to renounce our owne wicked luſtes, to forget the worlde, and to giue our ſelues wholly vnto him. Hee beareth with vs for a time: but in the ende when he ſeeth vs ſo retchleſſe, he beginneth to ſmite. Heerein we ought too perceyue, that his ſpeaking to vs as it were out of a whirlwinde, is not without cauſe, forſomuch as we had no will to heare him when he ſpake graciouſly vntoo vs, and after a kindeharted and fatherly maner. Therefore it is requiſite that God ſhould ſpeake to vs with ſuch vehemence, ſith hee perceyueth that wee will neuer come too him, till hee haue prepared vs after that faſhion. True it is that hee winneth ſome by his bare worde: howbeeit when hee ſeeth otherſome ſtubborne, he ſendeth them ſome trouble and aduerſitie. And doubtleſſe there are a number that had neuer come too [Page] the Goſpell, nor neuer bene touched rightly at the heart to obey God, if he had not ſent them ſome token that hee was minded to chaſtice them. Heerevpon when they felt once by afflictions, that there is nothing but wretchedneſſe in this world: they were inforced to miſlike of themſelues, and to cut off their pleaſures wherein they had bin plunged heeretofore. Ye ſee then how God draweth men to him after diuerſe ſortes. But let vs profite our ſelues by the meanes that he vſeth towards vs, and againe, when he ſpeaketh not to vs in a whirlwinde, let vs on our ſide bee 10 familiar with him, and ſuffer our ſelues to be ruled by him as ſheepe and lambs. For if he ſpie any hardhartedneſſe in vs, he muſt needes ſubdue vs whether we will or no. And although he ſuffer vs to play the looce colts for a time: yet at length we ſhall feele his terrible maieſtie to make vs afrayde, at leaſtwiſe if it pleaſe him to ſhew vs fauour: for God doth vs a ſingular good turne when he wakeneth vs after that maner, and thundereth ſo with his voyce, as it entereth into our harts & woundeth vs. I ſay it is a priuiledge which he granteth not to all men. Againe, his thūdering 20 vpō the vnbeleeuers, is to late: for there is no more hope of their returning vnto him, but hee ſummoneth thē to heare their condēnation. So much the more then ought wee to receyue quietly this helpe which God giueth vs, when for the ſubduing of all the ſtubbornneſſe of oure fleſh, he rayſeth ſome whirlwind, that is to ſay, maketh vs to feele his maieſty. Ye ſee in effect what we haue to mark vpon this ſentence. Now let vs come to that which is ſaid in theſe wordes: who is he that darkneth the ſecretes in wordes without knowledge? Gird vp thy loynes like a valiant man, and 30 anſwere me to all my demaundes. In the firſt place here God mocketh at Iob, bicauſe he had ſtriued with him, & borne himſelf in hand that he could mend his cace by his diſputing. And that is the cauſe why it is ſayd, who art thou? Now when the ſcripture ſheweth vs who or what we be: it is to make vs vtterly nothing. True it is that men will make great account of themſelues, and beare themſelues in hand that there is ſome great woorthineſſe in them. And well may they eſteeme highly of themſelues, but God in the meanewhile knoweth that there is nothing in them but al 40 filth and ſtinch, and therfore he ſhaketh them off, yea euen with a lothing of them. And ſo although we bee ſo fooliſh and ouerweening, as to glorie of the wiſdome and vertue that is in vs: yet notwithſtanding god to deface vs and put vs to ſhame, vſeth but only this word, what art thou? Thou art but a man. The pronouncing of this is as it were an vtter bereeuing of vs of all occaſion of boaſting. For wee knowe there is not ſo much as one drop of goodneſſe in vs: and then haue wee no more cauſe to vaunt our ſelues in any maner wiſe. That is the cauſe alſo why god addeth,50 Girde vp thy loynes like a valiant man: that is to ſay, Set as much ſtore by thyſelf as thou liſteſt, beare thy ſelf in hand that thou art as a Gyant, bee thou furniſhed throughly, and bee thou armed from top too toe, and what ſhalt thou gaine by it in the ende? Thinkeſt thou too ſtande, if I ſet myſelf agaynſt thee thou wretched creature? VVhat haſt thou? Heere we ſee what Gods meening is. For (as I ſayde afore) this fooliſhneſſe of ſelfe eſtimation, and of ſelfeweening that wee bee of ſome value, is ſo rooted in vs: that it is verie hard to bring vs to a right vnderſtanding of 60 our owne wantes, ſo as wee might bee cleare from all pryde and preſumption. So much the more then behoueth it vs to marke the text of the ſcripture, where it is ſhewed vs, that there is not any thing of eſtimation in vs. And let vs wey it well: for it is not ſpoken of ſome one part of the worlde onely, but of all mankinde in generall. Therefore let both great and ſmall learne to bee aſhamed of themſelues, ſeing that God byndeth them vp all in one bundle togither, when hee ſayeth that the wiſedome of men is but fooliſhneſſe and vanitie, their ſtrength but weakneſſe, and their rightuouſneſſe but vncleanneſſe and dung. For when God ſpeaketh in ſuche termes: it is not to two or three men, but to all men vniuerſally. Therefore let all of vs from the greateſt to the leaſt, learne too ſtoupe, acknowledging all our glorie to be but confuzion and ſhame before God. And for that cauſe let vs thinke vpon this ſaying: who is this? Let vs not take it too bee ment onely of the perſone of Iob, but of all mortall creatures, as if our Lorde ſhould ſay, How now? Is there ſuch malapertneſſe in man that is but a pot [...] of brittle earth, in man that is but a veſſell ful of all filth and naughtineſſe, & in man that is leſſe than nothing? is there ſuch malapertneſſe in him as to diſpute agaynſt mee, and to bee ſo inquiſitiue afore hande? whether were that to go? VVho art thou ô man? According alſo as we ſee that Saint Paule ſetteth the ſame woorde as a ſtoppe in our way, ſaying: VVho art thou ô man whiche reaſoneſt with God, and pleadeſt againſt him? And this he ſetteth downe after hee hath alledged the obiections wherein men thinke themſelues to haue a fayre colour to diſpute agaynſt God, and to demaunde why he ſhould deſtroy thoſe whom he hath created, and why he ſhould put a difference betwene one and another without knowing any cauſe, ſo as the one ſhould bee called to ſaluation, and the other bee reiected. After that Saint Paul [...] [...]athe ſet downe thoſe things: although men take pleaſure in ſuch obiections: yet he ſayth, O man, who art thou that ſetteſt thy ſelf after that faſhion againſt God? And this is it which we haue to marke vpon this ſaying, who is this? Therfore whenſoeuer any man is tempted to pride, lette him thinke with himſelfe, Alas, who art thou? Here is no entering into battell againſt ſuch as our ſelues are, and agaynſt our matches: but if we will needs be ſo bold as to be inquiſitiue of Gods ſecretes, and to l [...]t our fancies and tongues looce to imagine vnprofitable things, or to talke againſt God and his honour: wee muſt be faine to thinke, Alas, who am I? when euery of vs ſhall haue entered into himſelfe, and conſidered his owne feebleneſſe, and perceiued that in effect we be nothing: we ſhall be cooled well ynough, all this prittleprattle, and all our former conceytes will be layd a water: yea and all our imaginations will be brideled and imprizoned, as ſhall be declared yet more fully hereafter. Now it is ſayd expreſly, Gird vp thy loynes like a valiant man: too do vs to wit, that when the whole world hath layd their force togither, and vttered the ſame, all is nothing. Ye ſee here how God ſpiteth or defyeth Iob in bidding him to furniſh himſelf, and to come armed and weaponed as a Gyant, or as the valianteſt man that could be found. Hereby he expreſſeth yet better the thing that I haue ſayde alreadie: that is to wit, that the condemning of men in the ſcripture, is not ment ſimply of the common ſort, and of ſuch as are deſpiſed and out of credite and eſtimation: but extendeth euen to the [Page] greateſt, and to ſuch as thinke they touch the clouds with their heades. So then although men imagine themſelues too haue ſome apparaunce of honour: let them aſſure themſelues that the ſame is nothing before God. As for example, They that are excellent in compariſon of their neighbours, will ſurely conceyue ſome opinion and well lyking of themſelues: if a man bee counted skilfull, of good wit, and of good behauiour, he will ſet much by him ſelfe in reſpect of thoſe that haue not the ſame qualities: finally if a man bee indued with great and commendable 10 vertues afore men, the hauing of ſuch ſpeciall induements will perchaunce make our hearts hoppe in our belly (as they ſay) and too ſet much ſtore by our ſelues: but when we come vnto God, then muſt all of it quite quaile. There is not then ſo luſtie and ſtoute a fellow that hath [in that cace] one whit of ſtrength at all: all holineſſe, all wiſdome, and all that euer elſe is, fayleth vtterly in that behalfe. Therfore at a worde, let all the worlde knowe, that their furniture ſhall not boote them before God, but we muſt be vtterly deſaced and emptied before God, ſo as he leaue 20 not one drop of power or ſtrength in vs, other than wee ſhail take of him as by way of borrowing, acknowledging that all proceedeth of his meere goodneſſe. Now then we ſee what this worde valiant man importeth, It doth vs too wit, that what ſpeciall power or vertues ſoeuer wee haue, the ſame muſt not puffe vs vp with pride agaynſt God. Furthermore it is ſayd alſo, that Iob wrappeth (or darkneth) ſecrets in wordes without knowledge. Hereby God ſheweth that when we haue to deale with his ſecrets, we muſt bethinke our ſelues well, that we may proceede ſoberly and 30 with all reuerence. For vnder this worde ſecrets, God intended to ſignifie the high things wherof Iob had ſpoken. VVe may well diſpute of many petie trifles, yea and diſcourſe of them at randon: and in ſo doing our talke ſhall be but vaine and fond, but yet ſhall there not be any blaſphemie there in, neither ſhall Gods name be vnhallowed. But when we enter into the doctrine of ſaluation, and into Gods works, and fal to diſputing of his prouidence and wil: thē muſt we not go to it ſo vnaduiſedly, for we do but wrap vp or intangle ſecrets in vnſkilfull wordes. VVe ſee 40 then wherein God rebuketh Iob: namely for ſpeaking to haſtily of things that outreached his capacitie. For althogh he had excellent giftes of grace: yet ought he alwayes to haue humbled himſelfe with acknowledgement of his infirmities, and alſo to haue brydeled himſelfe, ſith hee was well neere out of his wittes, and wiſt not what to think of Gods iudgements. And foraſmuch as hee felt himſelfe at ſuch an afterdeale, he ſhould haue had an eie to the feebleneſſe of his owne vnderſtanding, and acknowledging him ſelf to be a n [...]rtall man, he ſhould haue ſaid, Alas there is 50 nothing but ignorance and fooliſhneſſe in me. Herewithal he ſhould alſo haue looked vp to the ineſtimable maieſtie and incomprehenſible purpoſe of God: and that ſhoulde haue meekned him. Howbeeit he did neither the one nor the other. So thē ▪ although he were not quite ſtrayd from the right way, but went forwarde ſtill to the true marke: yet doo wee ſee here, that hee is rebuked by Gods owne mouth. And this text putteth vs in mind of the reuerence which God will haue vs too beare to his myſteries, and to the things that concerne his heauenly kingdome,60 If we reaſon but about our owne matters, we need not to go to it with ſo preciſe carefulneſſe: for they be but earthly things, which paſſe away. But whenſoeuer wee fall too talking of God, or of his workes, or of his truth, or of the things that are conteyned in his worde: we muſt come to it with reuerence and feare, and not open our lippes too fluſh out whatſoeuer commeth to our tungs end: [...]orhaue our witts to buſie to inquire of the things that belong not to vs, nor are lawful for vs: but we muſt reſtreyne our deſyres and brydle our tongues. And why? For they be the ſecretes of God: that is to ſay, they be to darke and high things for vs to meddle with. Therfore we muſt not think to atteyne to them, furtherfoorth than God liſteth too inſtruct vs of his owne mere goodneſſe. And woulde God that this thing were wel put in vre: for then ſhould we not haue the bickerings that are nowadays through the whole world. But what? It is to be ſeene that verie fewe are touched with the maieſtie of God. VVhen wee treate of his worde, and of the doctrine of our ſaluation, and of the holy Scripture, euerie one falles to it at aduenture, and euery man ſhootes forth his verdit, as though they reaſoned but of mooneſhine in the water. They be ſuch things as paſſe all vnderſtanding of man, and yet notwithſtanding it is manifeſt that we be bolder to treate of Gods ſo high myſteries, which ought too rauiſh oure wittes too wonder at them, and which we ought to honor with all awefulneſſe, I ſay wee be bolder to babble of thē, than if a mā ſpake but of a matter of fiue ſhillings value, or of ſome trifle I wote not what. And what is the cauſe here of, but that men haue not conſidered howe God hydeth and ouercaſteth his owne ſecrete determinations, and hath in his holy ſcripture vttered vnto vs his will, wherevntoo it behoueth vs to bee ſubiect. VVe ſee on the one ſide howe the Papiſts blaſpheme God, wreſting, falſifying, marring, and corrupting the whole holy Scripture, ſo as they ſticke not to ſcorne God and all his woorde. And why? For they neuer taſted what this woorde ſecrete meeneth. Alſo there are drunkards among vs which coulde find in their harts to ſubdue God to their fantaſticall minde. Though they were the wiſeſt men in the worlde, and the beſt ſeene in the holy ſcripture: yet ſhould they bee fayne to come too this poynt. That Gods ſecrete determination is aboue vs. But they be vtterly dull and brutiſh, there is neither skill nor reaſon in them, the wine ouermayſtreth them lyke ſwine: and yet they will needes playe the diuines, and controll things in ſuch wiſe, that if a man ſhoulde nowe adayes beleeue them, hee ſhoulde be driuen to frame and forge a newe Goſpell. And therfore let vs remember how it is ſhewed vs heere, that when wee talke of God, wee muſt not take libertie too pleade and babble as wee oure ſelues thinke good: but conſider that he hath reueled his ſecretes vntoo vs in the holy Scripture, and that bothe greate and ſmall muſt ſubmit themſelues therevntoo too honour them. And that is the cauſe why heere is mention made of wordes without knowledge. Nowe then God ſheweth vs heere, that whenſoeuer wee ſpeake of him, and of his workes, it is a matter of ſecrecie, a high matter. On the other ſide, what is it that we can bring forth? what is that little which wee can conceyue in our vnderſtanding? It is but woordes without knowledge. Let men put themſelues into the balance, and they ſhall bee found lighter than vanitie it ſelfe, as it is ſayde in the Pſalme. So [Page] much the more then behoueth it vs too marke this doctrine, that there is neither skill nor aptneſſe in vs to treate of Gods workes, except hee teach vs. The way for vs too become wiſe, is to be gouerned by the ſpirit and word of God. And therfore when we finde not the thing in Gods worde, which we deſire to knowe: let vs vnderſtand that it behoueth vs to abide ignorant of it, and therevpon too keepe our mouthes ſhet. For whenſoeuer we go about to ſpeake, there ſhall be no knowledge nor any thing but vntruth in vs. This then is the accuſation that God ſetteth 10 downe heere agaynſt Iob. And thervpon he ſayth, Anſwere me to all my demaundes. At leaſtwiſe, if thou haue vnderstanding, make me alſo to vnderstande that which I woulde knowe of thee. Heere God proceedeth in mocking the fooliſh ouerweening of men, in that they weene themſelues to be ſo fine witted, that they are able to diſpute and pleade agaynſt him. Therefore he ſayth, Verie well, no doubt but you be verie able men (to your owne ſeeming,) when you ſpeake and I let you raunge [at your will.] But I alſo muſt haue my turne too ſpeake too you: and replie you vpon 20 mee, and then ſhall you well ſee your default. VVhat is the cauſe then that men are ſo raſhe too aduaunce themſelues ſo fooliſhly againſt God? It is for that they take libertie to ſpeake and occupie the place, bearing themſelues in hand that God hath nothing to reply againſt them. But beholde the remedie that God giueth vs to abate this our fooliſh raſhneſſe, is to be thinke vs what hee may demaund. If God begin to queſtion with vs, what ſhall wee anſwere. Surely if we bare this thing well in minde, wee ſhould be vtterly reſtreyned: and although our mindes be 30 verie egre, and that to our owne ſeeming wee bee able to remoue the whole worlde: yet ſhould wee bee as it were brought home to our owne ſtate, too followe the things ſimply which our Lorde ſheweth vs, condicionally (I ſay) that we can think with our ſelues, Alas, if we come before God, is not his mouth open as well as ours? or hath not the authoritie and maiſterſhippe too queſtion with vs? And what ſhall we anſwere vnto him? Ye ſee then wherevnto it behoueth vs to come: and that is the thing which we haue to conſider in this text to be rightly inſtructed by 40 it. Foraſmuch then as we be haſtie to ſpeake, that is to ſay, foraſmuch as we haue naturally this vice of thruſting our ſelues further forwarde than becommeth vs, let vs learne to reſtrayne our tongues. For what is the cauſe that they runne by and by at libertie too fluſhe out things that wee can no skill of? It is for that we conſider not that it is our dutie rather to anſwere God, than to put foorth our ſelues too ſpeake. For is it not a peruerting of the order of nature, that a mortall man which is nothing, ſhoulde incroch vpon his maker, and cauſe audience to bee giuen to himſelfe, and God in the meanewhile ſhoulde holde hys peace? VVhat a dealing is that? And yet not withſtanding we do it as oft as we murmure againſt God, or teare his worde in peeces, or caſt foorth wordes at randon too ſay: Thus and thus doeth it ſeeme to mee. VVhat is the cauſe hereof, but that we woulde put God to ſilence, and haue our ſelues heard aboue him? Is not this a ſtarke madneſſe? Therefore too correct this ſtatelineſſe that is in vs, let vs learne not too preſume too anſwere our God; knowing that when we come before him, he hath authoritie to examine vs, yea euen according to his owne will, and not after oure lyking and appoyntment, and that it ſhall be toto much to our ſhame when he ſhall haue ſtopped our mouth and begon to ſpeake him ſelfe. And why? VVhereof will God examine vs? Of things that are more than hidden from vs, and wherein all our wittes faile vs. Lo wherevnto God bringeth vs, to ſhewe vs our beaſtlineſſe and frentike preſumption. Seeing that God hathe ſuch queſtions to put to vs, and is able too alledge things where at we ſhall be more than confounded: let vs learne ſo to humble our ſelues, as it may be to learne at his hand, and when we haue lerned, he may make vs to ſee his light in the middes of the darkeneſſe of this worlde. And in the meane ſeaſon let vs learne alſo too ſerue and honour him in all reſpectes and all poynts. For then ſhall we haue profited well in Gods ſchoole, when we ſhall haue learned to magnifie him, and to yeelde him ſuch glorie, as too haue good opinion of all that proceedeth from him. And moreouer let vs alſo miſlike of our ſelues, to the ende wee may reſort vnto him, to finde the goodneſſe there which wanteth in ourſelues, that therevpon it may pleaſe him ſo to gouerne vs by his holy ſpirite, that being repleniſhed with his glorie, wee may haue whereof to glorie, not in our ſelues, but onely in him.

Nowe let vs fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, as wee may returne too him with true repentance, and he thervpon vouchſafe ſo to reforme our whole life, as our whole ſeeking may bee too ſubmit our ſelues to his holy commaundements. And ſo let vs all ſay, Almightie God heauenly father, we acknowledge and confeſſe. &c.

The .Cxlviij. Sermon which is the ſecond vpon the .xxxviij. Chapter.

4 VVherevvaſt thou vvhen I layde the foundations of the earth? ſhevve mee, if thou haſt vnderſtanding.

5 VVho hath layde the meaſures thereof? canſt thou tell? or vvho hath ſet the compaſſe vpon it?

6 VVherevpon are the foundations thereof ſtayed? or vvho is hee that hath layde the cornerſtone thereof.

7 VVhen the Starres of the morning reioyced togither, and all the children of God ſoong in triumph?

8 VVho hath ſhettevp the Sea vvithin doores, vvhich in emptying it ſelfe commeth foorth as out of a vvombe?

[Page]9 VVhen I made the clovvdes as the garment thereof, and the darkneſſe as the ſvvadling bandes thereof:

10 I haue ſtabliſhed mine ordinance vpon it, I haue ſhet it vp vvithin barres and doores.

11 And I ſayde, hither ſhalt thou come and not paſſe any further, and heere ſhalt thou ſtay the lifting vp of thy vvaues.

WE graunt well ynough all that is reherſed here concerning Gods works as wee ſee them bothe in heauen and 10 earth. But if wee minded them earneſtly, we coulde hardly be made to ſpeake one worde. Neuerthe leſſe if we wiſt howe to profite our ſelues by the things that are conteyned in this doctrine: it woulde bee ynough to teach vs lowlineſſe, ſo as wee ſhoulde no more open our mouthes to grudge agaynſt God, or too complayne of him when hee doeth not things to our lyking. All this geere woulde be layde awater. For the incomparable greatneſſe and highneſſe of oure God, hys 20 woonderfull power and might, and his infinite goodneſſe and wiſe dome whiche ſhewe themſelues in his woorkes, woulde ſuffiſe to humble vs, and make vs aſtoniſhed, and wee woulde do nothing but honour him, and do him homage with all feare and reuerence. VVee haue then two things to conſider heere. The one is, that when God ſpeaketh of his power, and therewithall ſheweth it vs too our face euen in the things which we may ſee: the ſame is not more than needeth: for we conſider things very il though they be neuer ſo manifeſt to vs. And ſecondly it behoueth 30 vs to come to the end and intent that God purpoſeth, for it is not ynough for vs too confeſſe that God made the earth, and ſetled it in the middes of the ſea. True it is, that Gods ſhetting vp of the ſea after that ſort, as though it were incloſed with great walles, is a wonderfull thing: and of good right ought wee to confeſſe, that the workmaiſter is excellent. Howbeit it behoueth vs to paſſe yet further, and to applie our whole indeuer too glorifie God in ſuch wiſe, as we confeſſe all his doings to bee iuſt, full of equitie and right, and by that meanes bee bridled when we bee 40 tempted to grudge and repine at him, or too finde fault with his workes. Then let the things that are conteyned heere, ſerue to ſubdue vs, and to holde vs in ſuch humbleneſſe and modeſtie, as wee may doo nothing elſe but honour him. And if the reaſon of his workes bee vnknowne to vs: let vs not therefore ceaſſe to take them all for good and rightfull, and to reſt therevpon without any gaynſaying. But now let vs come to the words that are conteyned here. The firſt queſtion that God demaundeth is, where Iob was when be layd the foundation of the earth: as if he ſhuld 50 ſay, wretched creature againſt whom doſt thou ſet thyſelf? It would behoue thee firſt to bee my match: it would behoue thee to come neere mine vnderſtanding. And howe farre art thou off from it? Againe he ſayeth, come on, let me ſee if thou hast vnderstanding? who bath layde the meaſures of the earth? Tellmee if▪ thou knoweſt him. Or who hath ſet the compaſſe vpon the ſame, to make it to be ſo well proportioned? who hath ſetled the earth vpon hir corners, and whervpon is it ſtayde? Iob, tell me all theſe things, ſayeth God. Truly when wee beholde the greatneſſe and weightineſſe 60 of the earth, wee bee abaſhed at it: the hougeneſſe of it dazeleth our witts: and we be not able to comprehend it. VVe ſee well ynough, and wee bee conſtreyned too confeſſe, that it is made with as great reaſon as can bee, but yet we come ſhort of it, wherin God ſheweth vs our own frailtie and feebleneſſe. Noweſeeing it is ſo, that euen in the things that are ſeene before our eyes, wee want ſufficient iudgement to comprehende them: I pray you what ſhall we do in Gods narrow and hidden ſecretes, whereby hee ordeyneth and appoynteth what hee liſteth in heauen? And if wee eſpie not the reaſon thereof, what ſhall we ſay? Is it meete for vs to be ſo ſelfe wiſe as to iudge of them after our own fancie, ſeeing that they ſurmount our vnderſtanding? Shall we comprehend that which the verie Angels cannot comprehende? Is it not an ouergreat folly, or rather madneſſe for men to preace ſo farre? Then let vs be well aduiſed to what purpoſe this is ſayde. And for the better vnderſtanding therof, let vs make this compariſon. Take mee all the maſons and carpenters of the worlde, yea and all the cunningeſt builders that can bee chozen, and yet is neyther maſon nor carpenter ſo excellent in his art, but hee had neede of lyne, compaſſes, rules, plummets, and ſuch other lyke things too buylde withall, or elſe his building will bee crooked, and he ſhall not raiſe it twoo poles highe without ſome fault in it. Nowe if thoſe woorkmayſters (howe cunning and excellent ſo euer they be in theyr art,) are faine to helpe themſelues with lynes, compaſſes, and meaſures, and yet the greateſt palaces, or caſtels that ſhall bee ſo builded, are not a hundred pole high: what is it in compariſon of the building of the earth and the ſea? A man ſhall be curſtly combered if hee intende but too make a caſtle of hewen ſtone. For firſt of all, if there be not a good foundation and ſure groundworke, all the building is in vayne that is layd vpon it. Againe if the reering of it bee not in good proportion and order, the working of it will not be wel borne. And I pray you if all palaces and caſtles were put togither, what are they in compariſon of the ſea and the lande? VVhat proportion is there betweene the one and the other? Seeing then that men, (bee they neuer ſo cunning) haue neede of helpes, and ſeeke heere and there for ayde and ſuccour, yea euen in the things that are nothing in cō pariſon of the moſt excellent and houge woorkmanſhip which appeareth in the earth alone, in that God hath ſo ſetled it vpon the waters as we ſee, & made it in ſo goodly order: muſt we not needs be worſe thā witleſſe, if we take vpon vs too controll God in thoſe his doings, which are farre beyond all cōpariſon more hidden from vs, than the things that are to be ſeene in the order of nature? Therefore whenſoeuer theſe things come to our remembrance, let them ſerue to rauiſh vs into wonderment, and to glorifie him that hath made ſuch a building by his onely will, and not by long continuance of time. VVee ſee that men cannot at the firſt day builde and make perfect the thing that they go in hande with, and that they are fayne to beſtow [Page] much labour and time about it. But it is not ſo with God: for we ſee that hee did quickly finiſh all his goodly workmanſhip that is ſeene in heauen and earth. To bee ſhort, we ſee heere that God mocketh mens pride, in that they preſume to controll his works. If I ſpake but of ſome meane worke too ſuch as are cunning in maſonrie and in carpenters craft, and ſhould ſay to them, it were better for you to do thus or thus, ſo as I would play the mayſtermaſon, and yet haue no skill in the matter: ſhoulde not the maiſtermaſons and carpenters haue iuſt cauſe too laugh 10 mee to ſcorne, and to ſay, how now? This fellow can not skill to make a windowe of halfe a foote ouer, and yet hee falles to controlling of vs. VVill not then the skilfull in any art, take ſcorne that any man ſhould come ſo fooliſhly to control their workmanſhip? wil they not ſend an ouerweener backe againe to his Apcee? Yes ſurely will they. Nowe if we ſtande in ſuch awe of maiſtermaſons and carpenters, as wee dare not ſpeake of their woorke but with modeſty, and with proteſtation that we be vnable to iudge of them, what ſhall we do when we come vnto God? Behoueth 20 it not vs to bee much more humble and modeſt? VVe know after what maner men will ſpeake of a handicrafts workmanſhip, when they be no craftſmen themſelues. True it is (will they ſay) that I am not ſeene in this occupation, it is not my trade, neuertheleſſe ye ſhal heare mine aduice: howbeeit I referre it ſtill wholly to ſuch as haue skill of it. Then if wee vſe ſuch modeſtie when it ſtandeth but vpon the iudging of a building or ſomeother meane worke of a handicrafts mannes making: I pray you what honour ought we to yeeld vnto God, when the cace 30 concerneth his workes? In what eſtimation ought we to haue them? Now then we ſee what God intended in this text, in ſpeaking of the line and the compaſſe. As if he ſhould ſay how now? If I were a mortal and corruptible creature, yet would men in beholding my workes do me the honor to ſay, Beholde, here is a very excellent and skilfull workman, he is very cunning, his worke ſpeakes for him. Yea if ſome handicraftes man (as I ſayde afore) had done ſome meane peece of work, men would not be ſo bold as to find fault with it: or at leaſtwiſe they would not do it which had 40 no vnderſtāding in ſuch workmanſhip. But as for me that haue made ſo excellent a worke, which haue created both heauen, earth, and ſea, and all of nothing, and which haue finiſhed them in ſo goodly order and aray as men ſee: men take vpon them neuertheleſſe to controll me. And what a dealing is that? VVhat are all the works of men if they be layd to my workmanſhip? Shall they come neere mine? I haue wrought with incomprehenſible power and wiſedome, and yet ſhall I not bee free from mennes iudgements? Shall any man dare ſay, why doeſt thou this, or 50 why doeſt thou that? it were better for thee to doo ſo or ſo? VVhat a pride is that? Shall men preferre mortall creatures before mee that am the liuing God? before me that am almightie and alwiſe? Is not that an intollerable vnthankefulneſſe? If a mortall manne make a peece of woorke, men will doo him the honour not to iudge of it without great modeſtie: and haue not I deſerued to bee honored a hundred tymes more, which haue builded the worlde? Then let vs learne too looke better vpon Gods woorkes than we haue done: ſo as if wee caſt our eye vpon 60 the earth, wee may bethinke vs of the terrible hougeneſſe thereof. It is not as ſome great caſtell well wrought, wherevnto none other commeth neere: but we ſee what a weight it hath, inſomuch as it may well ſeeme impoſsible for any foundation to bee founde able too beare it vp. And wherevpon is it grounded? Euen vppon the water. The earth muſte needes hang in the ayre (as it doeth in deede) and it hathe the water rounde aboute it. Truely euen the Philoſophers which conſidered not God the maker thereof, did well perceyue by reaſon howe the waters do compaſſe the earth, and how the whole maſſe togither hangeth in the ayre. They haue diſputed verie curiouſly thereof, and alledged ſome reaſon for it. But yet for all that, they were conſtreyned ſpite of theyr teeth, to graunt that it was a thing aboue nature, too ſay, that the waters ſhoulde ſo ſhrinke aſide, too the intent that men might haue roome to dwell on. This coulde not come of it ſelfe, needes muſt it be the working of ſome diuine prouidence. After that maner ſpake they. And although they were blinded through their owne vnthankefulneſſe: yet neuertheleſſe they coulde not denie but it was ſo. Howbeeit (as I haue ſayde) it is not ynoughe too acknowledge that God created the earth: but wee muſte alſo beholde his woonderfull wiſedome therein, and acknowledge it to be ſuch a myracle, as our wittes come ſhort of. VVheras it is ſaid that God created all of nothing, and again, that he hath ſettled the earth vpon the waters: is it not a thing too rauiſh vs into wonderment? If wee looke round about vs, we ſhal ſee that the waters do inuiron the whole earth about: and yet notwithſtanding wee ſee that the earth abideth ſtable, and what a myracle is that? True it is that ſometymes men ſhall ſee an earthquake, and it will ſeeme that all ſhould go to wreck, and ſo alſo might it come to paſſe, if God prouided not for it. But howſoeuer the worlde go: wee ſee that the bodie of the whole earth ſtandeth ſtedfaſt ſtill. And is not that a wonder to vs? what excuce can we pretend, if we can find no leyſure to thinke vpon ſuch a worke of God? doeth he not vtter his power and mightineſſe therein ſo many wayes as we muſt needs be ſufficiently conuicted therby? But we ſee and will not ſee one whit to magnifie God in his works. And this lewdneſſe is vnexcuſable. For when men fall aſleepe heere, and take not paine to thinke vpon Gods works: are they not worſe than vnthankfull and churliſh? So then, howe ignorant ſoeuer we be, there is none excuſe for vs, but wee be alwayes blame woorthie, if we glorifie not God in his workes which are ſo open and manifeſt. Ye ſee then what wee haue to beare in mynde in this ſtreyne. Nowe by the way, whereas mention is made of Compaſſes and of meaſuring of the earth: we ſee well that there needed a wonderfull power and incomprehenſible wiſdome for the ſetting of all theſe things in order. For the earth woulde neuer haue ſettled and ſtood ſtill as it doeth if it were not in the middle of the ayre, in ſuche iuſt meaſure and proportion, and in ſuche conueniencie and temperature, as nothing were amiſſe. Furthermore when wee beholde the greate and farre diſtance not onely betweene the earth and the clowdes, but alſo betweene that and the skie where the Starres and Planets are: ſhould we not be more abaſhed? And now when we conſider the highneſſe which wee ſee in the skie aboue the earth: what is the earth? As greate a maſſe as it is, and as weightie and houge as men ſee it [Page] to bee: if we compare it to the greatneſſe of the heauen, muſt wee not needes confeſſe with the Philoſophers that it is but a little Ball? VVhat proportionableneſſe is there betweene the one and the other? And yet neuertheleſſe if wee looke but vpon the Mountaynes that are on the earth, wee ſhall finde euen there whereat to maruell, and wherefore too glorifie the woorkemayſter that made all. Againe, when on the other ſide we behold the ſteddineſſe of the earth, ought it not to rauiſhe vs into woonderment? Althoughe wee ſee great varietie in it: yet 10 doeth it alwayes abyde in his place without fleeting. Ye ſee then, that the high mountaynes which doo as it were imboſſe the earth, and the vnleuelneſſe of the places, ſeeme able to ſhake it, yea and too ouerturne it quite and cleane. But God hath peyſed the earth in ſuch proportion and meaſure: as it keepeth alwayes his owne place ſtill, and although it ſeeme that the mountaynes ſhoulde ouerſway it, yet notwithſtanding one of them is ſo anſwerable to another, as the counterpeyſe abydeth alwayes ſtedfaſt. To be ſhort, whatſoeuer betydeth, the earth ſhall 20 ſtande ſtedfaſt and bee preſerued ſtill too the ende, by the proportionable and euenleueled counterpeyſe of it ſelfe, and it ſhall not bee any whit remoued whatſoeuer happen to it. Neuertheleſſe, when wee ſee howe it is inuironed with the water, and that the houge mountaynes aduaunce themſelues as it were to tumble it into the ſea, & yet notwithſtanding it continueth ſteddie ſtill: muſt it not needs be ſayde that God hath wrought after a paſsing woonderfull faſhion in that behalfe? Yes certainly. VVhat is too be done then, but onely to woorſhip our God, confeſsing 30 our ſelues to come farre ſhort of ſo houge greatneſſe, and ſo incomprehenſible wiſedome? For of a truth it is good reaſon that we ſhoulde walk in all humbleneſſe and feare, when we come to the conſidering of Gods woonderfull workes, which ſhewe themſelues euerie where in the order of nature. And ſo wee ſee verie cleerely what is conteyned heere. Yet notwithſtanding it behoueth vs too come backe too this poynt, namely why God ſetteth the earth before vs as a looking glaſſe. It is too the ende wee might beholde his infinite glorie, wiſedome, power, and 40 might, too guide vs and leade vs, as it were by the hande, too the conſidering of his woorkes, whiche are exceeding greate and excellent, thereby too bee rauiſhed into woonderment, of purpoſe to humble our ſelues vnder his incomprehenſible greatneſſe, and too honour him. VVee ſee that God adorneth himſelfe ſo excellently, as there is no more replying agaynſt him, nor no more entering intoo ſuch boldneſſe, as to deſyre to controll him as though hee had done amiſſe. VVho is hee that ſhall comprehende his infinite highneſſe? Let vs but open our 50 eyes, and wee ſhall bee confounded. For on the other ſide, if wee looke too the earth, it is as our foſtermother that feedeth and cheriſheth vs, and yet notwithſtanding wee wote not howe. VVe ſee well ynough howe it is tilled, and we can tell well ynough howe to talke of it: but yet muſt wee needes bee aſtoniſhed euen in that behalfe. And that is the concluſion of the text. Seing then that we haue a mirrour of Gods incomprehenſible power and wiſedome, euen in the verie earth that wee treade vpon: what ſhall wee haue if wee looke vp too heauen which is 60 farre aboue, and whereunto we be not able to atteyne? Is it meete for vs to reply agaynſt God and to aske why he doth ſo or ſo, or why he ſuffereth this thing or that? Alas, who are we? So then let vs marke well, that when we haue looked well vpon the earth, it ought to ſerue to hold our affections in awe, to the ende wee attempt not to aduance our ſelues aboue the skies, but rather yeeld the glorie to oure God in all things that it pleaſeth him too do, knowing that he is the ſoueraine God, and that he hath a perfect and ſubſtantiall glorie, and that his woonderfull power and might are matched with infinite rightfulneſſe and wiſedome, ſo as there is no fault to bee found in him. If we conceiue this well, we ſhall haue profited greatly for one day. Now let vs come to that it is ſaid, That the ſtarres ſung prayſes, and the children of God reioyced in triumph, at the creating of the worlde. By theſe wordes God betokeneth, that as ſoone as the ſtarres were made, it was a ſette ſong or melodie to glorifie him. Not that the ſtarres ſung, nor that they be ſenſible creatures: but for ſomuch as god did therin ſet out his owne greatneſſe, goodneſſe, power, and wiſedome: it is all one as if he had ſpoken lowd and ſhirle. Do we then lift vp our eyes to heauen? VVe muſt needes heare the melodie of the ſtarres, according as they began to ſing at the creation of the worlde. And ſurely ſuch melodie ought of right too waken vs, and to ſtirre vs vp to ſing the Lordes prayſes, and to glorifie him: Yea though we were ſtarke deafe, yet ought wee to giue eare to ſo melodious ſongs, and to receyue them: for behold, euen the Angelles of heauen are prouoked ſo to do. But wee bee to blockiſh in that behalfe, inſomuch that when we lift vp our eyes to heauenwarde to behold the ſtarres, wee conſider not too what purpoſe they ſhoulde ſerue vs. Yet notwithſtanding it behoueth vs too applie this text to our inſtruction, to the end we may fare the better by it. Now then it is ſayd in the firſt part, that the ſtarres began to ſing from theyr firſt creation. After what maner? As I haue tolde you alreadie, not with tongue, for they be ſenſleſſe and dumbe creatures: but the goodneſſe, power, and wiſedome of God whiche ſhyne foorth in the ſtarres ought to ſerue vs for as many ſongs. If the ayre rung with ſhirle and cleare voyces, wee ought not to be more ſtirred to glorifie our God, than when wee ſee the woonderfull order which hee hath ſet before our eyes. Howbeeit to moue vs yet better to glorifie him, it is ſayd that the Angels reioyced at that ſight, and at the hearing of ſuch melodie of the ſpeechleſſe creatures, in ſo muche as it made them for to triumph. Hereby we ought to bee moued to glorifie our God, and ſuch a ioy ſhall bee a right and true ioy, and a farre other one than the ioy of theſe madde worldelings and vnthrifts, which cannot be merry but in diſpleaſing God. VVe ſee here a farre other gladneſſe ſet afore vs, which is, that the Angels of heauen did as it were leape for ioy, when they ſawe the excellent courſe and wonderfull order of the heauen by gods appointment. They were then moued to ſuch a reioycing as is mencioned heere. Seeing that the Angelles do guide vs to the glorifying of God, & to the ſinging of prayſes vnto him: ought not we to be glad when we beholde the goodly order which is in the skie? Is not that the poynt wherevnto wee ought to come as oft as we lift vp our eyes aloft: But what? we bee farre off from putting the thing in vre which wee bee exhorted to heere: for truly when we heare any text of that [Page] doctrine, it ſlippeth away. Although we be warned neuer ſo muche that we ought to glorifie God in looking vp to heauen and reioycing at the lighte of the Sunne: and although we be ſufficiently put in minde to do it: yet doth it ſlip from vs. But ſeing that the cheef ſeruice which god requireth of men, is to be prayſed at their hands, and we make none account of it, but (whiche woorſe is) doo rob him of his honour, & diſfeate him of that which is his, in that we glorifie him not as he deſerueth: ſurely wee ſhall pay deerly for it when it commeth to the reckening. True 10 it is that our Lord knoweth well ynough that hee cannot drawe any thing from out of vs whereby to be magnified as he is worthie: but yet he is contented that men ſhould exalt him and glorifie him in his works, & that we ſhould be moued to prayſe him, by the beholding of them. Now if wee do not ſo, are wee not woorſe than traytours? Yes doubtleſſe are wee. So then let vs learne to profit in the doctrine that is conteyned here. By the way let vs marke, that the Angels are termed Gods children, to the ende wee ſhould be the more perſuaded to runne too the triumphe 20 that is ſpoken of heere, and ioyne with them in triumphing out Gods prayſes, and in glorifying him with one common accord, when wee heare the ſayde melodie both aboue and beneath, inaſmuche as God hath ſpred out his glory euery where. Truely this title of beeing termed the children of God is graunted to the Angelles by a ſpeciall priuiledge, bicauſe they approch neere vnto him, & haue ſuche a nobleneſſe in them, that they bee aboue all other creatures. They are not only Gods meſſangers: but alſo are called principalities & powers, bicauſe that by them,30 as by his hāds he executeth whatſoeuer he thinketh good. Beholde how the Angels are ſurely the children of God: but yet are we called ſo as well as they. VVhy ſo? Bicauſe God created vs after his owne image and likeneſſe. And although this were defaced by the ſinne of Adam: yet was it repayred agayne in the chozen by the comming of our Lord Ieſus Chriſt, who is the liuely image of God, & we were ſo exalted by his ſpirite, as we be now ſet in our former ſtate againe, & Ieſus Chriſt hath done vs the honour to come of the line of Abraham, that is to ſay, too clothe 40 himſelfe with our nature, to the ende to reconcyle vs too God his father. Then ſeing it is ſo, let vs marke that God ſheweth vs in this text, after what ſort we may bee ſure to be children, & cōſequently to poſſeſſe the heauenly heritage, which is ordeined for vs, as well for vs as for the angels of Paradiſe. For although we creepe here vpon earth & be creatures ſo wretched and fraught with infirmities, as we may be aſhamed of our want & wretchedneſſe: Yet will God finde the meanes to couple vs with the Angels of heauen. Heerewithall let vs vnderſtande, that the Angelles 50 tremble when they beholde heauen and earth, and although they be excellent creatures, yet are they driuen to bee abaſſhed at the beholding of ſuche a ſighte as is in heauen and earth. Now ſeeing that the Angels, which are ſo excellent aboue men, bee neuertheleſſe abaſhed at the greatneſſe of God: ought not wee too bee more than rauiſhed into woonderment, when wee open our eyes and behold Gods woonderfull woorkes, and when wee heare the goodly melodie that is in all his woorks? Alas, ſhould we be ſo vnthankfull as to ſhet our eyes that wee myght 60 ſee nothing? Shoulde wee playe the deafe men that wee myght heare nothing? So then lette vs followe the Angels, who are ſet foorth to vs here as guides, to the intent that God myght bee glorified at our handes. And if wee glorifie him in all his woorkes, he will take and auowe vs for his children, and ſhewe himſelfe alwayes a father towards vs. Thus ye ſee what we haue to cōſider vpon this ſentence where it is ſayde, that all Gods children reioyced in triumphe, when they ſawe the ſtarres of the morning reioycing togither. And it is purpoſely ſayd All, to the ende we myght know, that ſuch as giue not their mindes earneſtly to the magnifying of God in his power whiche hee vttereth in his woorkes, ſhall be cut off from his houſe, and are vnwoorthie to be reckened in the number of his children. Nowe let vs paſſe further. Our Lorde commeth to the Sea. VVho hath ſet barres (ſayeth hee) to the Sea? who hath ſhet it vp within barres and doores? Thou ſhalt not paſſe any further, thus farre ſhalt thou come and no more. VVhen the ſea ſwelleth, it ſeemeth that it ſhould drowne & ſwallow vp all: yet notwithſtanding we ſee it is all the whyle as it were in pryſon, yea and God holdeth it as a nource ſhoulde holde a little babe▪ Hee hath ſet the clowdes and miſtes about the ſea, as little ſwadling bands, and as a garment to couer it. The ſea thē ſeemeth to be as a litle babe whome God weeldeth as he liſteth. And heerein alſo he continueth the magnifying of his woorkes, too ſhewevs that ſuch an excellencie ought to ſuffiſe to make vs walke in humbleneſſe, and not to be any more ſo bolde as to ſet vp our briſtles agaynſt him, according alſo as he ſpeaketh by his Prophete Ieremie: Feare ye not mee (ſayeth hee) me which haue ſet the bounds of the ſea? He ſayeth this, bycauſe the Sea is aboue vs. True it is that the ſimple and ignorant perceyue not that the Sea ouerpeareth vs, and that it is higher than the earth: but they ſuppoze that the water is vnder the earth and farre beneathe it. But it is cleane contrarye. And when wee bee neere the Sea, wee ſee and perceyue euen by eyeſight, that it is hygher than the earth. Nowe ſeeing that the ſea is ſo aboue vs: whereof is it long that wee bee not ſwallowed vp euerye minute of an houre, ſeeing that the water mounteth farre aboue our heades? And ſpecially when mention is made of the fludde that did once drowne the whole earth, it is ſayde that God opened the ſprings and all the windowes of heauen, and alſo that hee opened the deepes, ſo as the waters were not reſtreyned, but let looce. By that dreadfull iudgement of the fludde, God ſhewed vs as in a mirrour, the thing that ſhould be continually vpon the earth, if he with hilde not the waters by miracle. VVee ſee then that the ſea ſhoulde ouerwhelme all. And what letteth it? See yee not an open miracle? Are wee not conuicted too be woorſe than churles, if this cauſe vs not to worſhippe God, and to feare him according to his power, ſo as hee may haue all ſouerayntie ouer vs, & we be vtterly beaten downe? And if men preſume to ſet vp their briſtles ſo againſt God: let them but picke their quarell to the ſea, & ſee if they ſhall be heard aboue it or no. And what elſe is the Sea with his greate ſurges and hideous waues, than a ſigne of the power of him that made it? Nowe if the waues of the Sea aſtoniſh vs: Alas, how much more terrible muſte the maieſtie of our God be to vs? VVhen the Sea caſteth vp his boylings with ſuch hideouſneſſe as we ſee: wee tremble at it: and ſhall wee not feare the maker of it? [Page] but rather bleare out our tongues at him? VVhat a dealing is that? Muſt it not nedes be ſayd that men are ſtarke madde? And that is the cauſe why God vpbraydeth men be his Prophet Ieremie (according as I haue alledged the text before,) ſaying: Feare ye not mee? mee which haue bounded the ſea with ſands for an euerlaſting ordinance? But now let vs come againe to the words that are placed heere. God ſayeth, that he hath bounded the Sea. And what are thoſe boundes? Like as erewhile he made mention of the compaſsing of the earth: ſo nowe he ſpeaketh of the 10 ſea. Yea and what maner of bounds are they? For the better expreſsing of that which he had ſayd: he addeth, That the Sea is in his hande as a little babe is in the wombe of his mother, ſo that the child lieth not more ſtil in his mothers wombe, than doth the Sea within his bounds. True it is that it maketh a great noyſe: and ſpecially if it be toſſed with windes and tempeſtes, and that it ſwell: then it ſeemeth that all the world ſhall be ouerwhelmed. But yet can it not paſſe beyond his bounds. And what reſtreyneth it? Like as weſee a miracle in that a child is kept cloſe in 20 his mothers woombe, as in a graue, and howeſoeuer hee fare, yet hee getteth not out till the day of his byrthtyme be fully expyred, according to the common order of nature: Euen ſo is it with the Sea. Beſides this, God addeth yet another ſimilitude: which is, that the Mistes ſerue too reſtreyne the Sea, that it ſhoulde not paſſe out of his boundes and borders, like as Swadlingban [...]es are to keepe in a yong babe. The childe woulde fayne pull oute his armes and legges to make ſport: but he is ſo hild in with his ſwadlingclothes, as hee is fayne to tarye there like a 30 pryſoner: Euen ſo is it with the Sea. It ryſeth in ſuche wiſe, as it would (by all likelyhoode) not onely leape out of one place into another, but rather (as I haue ſayde already) ſwallow vp all and put the whole worlde to confuſion. VVe ſee then that the ſea fareth ſo: and is ther any cheyne to reſtreyne the headyneſſe that wee ſee in it? Although they had neede too bee very greate lettes that ſhoulde reſtreyne ſo furiouſe a creature: yet dooth not God vſe any violent meanes to ſtay it, but only hath appoynted the Mystes to holde it backe: and therby we ſee 40 that he handleth it as a little babe, according to his owne ſaying. And for proofe thereof, wee ſee that the miſtes are nothing but vapoures ingendred in the ayre, and it is a wonder that the ſame ſhould get the vpper hande of the Sea, ſo that as ſoone as a myſte ryſeth, by and by the Sea becommeth calme. VVhereof commeth that? of nothing? VVhat ſhall a man ſay then, but that the Sea is as a little babe that is tyed vp in Swadlingcloutes? Now although theſe ſimilitudes ſeeme verie ſtraunge at the firſte bluſh: yet notwithſtanding it is impoſsible too finde fitter 50 kindes of ſpeache too make vs perceyue the incomprehenſible maieſtie of our God. VVe neede not to mount vp to his maieſtie too knowe it as it is: his woonderfull workes which he ſetteth dayly before our eyes, do proue his greatneſſe and highneſſe ſo ſufficiently, as wee cannot denie it. And it is a fowle ſhame for vs if wee acknowledge not his incomprehenſible power, in that it is ſayde heere, that the Sea is reſtreyned by the Myſtes, as a little babe is hilde in by his Swadlingclothes. For what though the Sea bee as hideous as men ſee it? Yet is it hilde within 60 his bounds: it may well leape and mount aloft, but it cannot paſſe any further. And therefore let vs learne to glorifie our God in his wonderous woorkes better than we do: and let vs be aſhamed of our carliſh vnthankfulneſſe towards him, in not acknowledging his goodneſſe, power and wiſedome, that we myght yeelde him the prayſe that belongeth to him. Thervpō let vs returne to Gods principall intent: whiche is, that wee muſte not ſtay vpon the ſea, to conſider the thing ſimplie in it ſelfe. True it is, that men myghte take ſome good inſtruction, by beholding howe God reſtreyneth the Sea from ſwallowing vs vp. VVhen we know this, is not euery of vs more than conuicted, that the life which God giueth vs, is giuen by myracle? But that were not yet ynough if wee went not further? Behold, God ſheweth vs his wonders, & maketh vs to perceyue them in theſe viſible things, which notwithſtanding are ſo high, that we be dazeled at them. Nowe if we be conſtrayned to honour him in acknowledging our wittes to weake to comprehend his highneſſe in the very things that are ſene with our eyes: what ſhal we do to his incomprehenſible ſecretes, and to his priuy & hidden determinations, when both generally and particularly hee woorketh after ſuch a faſhion, as ſeemeth ſtraunge to vs, and farre outreacheth all our capacitie? Becommeth it vs to preſume in that cace to iudge at all aduenture, and too giue our verdit vpon it as though wee were able to comprehend the things that he doth ſo beyonde our wit and capacitie? He ſendeth many aduerſities and miſeries: One man looſeth his goods, another is ſmitten with ſickneſſe, another falles into reproche and ſlaunder, and another is wronged and beaten. it might be thought that God is far ouerſeene in handling men ſo roughly. No, not ſo. In all theſe things it behooueth vs to learne too confeſſe, that God is alwayes rightuous, & that he knoweth cauſe why to handle vs ſo, and that the ſame cauſe is good & rightfull though it be vnknowne to vs. And if we acknowlege not this, yet foraſmuch as we be ſtill in his hande, we ſhall gayne nothing by all our grudgings. Do wee ſee the wieked and vngodly haue their full ſcope in this worlde? Do we ſee the deſpiſers of God liue at their eaſe? Do we ſee them in credit and authoritie, and to be as the maiſters & Lords of the worlde? Do we ſee that they ſpite God dayly, and yet notwithſtanding are not puniſhed at the firſte brunt? Do we ſee on the contrary part, that wee are fayne to indure one whyle ſhame, another whyle trouble, and another while to bee intrapped by treaſon, and that God ſuccoureth vs not ſo ſoone as we would haue him? Let vs wayt paciently till god deliuer vs, as who knoweth what is expedient for vs. And therewithall let vs vnderſtande, that if we wonder at the things which he doth here bilow euen in our owne perſons, and in the things that we may beholde as it were before our feete: much more reaſon is it that we ſhoulde wonder at, yea and honour the ſecrecie that ſurmounteth euen the capacitie of the Angelles. And therefore let theſe lower things teach vs to ſettle ourſelnes to the magnifying and glorifying of our God: and ſo long as we ſhal be in this world, let vs ſuffer ourſelues to be guided and gouerned by his holy ſpirite, to the ende he may order vs after his good pleaſure.

Now let vs fal downe before the preſence of our good God, with acknowledgement of our faultes, praying him too make vs feele them better than wee haue doone, and [Page] ſpecially to knowe what we be, how there is ſuch frayltie in vs, as we faile in all points, and our wits are ſo rude and groſſe, as we cannot attaine to his glorie, that thereby we may learne to be vtterly caſt downe in ourſelues, and yet not ceaſſe too ſeeke to bee lifted vp by fayth in our good God, namely ſo it bee alwayes with ſobreneſſe and modeſtie: and that we knowing howe muche wee be beholding and bounde vntoo him for the number of benefites which he beſtoweth vpon vs dayly, may be ſtirred vp, yea and wholly inflamed to yeld him thankes, that by our example the poore ignorant and misbeleuing ſoules may be drawne to one ſelfſame fayth & knowledge of the truth, ſo as all men may with one common accord, praiſe, magnifie, and exalte him as hee deſerueth: And that for the bringing heereof to paſſe, it may pleaſe him too rayſe vp true and faithfull miniſters of his worde, &c.

The .Cxlix. Sermon which is the third vpon the .xxxviij. Chapter.

This Sermon is yet ſtill vpon the. 8. 9. 10. and. 11. verſes, and then vpon the Text that is added.

12 Haſt thou ſince they dayes commaunded the breake of the day? or haſt thou appointed the light his place?

13 That it myght take holde of the Corners of the earth, and that the vvicked myght bee ſhaken out by it?

14 It is transformed as clay vvhereon a marke is ſet, and they holde themſelues as a garment.

15 And the light ſhall be hidden from the vvicked, and the arme that is lifted vp ſhall be broken.

16 Haſte thou entered intoo the deepe vvaters of the Sea? or haſt thou ſearched the bottome of the depthes?

17 Are the gates of death knovvne vnto thee? or haſt thou ſeene the gates of the ſhadovv of death?

THe thing that cauſeth men to iudge foliſhly of Gods works, is that they make too muche haſte, and tarry not for the ende, that they might know how God hath prouided for all things. And ſo all 30 of vs do put this prouerbe in vre, That haſt maketh waſt. Therfore we haue need to refraine our ſelues, that we be not too haſty in caſting forth our iudgemēt aforehand: & thereof the things ought well to warne vs whiche are ſpoken here concerning the Sea. For if wee loke vpō the moūting vp of the waues, it ſemeth that they ſhold ouerwhelme all, & that the worlde ſhould be ſwallowed vp: and we perchaunce will ſay, that God ought to haue remedied it. But when the waues retire agayne, and breake in thēſelues, & cannot paſſe their bounds: then do 40 we by & by perceiue Gods wōderfull wiſdome & power the better, foraſmuch as we ſee that although the ſea ruſh foorth with ſuche headineſſe, yet notwithſtanding he holdeth it back as a man ſhould weeld a litle babe, as was declared yeſterday. Then if we be once able to comprehend Gods workes in their p [...]ection: we ſhall haue wherfore to glorifie him in all reſpectes. But if we fall too ſhooting foorth of our iudgement in poſt haſte, as we be woont to do: our raſhneſſe will ſhewe it ſelfe, and confuzion ſhall befall vs for our ouerboldneſſe. Therfore let vs beare wel 50 in minde how it is ſayde heere, that God hath giuen the Sea a lawe, to ſay to it, thou ſhalt go but thus farre and no further, If the ſea were euer calme, and that there were neuer any ſtorme or tempeſt: men ſhold not ſo well perceiue Gods prouidence, and his fatherly care whiche he hath of men to maintaine them where he hath planted them. But whē as the ſea hath leaue to lift vp it ſelfe ſo high & mightily, & yet it cannot paſſe his bounds, but is reſtreyned by this ordinance of God: therby we may perceine that god hath diſpozed all things in good meaſure and reaſon. Now this 60 may be extended further. For whē we ſee warres moued it ſeemeth that all things both high and lowe ſhoulde bee mingled togither, and by and by wee woulde condemne God, if it lay in our power, or elſe wee fall to iangling againſt him, for ſuffring all things too go after that maner. But if we tary the end of them paciently, we ſhal perceiue that on the one ſide God chaſtizeth men iuſtlye by ſtyrring vp warres among them: and on the other ſide, that thereby hee intendeth to ſhewe his power. For when the fire is ſo kindled: it ſhall anone after be quenched in a minute of an houre. And then doeth God execute his office, wherof it is ſayd in the. xlvj Pſalme, that it belongeth too him to breake the ſpeares, to knap aſunder the ſwoordes, to ouerthrow the Chariots, and too appeaſe the things againe that were ſo troubled afore. VVee muſte then haue Gods ordinance alwayes before our eyes & in our mind, whereby hee ſo guydeth and gouerneth the troubles that ſeeme to tend to an euill end, as he turneth them altogither vnto good. For God thinketh it not ynough to cure the miſchefe, but he alſo vſeth it to a good end, inſomuch that we be driuen to confeſſe, that it is much better for vs that theſe troubles ſhoulde happen, than if we ſhoulde alwayes liue in peace and reſt. And therefore if we conſider well the cauſes whiche moue God to ſende ſuch troubles into the worlde: we will no more murmure againſt him. And although we conceiue thē not: yet let vs not therfore ceaſſe to honor reuerētly the ſecret determination which God kepeth to himſelf, but let vstary his leyſure paciently, acknowledging our owne ſmall capacitie & rudeneſſe: and then ſhall we folow the rule that is giuen vs here, according as it is further ſaide, Hast thou in all thy dayes commaunded the morning light? Hast thou made it too knowe his place when it ought to come forth? Heere our Lorde proceedeth to mocke at mens pride when they take vpon thē to iudge of him, ſaying how long is it ſince you were borne? VVas there no light nor day before you were? Seeing ye be ſo wiſe as to find fault with mee, it is as much to ſay as [Page] there was no order in the world before you were borne: the morning light wiſt not whence to come, nor whither to go: without you there had bin no orderlineſſe: nothing had bin made, if you had not bin. Sith ye thinke your ſelues ſo wiſe, & will needes control me: I do but only aske you whether you haue at any time appointed frō whence the light ſhall ariſe: and [although ye neuer did it, nor can do it] yet you are ſtil finding of ſault with my doings. As for me, I haue alwayes ſet the difference betwixt light & darkneſſe euer ſince the beginning of the worlde: I haue 10 appoynted the night tyme for darkeneſſe, and cauſed the breake of the day too come foorth at my pleaſure. I haue ſet an euerlaſting order which ought to bee wonderfull. And if ye were not to churliſh, ye could not but confeſſe that theſe things are as excellent as can be. Nowe all this was done before you were borne, or any of all your aunceters: yea euen before any man was created. And what meane you then to fall to controlling of mee? VVhy ſet you vp your briſtles againſt me? Do but recken the yeres a little, which the world hath continued. I haue gouerned 20 hitherto, yea and that in ſuche wiſe, as all creatures muſte nedes cōfeſſe, that they be aſtoniſhed at the ſight of that which I ſhew them. And yet to your ſeeming, I haue done nothing at all before your times. Do ye knowe howe the light ſhould be diſpoſed, and how to draw it out of darkneſſe, as wiſe as yee weene your ſelues to bee? Heere then firſt of all, our Lorde bringeth vs backe to our birth, as if hee ſhoulde ſay, recken your yeares, howe long is it ago ſince yee came into the worlde? Beholde, men are but as Snayles: aſſoone as they bee borne, death threatneth thē.30 Go too, if God graunt them to liue any tyme heere, they doo but make a walke of it, as it is ſayde in the fourſcore and tenth Pſalme. They muſt backe againe by and by, and when they haue made twoo or three [...]urnes, and leaped a while like frogs, God draweth them away to himſelf. And yet notwithſtāding euen in ſuch ſhortneſſe of life, whiche paſſeth as a winde, and ſlippeth away incontinently, men which are but rottenneſſe will needes contend and go to lawe with theyr maker. And what a dealing is that? Lette men conſider a little his euerlaſtingneſſe. Therfore when 40 ſoeuer we be tempted to be ſo buzy aforehand with God and his works: let vs conſider that the time is of no lēgth ſince we were borne, and that during the time of our life, we haue ſcarcely lifted vp our eyes vnto heauen, too conſider any whit at all the euerlaſtingneſſe which is in God, and contrariwiſe the ſhortneſſe of our owne life. Had we once bethought our ſelues throughly of that: we would ſoone ſtop our mouthes, and all our wits ſhoulde be ſhet vp, ſo as we woulde not by any meanes go about to murmur agaynſt God. Nowe let vs compare our life with the 50 long continuance of the world: and yet muſt we paſſe further: that is to wit, that God continued by himſelf & with his maieſty before the world was made. Sith it is ſo: let vs learne to referre ourſelues wholly to him, knowing it to be an intollerable thing that we ſhold ſo paſſe our boūds, & deſire to raūge out in iudging of things that we knowe not. That is one point which we haue to marke vpon this ſaying, Haste thou in all thy dayes commaunded the breake of the day? For before we were created, God hath already ſet all things in order, yea and that ſo well, as it ſhall be to no 60 purpoſe to carpe at them. VVherefore let vs humble our ſelues ſeing that god had ſuch a fatherly care of vs before he ſent vs into the worlde, that he prouided all things neceſſarie for vs aforehande. Furthermore, whereas here is mētion made of the morning light: let vs therin acknowledge Gods infinite wiſdome, and his power therwithall. If we were not inured to ſee the breake of the day: ſhold we not be ſore afrayde, when hauing ſeene the darkneſſe which did daunte and dull vs afore, ſodaynly as it were in the turning of a hande, wee ſee the whole worlde ſo inlightned as it is? VVoulde we not ſay it were impoſsible, if wee were not acquainted with it? But wee eſteeme not Gods working when it is once knowne vnto vs: and the woontedneſſe of it whiche hee gyueth vs, bringing vs to that vnthankefulneſſe: not of it ſelfe, but thorough our naughtineſſe. VVherefore not without cauſe dooth God ſay here, that whē a man looketh vpon the morning light, he muſt needes be abaſhed, if he conſider from whence it commeth. For although the Eaſt ſtandeth alwayes in one certayne Coaſte: yet notwithſtanding men ſee that the Sunne riſeth ſometimes higher, and ſometimes lower, according to the ſeaſons of the yeare. In VVinter time, bycauſe the Sunne is ſomewhat further off from vs, hee riſeth in a further Coaſt. And againe in Sommer time, as he draweth neere to vs, ſo riſeth he higher and higher, till he ſeeme to bee almoſte ouer our heades. To be ſhorte, like as the Eaſt, ſo alſo is the morning light. Now ſeeing there is ſuch an order, ſet out as it were by a payre of compaſſes, ſo as the Sunne ſwarueth not one hearebreadth from the circuite that God hath appoynted him, but commeth alwayes iumpe to the poynt: is it not a thing that we may well woonder at? VVee ſee that the Sunne neuer goeth out of his way, inſomuche that if a man marke all things well, hee ſhall finde that there is a diuerſitie in euery daye of the yeare, and yet notwithſtanding, if he compare one thing with another, yea euen through the whole yeare, he ſhall perceyue that all goeth in one continuall race: ſo as though the Sunne ryſe at one poynt [of the sky] too day, and at another too morow, and likewiſe do ſet: yet when the yeare commes about, he returneth agayne to followe the ſame trace whiche hee hath continued euer ſince the making of the worlde, keeping his orderly courſe in ſuch wiſe, as a man can nothing neere make a Clocke to keepe ſo iuſte compaſſe as the Sunne doeth in his going aboute. And what a maſſe is it? It is a thing much greater than the whole earth. Agayne, it were verie muche if hee had no greater race too go throughout all the whole yeare, than he goeth in one day: and yet neuertheleſſe ſeeing that he keepeth his order ſo iuſt, is it not a thing that ought too rauiſhe vs into woonderment, that we might honour the incomprehenſible maieſtie of God? Yes, if wee were not woorſe than brute beaſtes. VVee haue eyes and ſee not. God maketh his dumbe creatures too ſounde by imprinting his glory in them: and we heare nothing of that melodie. So then it is long of nothing but of oure owne naughty lewdneſſe, that we take not hold of Gods glory whiche is viſible to vs, and ſheweth it ſelfe to vs in all his creatures, and in the order which he hath ſtabliſhed in the worlde, and whiche hee maynteyneth as ſtedfaſtly as hee doeth nothing more. It is ſayde by and by, that the breake of the day ſpreadeth abroade and lighteth vppon all the wings (that is to ſay, vpon all the vttermoſt partes) of the earth. [Page] For in the Hebrue tongue, the woorde wing ſignifieth the borders or vtmoſt partes of any thing. Yee ſee then, that the lighte caſteth it ſelfe abroade, and ſpreadeth ouer all the worlde as ſoone as it is in it. VVhen wee beholde the darkeneſſe of the night, wee woulde ſay that there muſte needes bee ſome greate battell to chace the ſame awaye. Howe ſo? VVho is he that coulde rid the earth of darkeneſſe, ſo as men might ſee euerywhere about them, wheras they were earſte as good as ſhette vp in a dungeon? VVho woulde thinke that the light ſhoulde ſo preuayle 10 without ſome great and terrible battel? And yet notwithſtanding, the morning doeth no ſooner open his eyelids, but he ſheddeth forth his light ouer the vttermoſt partes of the earth: and anone after the Sunne commeth to take poſſeſsion of his dominion, according as God hath giuen him ſoueraintie ouer the day, to execute his office which he hath committed vnto him. VVe ſee he entereth poſſeſsion ſo ſwiftly, as we cāſcarcely cōceiue it in thought. As ſoone as wee open our eyes, the Sunne ſtryketh in his beames, & the darkneſſe is driuen quite away. Now, ſhall 20 we father this vpon the Sun which is a lifeleſſe creature? It is impoſsible. Then muſt we go to the VVorkeman, & acknowledge his Maieſtie to bee ſo excellent, as all men ought to humble thēſelues & to ſinke vnder it, & to giue their neckes to the yoke, in honouring the greatneſſe and excellencie which appeare in all Gods workes, & not repine any more againſte him whatſoeuer he do. For if wee muſt nedes be cōfoūded, & our wits faile vs in the things that are viſible & open before vs: nedes muſt we of good right ſtoupe & wayt for the full diſcouery of the laſt day,30 when the cace concerneth his incomprehenſible ſecretes. So then, let it nowe ſuffize vs to conceiue thoſe things by faith, which we cannot yet perceiue till wee haue learned more: which ſhall be when our good God hath bereft vs of this mortall fleſh, drawne vs home to himſelfe, and faſhioned vs like to himſelfe in glory. It is ſayd immediatly that the wicked ſhall be ſhaken out of the earth. Some expoūd this, that the Sunne ingendreth many diſeaſes, and therefore that when the day breaketh, it is as yee woulde ſay, a clenſing of the worlde from wicked men, in aſmuche as 40 ſome diſeaſe diſpatcheth them. But that agreeth not in any wiſe to the matter. For firſte and formoſt the breake of the day doth rather releeue men, foraſmuche as at that time we haue our bodies moſt weeldie and beſt diſpoſed. Yea and euen the poore ſoules that are ſicke, and haue beene turmoyled all the nyght, are ſomewhat cheered when morning is come, inſomuche as yee ſhall ſee them well eaſed by it. And that is the cauſe why the Prophete Malachie ſpeaking of our Lorde Ieſus Chriſt, calleth him the ſonne of Rightuouſneſſe, wherein hee taketh his ſimilitude 50 of the dayſunne, and of the things that we finde by experience, namely, that hee bryngeth vs health in hys wings, that is too ſay, in his beames, and that the ſame clenzeth the earth, and cheereth oure bodyes that were dumpiſhe with humors, according as wee knowe that the night bringeth ſuche things. And truely if the breaking of the day ingendred diſeaſes, good men ſhoulde be ſubiect to them as well as ill men. And therfore the fitteſt expoſition is, that the wicked ſhall be ſhaken out of the earth, that is to ſay, they ſhall be diſcerned or ſpyed out. For if 60 there were darkeneſſe continually: men coulde not diſcerne blacke from white. But when God hath ſo ſpreade out light ouer all the worlde, then it is ſeene howe euerie man behaueth himſelfe. True it is that the wicked ceaſſe not to misbehaue themſelues all the daye long: for they haue no feare of God, and although they bee aſhamed of men, yet fall they to all licentiouſneſſe, inſomuch as they ceaſſe not to play their looce prankes euen at high noone day: but yet do we perceiue ſome footeſteps of that which is ſpoken here. Things are out of order in the worlde, and yet notwithſtanding, Gods order appeareth in them, and is ſeene through them: ſo that wee may ſay, it is true that God giueth Satan head, & reſtreyneth not the wicked ſo much as he could do, but giueth them libertie to triumph in naughtines, & ſo are things in a broyle on the one ſide: and yet notwithſtāding, for the preſeruation of mankind, Gods intēt in ſending the light, is to repreſſe the wicked. For what a thing were it, if the wicked were not bridled by the ſecret prouidence of God? Surely we ſhoulde periſh at euery turne. Yea, and into what rage would Satan the driuer of them thruſt them headlong, if god wrought not in that behalf? VVe know that Satan is the deadly ſo of all men, & deſireth nothing ſo much as to make cleane riddance of all creatures, & to wipe the remembrance of God out of the worlde: and therfore needes muſt the order come of God, and the troubles and diſorder come of men. So then although the wicked do ſtill dwell vpon the earth in the broade day light, and put theyr diſorders in practiſe: yet doeth God continually diſcouer them, and by that meanes brydle them▪ ſo as the earth is after a ſort clenzed by the riſing of the Sunne, I meane not from vapours that had raigned in the night, nor from other corruptions that gathered toogither when the ayre was ſo thickned: but I meene that God purgeth or clenzeth the earth from wicked foll [...] ▪ by abridgiug them of theyr lybertie, bycauſe men can poynte oute the naughtipackes with their finger, and they are as then ſomwhat aſnamed: I ſay that euen the ſhameleſſe whiche haue (as ye woulde ſay) ſealed vp their owne eies, haue notwithſtanding ſome inward remorſe, ſo as they ſuffer not themſelues to ruſhe out into the extremitie of theyr lewdeneſſe. Thus yee ſee that the breake of the daye purgeth the earth after a ſort, howbeit not altogither, for God maketh dayly purgings. Now he addeth one other effect of the Sunlight: whiche is, that the earth taketh as it were a newe ſhape, and that the things whiche the earth conteyneth, ſerue it for a garmente when the Sunne ſhyneth after that manner. For in the nyght ſeaſon the earth is ſhapeleſſe, a man ſeeth nothing of it. It is then (as ye woulde ſay) a great Quamire, where nothing can bee diſcerned. But when the Sunne beginneth to riſe, it is as a man had taken pottes oute of a lumpe of earth, and made them and well trimmed them. Then is the earth faſhioned, which before was withoute faſhion. Therefore when God ſendeth the light of the daye, it is all one as if hee faſhioned the whole earthe by giuing it beautie, to the ende we ſhoulde beholde it with woondering: and ſo whereas it was naked, ſhet vp and barreyn afore, (at leaſtwiſe as in reſpect of our eyes:) he clotheth it againe. For heere the cace concerneth mens ſight. The earth in the night is as it were deſert and waſte, and there is nothing ſeene vpon it. But in the daytimes it is clothed agayne, bycauſe that whiche waye ſoeuer wee turne our [Page] eyes, we ſee the goodly deckings that god hath put vpon it, according as he ſayth, that he crowneth the yeare with his bleſsing: inſomuche that when hee repleniſheth the earth with frutes, it is all one as if hee did put on goodly garmentes, Crownes, Garlandes, and ſuche other things vpon it. VVhen we ſee that God worketh after that maner, haue we not whereat to bee aſtoniſhed, yea and cauſe to confeſſe that the greateneſſe of his woorkes ſurmounteth all our wittes, and that we vtterly fayle of them? For although wee may in parte taſte of his goodneſſe, power,10 wiſedome and iuſtice: yet notwithſtanding we muſte be fain at length in concluſion to crie out with Dauid, Lord how wonderfull & deepe are thy workes? They be a bottomleſſe pit, and who ſhall reherſe them vnto thee? True it is, that Dauid reſtreyneth himſelfe to recken vp Gods works, & not to babble of them without knowing ought of them. God then had ſhewed him that which he ſayeth: and we alſo may partly well iudge of the things that God ſheweth vs in the whole creation of the worlde, & in the order which he hath ſtabliſhed therein. There we ſhall ſee 20 ſome footſteps of his iuſtice, goodneſſe, power, and wiſedome (as I touched before:) but as for the comprehending of al things that we perceiue to the vttermoſt point, we ſhall come farre ſhort of that. Then muſt we be fayne to cry out with woonderment, Lorde how maruelous are thy works? Lo what we haue to marke in effect vpon this ſtreyne, where it is ſayde, that the earth taketh a new ſhape or faſhion, and that the things which God hath ſet vpon it, are as garments wherwith it is decked. And whereas this is done day by day: yet if common cuſtome inured vs not 30 vnto it, ſurely we would ſay they were wonderful things. VVherfore let vs learne not to meaſure the worthineſſe of Gods workes by our dayly inioying of them: but to be ſo much the more ſtirred vp to ſay, that there is a worker whome we muſt not touche to carpe at any of his doings, but rather ſubmitte our ſelues to him with all humilitie. Now God addeth immediatly, that the wicked ſhall not inioy the light, & that the loftie arme ſhall be broken. This ſerueth to preuent a queſtion that might be obiected. Howe now, [might ſome man ſay?] Seing that god hath ordeyned 40 the Sunne to giue light to the world, & ſet things in ſo goodly order: why ſuffereth hee the wicked too inioy that benefite? For hee ought to haue ſette it aſide for his owne children whiche ſerue and honour him. It ſhoulde ſeeme therefore that hee doth amiſſe in this cace, that the light of the Sunne is common both to good and bad. But truely, heerein we ought to conſider Gods goodneſſe the better, according alſo as our Lorde Ieſus Chriſt telleth vs. Follow your heauenly father (ſayth he) who maketh his Sun to ſhine euen vpon the vnworthy: therefore do good 50 to your enimies, & to ſuch as haue done you harme. Ieſus Chriſt would not haue ſpoken ſo, if he had not iuſte cauſe to glorifie god for inlightning the whole world after that maner, notwithſtanding that the moſte parte bee nought woorth and wicked. Howbeeit in this ſtreyne there is yet ſomwhat more ſhewed, that is to wit, that God calleth vs after a ſort to his iudgement, as if he ſhould ſay, True it is that the Sunne doth for a tyme ſhine vpon the wicked as well as vpon the good, & the one of them liueth as well as the other. But tarrie a whyle, for the wicked are not 60 heyres of the worlde: and although that as now they receyue that which belongeth not too them, and haue theyr eies open to receiue the light of the Sunne: yet ſhal they be vtterly bereft of it in the end. Therfore he ſayeth, theyr light ſhall be taken from them. VVhen he ſayeth their light, hee ſheweth that for the preſent tyme wee haue no more aduauntage (to outward appearance) than the deſpiſers of God and the heatheniſh ſort haue. For they draw the aire as well as we they haue the light as well as wee, and they eate and drinke as well as we. Ye ſee then that it behoueth vs to beare paciently ſuche mingling as nowe. Neuertheleſſe it is not without cauſe that God dooth heere lende the lyght vntoo the wicked. For it is too make them the more vnexcuſable, yea and in verie deede it is but ſuche a light as ſhal not continue with them for euer. But wheras we on our part do homage vnto God, as well for our life as for all the appurtenances therof: it is for that we ſhall be heyres of the worlde as his children: and not without cauſe doth S. Paule in the fourth to the Romanes cōuey the ſame to Abraham, & to all the faithfull. Therefore let vs learne that whenſoeuer the Sunne ſhineth, the ſame is a part of our inheritance: & foraſmuche as God hath adopted vs to be his children, the Sunne is a detter vnto vs, and we may recken it as a parte of our goodes. As muche is to bee thought of our eating and drinking, and of oure inioying of all the things that the earth bringeth foorth. It is not due to vs on Gods behalfe, but it proceedeth of his meere liberalitie. But forſomuch as he hath chozen vs too be his childrē, & we do with a pure hart claime him to be our father: the earth oweth vs nouriſhment, and al creatures are in our hand, that is to ſay, we may vſe them freely. And the ſame vſe of them ſhal continue to vs for euer: not that wee ſhall haue any neede too eate or too drinke, when we be once gone out of this world: but my terming of the vſe of them to bee continuall or euerlaſting, is for that it is bleſſed and bliſſefull: and oure preſente vſing of Gods creatures is a helpe to further our ſaluation: for by that meanes god maketh vs to feele his goodnes & loue. And when we be made partakers of the heauenly glorie, the worlde ſhall then be more ours than euer it was, notwithſtanding that we ſhall not haue any neede of meate, or of drinke, or of rayment. For yet ſhall we haue a better and perfecter poſſeſsion of it than wee haue at this daye. So then, not without cauſe doth God adde heere, that the light which the wicked haue, & which they claime to themſelues, ſhall be taken from them. And that may ſerue vs for a declaration of that whiche was touched afore, namely, that the wicked ſhall be ſhaken out by the breaking of the day, that is to ſay, that they will diſguiſe themſelues, but oure Lorde doth then reſtreyne them, and that although there bee ſome diſorder, yet men ſee ſome order intermedled with it, whereby the greate troubles are aſſwaged, whiche without that, were ynoughto deſtroy the whole worlde. Therefore if nowadayes wee ſee that the wicked maye boaſt of their hauing of the light as well as wee, yea and (which woorſe is) that they haue their full ſcope, and that the poore children of God are troden vnder foote, troubled and put to open ſhame, and ſcarcely haue wherewith to feede themſelues ſlenderly: it behooueth vs to beare it paciently. And why? For in the ende the light ſhall bee taken from the wicked. It is ſayde alſo, that the loftie arme ſhall bee broken. By the loftie arme, God betokeneth the [Page] power and credit which the wicked haue in the worlde, in aſmuch as hee giueth them their full ſcope for the exerciſing of his children: for it is for our behoof to be tamed. If we had the world at will, we ſhould no more know what it is to beare Gods yoke. therefore it behooueth vs too paſſe through the troubles & diſorders that are ſeene. Alſo it is to trie our faith: for had we a Paradiſe here in this worlde: where were our hope? VVe coulde not be moued to ſeeke the ſpirituall life. Yea and although wee be as miſerable as may be: yet can we not perceyue that there 10 is a better ſtate to be deſired: and what would we then do if we had all things as we woulde wiſhe? So then it is requiſite that God ſhould quicken vs vp to ſeeke his kingdome: & that is the cauſe why he giueth the wicked their full ſcope, and ſuffreth them to lift vp their arme. Truely it is a very ſore and trouble ſome temptation, when we ſee the wicked to be after that ſort as it were Lords and maſters of the world. And wherof commeth that, but bicauſe God hath reached them his hand, and is minded to magnifie them after that faſhion? VVe ſee then that the ſillie 20 weaklings ſhall be troubled: but let vs content ourſelues with that which is ſaid here, namely that the armes of the mighty ſhalbe cruſhed & broken in the end. So thē as oft as we ſee the wicked beare ſway in pride and crueltie, and vaūt thēſelues of their credit: let vs reſort to this doctrine for our cōfort: that is to wit, that wheras they haue their armes vpō vs as now, & it ſeemeth that they ſhould break our heads: God can welynough brooſe and breake them aſunder. And therefore let vs tary paciently till God performe that which he hath ſpoken, & then ſhall we not be 30 diſappointed, ſo our mindes be quiet to giue place to his prouidēce. For he knoweth the conuenient times of working, and it is not for vs to appoynte him any thing. Furthermore, the wicked ought here to bethinke themſelues wel. True it is that this doctrine ought to ſerue chiefly to the comfort of the faythfull, that they may be vphilde in the mids of their aduerſities and oppreſsions, when men trouble them and wrong them. Let them at ſuche tymes call to remembrance, that the armes of the wicked muſte be aduanced for a time, vntill God breake them. Yet notwithſtanding 40 the holy Ghoſtement alſo too threaten the wicked, bicauſe they bee ſo outrageous, & beare themſelues in hande, that they be able to woorke woonders, and remoue mountaynes. God ſayth to vs in one worde, Tarie yee till the armes that are nowe lifted vp bee broken: and that muſte needes come to paſſe. VVill wee not then haue God to bee our enimie and aduerſarie partie? Lette vs not lift vp our armes: that is to ſay, let vs not ſtretch them out (as the Scripture ſayeth) to committe outrages: Let vs not go aboute to hurte or harme our neyghbours,50 but let euery of vs modeſtly conſider what is lawfull for him. Lette vs ſo reſtreyne our armes, as they may be ruled by Gods woorde, and no man preſume beyonde his owne calling. If we proceede after this maner, god wil alwayes giue vs new ſtrength. And although our armes be wearied, yet will he ſtrēgthen them againe in the end, according alſo as he ſayeth, that the doctrine of the Goſpell muſt ſerue to ſtrengthen vs when we be weake. But who ſoeuer lyfteth vp his arme alofte, that is too ſay, whoſoeuer taketh more vppon him than he ought to doo, muſte 60 in the ende haue his armes broken by God. For God is an enimie too all theſe greate takers vppon them, whiche mounte vp ſo hyghe in pryde, and haue no myldneſſe in them. Thus muche concerning that poynte. Nowe it is ſayde by and by after, Diddeſt thou euer atteyne to the drops of the Sea? The Hebrue woorde which God vſeth heere, betokeneth Teares, for it commeth of a worde that ſignifieth to weepe or ſhedde teares. And if a man tranſlate it, vnto the greate deepes of the Sea: the woorde will alſo very well agree with it. But by the waye it behooueth vs too marke the ſimilitude: whiche is, that God meeneth that the ſprings whiche are in the greate deepes, are as Teares. VVhence commeth the infinit abundance of water in the Sea, but of the droppes that are there, whereof flowe the waters? Nowe the ſayde abundance is as it were Teares. And ſurely the welſprings are termed (as ye woulde ſay) the eyes of the earthe. For looke as the eyes doo ſhedde foorth teares in a man: ſo doo the fountaynes ooze oute moyſture in the earth. God therefore in this ſtreyne vſeth that ſimilitude and ſayth: Come on, diddeſt thou euer go downe into the bottome of the Sea, to ſearche out the drops that it yeeldeth forth? That is to ſay, didſt thou euer enter into the depes, to ſee the waters that ſewe out there, and to know whence the abundance cōmeth which thou ſeeſt, and wherat thou art abaſhed? And for the better confirmation heere of, hee addeth, Haste thou ſeene the gates of Death? or hast thou behilde the gates of the ſhadowe of Death? Here and in the things that he will adde afterward concerning the greate roomth or largeneſſe of the earth: he intendeth to ſhew in effect, that our wittes are to ſlender & feeble, to cōprehende what is in the things that are moſt apparant and neere vnto vs: and that we muſt needs (ſpite of our teeth) confeſſe that god ſheweth vs ſuch wō ders, as ſerue too rauiſhe vs aboue all our vnderſtanding. Then if we be inforced to confeſſe that there is ſuch wiſedome in God, yea euen in reſpect of his works which are open to vs, & which he ſheweth vs as it were with his finger: what ſhall we doo in the things that are hidden, and which he reſerueth to himſelfe till the laſt day? As when he ſuffereth or appointeth many things to be done in the world, which ſeeme ſtraunge and ſecrete to vs, & wherin we perceyue no reaſon, for they be [perchaunce] ſome of his ſpirituall Secretes. VVhat will we ſay to them? If wee cannot comprehende the things that are heere as it were before our feete, and wherevpon wee treade, I ſay if wee can not faſten vppon them: what ſhall wee ſaye too the things that are aboue Heauen, and whiche ſurmounte all creatures, and outreache the common order of nature? Lo in effecte what Gods meening is. But nowe lette vs learne when our wittes are too eger in iudging of things that are not lawfull for vs, let vs learne (I ſay) to thinke vpon the Sea, and vppon the deepe places of the waters, and ſay, Go too wretched wight, what intendeſt thou too doo? It is ſayde that Gods Secretes are ſo deepe a gulfe, as a man can neuer come too the bottome of them: and that thoſe gulfes doo farre exceede the gulfes of the Sea. Canſt thou but drayne a Ryuer, to ſee from whence the waters ſpring? No, thou canſt not ſo muche as conceyue what the ſpring of a little fountayne is, whereoutof neuertheleſſe there iſſueth a greate Brooke. VVhen thou haſt bethought thee throughly, thou canſt not tell howe too drayne out a Riuer or a Fountayne: and howe canſt [Page] thou then enter into the gulfes of the ſea, too ſpie out by inchmeale whence that abundance of water commeth, which is gathered togither there? Nowe if thou comprehendeſt not a materiall thing: how dareſt thou pleade againſt God, and be ſo raſh & ful of preſumption, as to reply againſt the iudge, & to go about to ſubdue him vnto thee? Lo what we haue to marke vpon this ſtreyne. True it is that this doctrine ſeemeth to be common among vs: and there is no man but he vnderſtandeth it. But what for that? Do we fare euer the better by it? [No no:] we ſee 10 that euery man taketh leaue & libertie to iudge fooliſhly of Gods works. And why? Bicauſe we be not acquainted with oure owne ſmalneſſe, nor haue at any tyme learned that God intendeth to holde vs in awe, to the ende wee ſhoulde not preſume aught of our ſelues, when he giueth vs ſuch inſtructions here bilowe. VVe nede not mount aboue the cloudes to know the incomprehenſible maieſty of our God: let vs but caſt downe our eyes, and looke to our feete (as I haue ſayd afore) & we ſhall be confounded out of hand. How then ſhould it be poſsible for vs to enter 20 into the ſecret purpoſe of our God, to know al things ſo as nothing might eſcape vs? Our nature were rather to go downwarde than to mount vpward. VVho is he then that hath giuen vs wings to ſtie ſo high? Nay we be ſo lū piſh, that we fall alwaies to the ground: and yet notwithſtanding, if we looke but euen vpon the things heere beneath: beholde they be as bottomleſſe pittes to ſwallow vs vp. And howe ſhall wee then mount vp to heauen, too ſearche the things that God hath ſhet vp there? Muſte it not needes be a marueilous ouerweening, and ſuch a one 30 as cōmeth of forgetfulneſſe? For if we had but one drop of ſettled witte, ſurely we would rather learne to be modeſt. Yee ſee then, that this doctrine is not ſuperfluous, at leaſtwiſe if men woulde put it well in vre. But for a concluſion let vs learne, that God hath granted vs a ſingular benefite, forſomuch as in this our weakneſſe & rawneſſe of vnderſtanding, hee hath gyuen vs a farre better thing than the ſight of the bottomleſſe deepes. VVhy ſo? For in the Lookingglaſſe of his Goſpel he maketh vs to behold the ſecretes of heauen, ſo farre foorth as is expedient for vs. Yea, I ſay ſo farre as is neceſſary for vs: for it is not for vs to follow our owne fooliſh and inordinate luſtes: but we muſt cōtent our ſelues with that which God openeth vnto vs, & not be curious in ſearching beyond his word. Let it contente vs that hee inlighteneth vs with his holy ſpirite, to the ende wee may iudge of his woorkes as becommeth vs. And if we do ſo, then ſhall the thing be fulfilled whiche Moyſes ſayeth: namely, Say not any more, who ſhall go downe into the deepes? VVho ſhall climbe vp aboue the clowdes? VVho ſhall go ouer the Sea? Beholde, the woorde of God is in thy mouthe, and in thine heart: Content thy ſelfe. So then, ſeeing that God granteth vs this prerogatiue of teaching vs all things in his ſchoole which hee knoweth to be for our profite: it is as good as if he made vs to paſſe ouer the ſea, or to go down into the deepes, or to climbe aboue the clowdes, or (to be ſhort) to come as it were into his boſome. VVhat deſire we more? Then let vs bee contented with the knowledge whiche hee gyueth vs as nowe by his woorde, and by the learning of his Goſpell, wayting till hee diſcouer it more fully and largely vnto vs, which ſhall then come to paſſe, when hee maketh vs to ſee the things face to face, which we ſee now but in part.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vs ſo to feele them, as we may thinke better vpō the wantes and corruptions of our nature than wee haue done, to the end that we diſtruſting ourſelues, and being vtterly at our wittes end, may run vnto him, & not deſire any thing but that he will ſo gouerne vs, as wee may bee clenzed from all our vices, & ſo reformed after his image as all the ſinfulneſſe of our nature may be beaten downe & killed, to the ende that we feeling how his power hath wrought ſo in vs, may glory in nothing but in his meere goodneſſe. That it may pleaſe him to graūt this grace not only to vs, but alſo to al people and nations of the earth, bringing backe al poore ignorant ſoules frō the miſerable bondage of errour and darkneſſe, to the right, &c.

The Cl. Sermon, which is the fourth vpon the .xxxviij. Chapter.

18 Haſt thou conſidered the large places of the earth? tell if thou knovve all this?

19 VVhich is the vvay vvhere lyght dvvelleth? and vvhere is the place of darkeneſſe?

20 That thou maiſt receiue it into his boundes, and vnderſtande the pathes of his houſe?

21 Haſt thou knovvne before thou vvert borne, though thy dayes be many in number?

22 Haſt thou entred into the treaſures of the ſnovve? Or haſt thou ſeene the treaſures of the Haile?

23 VVhich I haue layde vp for the tyme of aduerſitie, and for the day of vvarre and battel?

24 By vvhat vvay is the light parted? and is the Eaſt vvinde ſcattered vpon the earth?

25 VVho is hee that hath deuided the courſe of the Rayne, and the vvaye for the lyghtning of the thunders?

26 To make it rayne vpon the land vvhere no perſon is, & vpon the vvilderneſſe vvhere is no mā.

27 To fill the vvild and vvaſt places, and to make the budde of herbes to come foorth?

28 VVho is the father of the rayne? or vvho hath begotten the droppes of the deavve?

29 Out of vvhoſe belly came the yce? and vvho hath ingendred the froſt of the heauen?

30 The vvaters are hidden as a ſtone, and the face of the deepe is frozen.

31 Canſt thou reſtreine the pleaſantneſſe of the Pleyades? or vntie the bandes of Orion?

32 Canſt thou make the Mazzaroth to come forth in their time? or canſt thou guyde Arcturus vvith his Sonnes?

[Page] ALthough the matters that are reherſed heere do ſeeme to bee none other than ſuch as are commōly knowne already: yet if wee looke well too all things, euery man will deeme it needeful that our ouerweening ſhould be repreſſed, not with a woord or twayne, but with long declaracions, ſuch as God maketh here. For although we haue graūted that our wits are to weake to comprehend Gods works: yet notwithſtanding there needeth but the turning of a 10 hand to leade vs into ſome fooliſh curioſitie and preſumption: and that foolehardineſſe caryeth vs away headlong like a madneſſe. And therefore let vs not thinke it ſtraunge, that our Lorde vſeth here ſo long talke to make vs perceiue how it is not for vs to iudge of his works, but that it is ynough if wee know them in part according to our rudeneſſe, and that he giue vs ſome taſte of them. And that is the meane wherby we ſhall to our profite beare away the things that ſhall bee ſpoken thereof. Now let vs looke vpon that which is ſayd heere. Mention is made of 20 the earth, and God demaundeth whither a man be able to meaſure it or no. And there is a dubble meaſuring of the earthe. The one is too knowe of what largeneſſe the worlde that is inhabited is of: and this may after a ſort be comprehended by coniecture. Alſo there is the whole earth in it ſelf in comprehending the ſame parte that is ſo couered with the ſea as it is not ſeene: and it is impoſsible too iudge of the greatneſſe of that. But put the cace that men could determine of euery whit of it: yet notwithſtanding when men had knowne ſuch a miracle, they 30 ought too bee abaſſhed at it and too glorifie the maker. So then, it is not without cauſe that God demaundeth whither we be able to do it or no. Neuertheleſſe it is impoſsible. For (as I ſayd afore) ſcarſly haue men any ſubſtantiall proofes whereby to know the length and bredth of the world that is inhabited. And if a man ſpeake of the whole maſſe and bodie of the earth: it is impoſsible too bring it too paſſe, that the largeneſſe therof ſhould bee knowne. There is not then any wit of man that atteyneth thervnto. And what a thing is it then to go about to incloſe 40 the maieſtie and ſecret purpoſe of God within our vnderſtanding? It is ſayd that God holdeth the earth as if I hild three or fowre graynes of duſt in my hand. I neede not to open my hand for it: I keepe my hand ſhet, & yet hold the duſt ſtill within it. God vſeth the ſame ſimilitude by his Prophet Eſay, too ſhewe that when wee ſpeake of him, or think of him, we muſt not meaſure him by the things that are ſeene. For the earth is infinite in reſpect of vs, and yet notwithſtanding he can hold it cloce in his fiſt: that is to wit, there is no proportionable reſpect 50 betwixt his incomprehenſible being & ineſtimable glory, & the whole maſſe of the earth as great as it is: the earth is nothing at all in compariſon of thoſe. Yee ſee then that the thing whiche we haue to marke in this ſtreyne, is that when we conſider that the earth is of ſo greate largeneſſe as it outreacheth our vnderſtanding: it behoueth vs to be well aſſured, that he which holdeth it or is able to hold it in his fiſt, hath another maner of greatneſſe in himſelf, & therefore that there is no more for vs to do, but to confeſſe our owne feebleneſle, and that wee bee to rude and 60 groſſewitted. Herevpon let vs honour him, and acknowledge that all his doings are of ſuch perfection, as there is no fault to be found in them, and that it is not for vs too replie againſt him, bicauſe we be to ignorant. Thus ye ſee what we haue in effect to gather vpon that which is ſayd here. By and by after there is ſpeaking of the way of light, and afterwarde of the thunder and lightnings, according as mention was made of them afore. And not without cauſe is this matter repeated. For (as wee ſawe yeſterday) as ſoone as the breake of the day appereth▪ the whole world is by and by lightned throughout, and the wings of the Earth, that is to ſay, the vttermoſt partes of it are diſcouered, ſo as the earth taketh a newe ſhape, and al this is done in one inſtant of time. Seyng then that ſuch a miracle appeareth before our eyes: is it not reaſon that God ſhould bee gloryfied thereby? And if wee will needes play the iolie felowes here: do we not deſerue to be puniſhed for our ouerweening, and too be laughed to ſcorne at Gods hand for this fooliſh luſt of ours, which we haue to comprehend the things that are to high for vs? By what path ſhould the light go? Is it in vs to appoynt it? If we would appoynt it his way how farre and wyde it ſhould ſpreade, how is it poſsible for vs too go beyonde the whole maſſe of the earth, [...]nd too attayne to the vttermoſt part of the worlde? VVhat a furious madneſſe were it for vs to preſume to iudge of Gods wonderfull workes? Sith we cannot conceyue howe it commeth to paſſe that the light is ſo ſoone ſpredde abroade, when it hath once taken poſſeſsion by the name of the Sunne, to reigne ouer the day? So then let vs learne to exalt God in ſuch wiſe in all his creatures, for the greatneſſe and highneſſe of his workes: that wee on oure ſide acknowledging our owne ſlenderneſſe, may be as it were brideled to humble our ſelues before him. For, the way for men to honour God accordingly, is by no mean [...] to glorie in themſelues, nor to take any thing vppon them aboue him. For if I magnifie God neuer ſo muche, and in the meane whyle, will needes bee as his companion: to what purpoſe is that? VVee cannot doo God greater wrong, than to compare our ſelues with him, or to deſire to abace him vnto vs, to ſay that hee ſhoulde bee our mate and fellowe. God then ſhall neuer bee duely honoured of vs, excepte wee bee firſte as it were brought to nothing, and that wee acknowledge that there is nothing in vs but wretchedneſſe. Lo what wee haue further too beare in minde, when mention is made heere of the way whiche is hilde by the light, eyther when it ſetteth, or when it ryſeth too the worlde. It is ſayde afterwarde, That no man knoweth the treaſures of the Snow and the Hayle. It is not here only that God vſeth the ſame ſimilitude of treaſures. For when he ſpeaketh of any of the chaſtizements whiche hee ſendeth vpon men, he ſayth he hath terrible ſortes layde vp in his treaſures, which no man knoweth of. And this ſimilitude importeth twoo things. The one is, a greate ſtore (for a man will not ſay that a dozen of Frenchecrownes are a treaſure, but there muſt bee a greate maſſe or quantitie of them:) and the other is, that a treaſure is hidden or layde vp. Therfore whē God ſpeaketh of the treaſures of ſnow and hayle, he meaneth that there is a ſtore of them ſo far paſsing the vnderſtanding of man, as wee muſte needes bee aſtoniſhed too thinke vppon it: and therewithall he betokeneth alſo that the cauſe thereof is hidden from vs. [Page] VVee ſee the Snowe and the Hayle wellynough: but doo wee perceyue any thing of the making of the hayle and ſnowe? Doo wee knowe howe it commeth too paſſe? True it is, that the Philoſophers can well diſpute of it, and men ſhall ſee ſome cauſes by them alledged: But yet is that a verie ſmall inſight of the wonderfull order that God hath ſet in nature: hee hath a ſecrete priuitie by himſelfe whiche is further off from the reache of our capacitie, ſo as wee come ſhort of it. Nowe wee perceyue wherefore God ſpeaketh after that maner 10 of the Treaſures of Hayle and Snowe. It remayneth that we put the ſame doctrine in practiſe. VVhiche of vs is able too make one handefull of Snowe by arte or cunning? VVho can turne the water or vapours into hayle or hoarefroſt? Let men beate their braynes aboute it as much as they liſt, yet are they neuer able to compaſſe it. VVe cannot make one heare of our head white or black. Now ſith it is ſo, haue we not cauſe to magnifie the ineſtimable power of God when he couereth the whole earth with ſnow? VVhence taketh hee ſo greate a quantitie of 20 waters? Truly men will ſay it is ingendered in the middle roomth of the ayre which is colde, and that when a great quantitie of vapours bee drawne vp thither, at length the ſame cōmeth togither and freezeth, & thereof ingendreth the ſnow: & if the ſame ſtuffe be more harder bound, thē is hayle ingendred, bicauſe the thing is become more faſte and ſubſtanciall. Men may well ſay ſo, and it is true: but yet is it not a ſtraūge thing that in ſo ſhort a time, ſo great ſtore ſhould vtter it ſelfe, whiche had bene hidden afore? Sometimes the weather ſhall be very fayre in winter, and 30 within a two or three dayes the ſnow ſhall fall a twoo or three foote deepe vpon the ground? I pray you ought not ſuch a change to make the heares ſtand vp ſtiffe vpō our heades (at leaſtwiſe if we were not to dull) to the ende to leade vs to ſome feare of God? Furthermore, if wee bee rightly minded, ought we not to be moued to beare ſuch reuerēce to our God, as to acknowledge his power to be ſo high aboue vs, yea euen in the viſible & earthly things, as it giueth vs cauſe to glorifie him by cōfeſsing our own ignorance? Yee ſee then what we haue to gather vppon 40 this worde Treaſure, for the well applying thereof to our owne vſe. Beſides this, let vs call to minde how it is ſayd in the ſong of Moyſes, That God hath his chaſtizements layd vp in his treaſuries, which we comprehende not: to the ende we ſteppe not out of ſquare as wee ſee men do, which oftentimes worke ſpite agaynſt God, bearing thē ſelues in hand, that they be ſcaped Gods hand. For if hee haue deliuered them from any incōuenience: it ſeemeth to them that the worſt is paſt, and ſo they doo but ſhake their eares, as the Prouerbe ſayth. Let vs call too minde 50 this which God telleth vs: know ye (ſayth he) the roddes that are layd vp in my treaſures? As if he ſhould ſay, whē I ſhall haue beaten you after one faſhion, and afterwarde haue pitied you, thinke not your ſelues too be quit for all that: for I haue other meanes which you cannot cōceiue. VVhen wee haue bene chaſtized after one maner, there are a doozen ſcourges mo whiche you neuer thought of. Therefore ſtand ye in feare of me, and preuent mine anger, and tempt me not hereafter, leaſt I vtter my ſcourges more and more vpon you. And that is the cauſe why it is 60 ſayde here, that God keepeth the treaſures to the time of aduerſitie, and to the day of incounter and battell. As who would ſay, they be his artillerie, his ſpeares & his ſwords wherewith to fight agaynſt his enimies. No doubte but God in vſing this ſimilitude of incounter and battell, ment too betoken that if wee haue any warre with him, he is fenced and furniſhed alreadie after ſuche a ſorte, as wee muſte needes go by the worſe: for wee haue no ſtrength nor power too ſtande agaynſt his hande▪ VVee may well put on armour, and aſſemble all the ayde of the world: but which of vs can ſcape his hande when he ſhall haue ſet al his creatures in battell after that maner againſt vs, and commaunded them too gyue charge vppon vs? And therefore lette vs learne firſte of all, that Godneedeth not too borowe helpe, when he would be auendged of his enemies: it is ynough for him to determine it in his owne purpoſe, or too ſpeake the woorde, or to ſhewe but his will: and immediatly both heauen and earth will bring him armies out of number. For ſith hee couereth the earth a foote or twayne thicke with ſnowe, is hee not able to ouerwhelme vs when he liſteth? thinke wee that his power is abated that hee cannot ſende ſnowe thirtie poles deepe aboue our heads? Againe, ſometimes wee ſee the earth frozen, and the winde dothe ſo binde it as it becommeth as harde as yron: and what letteth that God ſhoulde not leaue it alwayes in the ſame plight? Lette vs marke then, that God needeth not to make any great preparation to incounter his enemies, and to put them to the foyle. Let him but onely ſay the woorde, and the whole world ſhal be on fire, and there is not that creature which ſhall not ſerue to deſtroy men. Sith we heare this, lette vs learne to ſtoupe vnder the mightie hand of our God, and not make warre with ſo mighty a Lord: for what ſhall we gayne by it? Then let vs learne to obey him: for eyther we muſt be vphild by his hand, or elſe we muſt haue it againſt vs, there is no meane betweene thē. True it is that God will beare with vs for a time, according as it is ſayd that he wayteth for menne as it were in couert: but yet muſt we needes be vnder his protection, or elſe haue him our enemie, and ſo will it appeare in the ende. Therefore lette vs yeelde our ſelues vnto him that he may preſerue vs and wee continue vnder his gouernance: and if he be the keeper of our welfare, lette vs aſſure our ſelues that wee be ſafe agaynſt bothe hayle and all other ſtormes and tempeſtes. And why? For the hayle is not ingendered of it ſelfe, nother doth the ſnowe fall without his commaundement: they are bothe of them his treaſures. VVhen a man liſteth, he will lay forth the things which he keepeth locked vp: and euen ſo is it with all creatures, for God ſendeth them foorth at his pleaſure. Therefore we neede not to feare the haile nor the ſtormes, ſo long as we be in Gods keeping: but contrarywize we muſt needes be diſquieted and vexed continually, if God be agaynſt vs. And herewithall let vs marke howe it is ſayde, that he reſerueth them to the day of battell, and to the day of aduerſitie. As if he ſhould ſay, men neede not to vaunt themſelues as they be wont to do, when God ſcourgeth them not: for proſperitie doth ſo rocke vs aſleepe, as we bethink vs not of our faults, nother enter into account with our ſelues, to know in what cace we be to Godward: but as long as wee haue any reſpit, we be like euill paymayſters and vnthrifts that waſt away all. For he paſſeth not for the owing of a hundred [Page] crownes ſo long as he is not called vpon nor his day of payment come: but he maketh good cheere ſo long as he hath one pennie in his purſe. Euen ſo play wee with God. If he giue vs any reſpite, wee do nothing elſe but ruffle it out, and we thinke nomore vpon him. Therefore according to that whiche is ſhewed vs here, if God ſende nother hayle nor thunder, nor skare vs one way or other from heauen: wee muſte not therevpon runne aſtray, nor fall aſleepe. And why? For he can ſpie fitte time too chaſtize vs. Then lette vs preuent him, and not tarie till 10 the day of battell come. For when the trumpets ſounde alarme & the battell is ioyned, it is to late then to ſay, let vs fall to compoſitiō, let vs deuize ſome meanes of agreement: yea, yea, for the tyme is paſt. VVherefore whyle God forbeareth vs, and giueth vs leyzure to bethinke our ſelues, ſo as wee haue as it were a time of truce to looke about vs, and to enter into iudgement of ourſelues. Let vs preuent his rigour, and become our owne iudges, to the end that we be not iudged of him, and let vs cōdemne our ſelues, to the intent wee may bee quit by his infinite 20 grace and goodneſſe. Thus ye ſee what we haue to marke vpō this ſtreyne where mētion is made of Gods reſeruing [of things] to the day of battell: namely that it ſerueth to ſhew, that wee haue warre with him before it come to the giuing of the onſette: like as when warre is proclaymed betwene two princes that are enemies, there will be many bickerings, as they go abrode for booties and forage: but when it cōmeth once to a pitched field, then is it knowne who hath wōne or loſt. Euen ſo is it with vs when we diſpleaſe our God, & plucke our ſelues from his hand, & become ſtubborne againſt him: for then is open warre proclaymed on our ſide. VVe defie not god with our mouth, nother do we ſend a herault to him to defie him: but yet foraſmuch as our ſinnes proceede of a furious rage, it is a proclayming of warre agaynſt him. And ſeing he is our enemie, what tarie we for? neuertheleſſe the battell is not giuen at the firſt day, but God letteth vs alone ſo as wee ſtand vp ſtill for a time. But let vs looke to come to ioyning of hand ſtrokes at length, howbeit in looking for it let vs not linger for it: that is to ſay, lette vs bethinke vs 40 of it a long whyle afore hand, but let vs not welter in our ſinnes and wicked deedes, leaſt wee kindle the fire of his wrath by caſting more wood into it to make it too conſume vs. Vpon the knowledge hereof, let vs take the aduauntage of the tyme, and craue pardon at his hand. Beholde then what wee haue too marke yet further. True it is that God doth oftentimes puniſhe the rightuous as well as the vnrightuous both by hayle and tempeſts, (for afflictions are common to bothe parts, and contrarywiſe he maketh the Sunne to ſhyne both vpon good and bad:)50 but yet behoueth it vs too bee alwayes perſuaded, (as the Scripture telleth vs) that they be Gods ſcourges, whereby he intendeth to correct our ſinnes in ſending vs hayle, tempeſtes, and ſuche other like things. Yet notwithſtandyng the rightuous haue whereof to reioyce: For they know that Gods chaſtizing of them is through a fatherly good will, to the ende they ſhould not periſh, as S. Paule ſayeth: The temporall chaſtizements ought to put vs in minde of our ſins, according as they be records of Gods diſpleaſure. Neuertheleſſe if we walke in his feare, & put 60 our truſt in him: he will alwayes pitie vs, and handle vs with mercie & not with rigour: and although he correct vs, yet ſhall it be for our profit & welfare. God thē ſheweth well by outward ſignes that he maketh warre agaynſt thoſe that ſerue him and walke in his feare. But yet what ſoeuer befall them, all redoūdeth to their welfare, bycauſe he abateth his rigour towards them, and maketh the temporall chaſtizements to ſerue thē for medicines & ſalues, notwithſtanding that generally corrections do put vs in minde of our ſinnes▪ and therewithall ſhewe vs that we be at warre with God, and that we deſerue to haue him fight agaynſt vs, and arme all his creatures too our deſtruction. Lo in effect how wee ought to practize this texte. Nowe conſequently it is ſayde, that God will rayne vpon the wilderneſſe where noman dwelleth, and that the earth ſhall be ſo moyſtened as it ſhall yeeld frute. VVherin this matter is ſtill cō tinued, namely that God worketh after ſuch a ſorte euen in the common order of nature, as wee bee abaſhed and our wittes bee dazeled at it. No doubt but wee ſhall ſee his doings, yea and conceyue ſome reaſon of them: but yet when wee haue caſt our cardes throughly, wee ſhall alwayes bee driuen too conclude, that Gods wiſedome is hidden from vs, (I meene euen in all theſe manifeſt things) and that there is a cauſe aboue vs wherevnto wee bee not able to reach. Therefore it behoueth vs alwayes to come backe too this poynt, to comprehende throughly what is conteyned here. VVee ſee the rayne fall, and wee know in effect that it is ingendered of vapours: but when wee ſee that the rayne cauſeth the earth to budde, yea and that the very wilderneſſes where dwell no inhabiters wexe greene alſo: wee ſee a thing to wonder iuſtly at. It will trouble a man curſtly to water a garden: and for all his trauell and labour he can bring nothing about, except God giue influence from heauen. All the waterings in the worlde will do no good, vnleſſe ſome rayne or dewe fall from heauen. One of theſe hath more workfulneſſe in it, than all the waters that can be brought by mannes deuyce. Therefore when wee ſee the deſertes growe greene: therein God intendeth to ſhewe by aſſured tokens, the effectualneſſe of the rayne whiche he ſendeth. For in little Gardines men are continually watering of them, and afterwarde commeth the rayne and the dewe, ſo as things growe there euen apparantly to ſight. But looke vpon a waſte grounde whiche is burnt vp too day, and noman watereth it, and the ſoyle is drie of it ſelfe: and yet notwithſtanding God maketh it to bryng forth abundance of hearbes and graſſe, by meanes of his rayne. Sith wee ſee ſuch things: the more familiarly that God ſheweth himſelfe to vs, the iuſter cauſe haue wee to glorifie him: and if we do it not, we cānot by any meanes excuſe our ſelues of vnthankfulneſſe. Is it not a greate matter that we ſee Gods miracles with our eyes, (yea he poynteth vs to them with his fingar, and the thing is not ſeene onely once in a mans life, but it beginneth newe agayne day by day): and yet notwithſtanding wee thinke not rightly vpon them? VVee tread vpon the graſſe with our feete, and yet we vouchſafe not to caſte our eye thither to ſay, bliſſed be God that maketh the earth beare frute after this ſorte. Furthermore let vs therewithall bethinke vs of our owne rudeneſſe and dulneſſe: I cannot tell how one braunche of an hearb ſpringeth forth: I ſee it with mine eye, but the cauſe of it is ſo hidden from me [Page] as I am at my wittes end. I ſee that whē a grayne of corne rotteth [in the earth] it ſpringeth agayne, and bringeth forth a number of graynes for the nurriſhment of men. I ſee all theſe things: and are they not all of them miracles of God? and yet for all that, I cōsider them not as I ought to do. Surely a man woulde thinke at the firſt bluſhe, that this leſſon were ſuperfluous, and that it were a needeleſſe thing to treate of the growing of corne and graſſe. For doth not euery man ſee it▪ And are wee not well ynough acquaynted with it? Yes truely: but yet for all that, who 10 is he that yeeldeth God his due honour? Do we not deface his glory and maieſtie aſmuch as we can? Therefore this knowledge which wee weene to haue, ſhall make vs the more guiltie, bicauſe our vnthankfulneſſe be wrayeth it ſelf therein. But howſoeuer the world go, let vs alwaies beare in minde, that euen in the baſeſt things, there is an incomprehenſible wiſdome of God. VVe will perchaunce ſay, that this is knowne both to great and ſmall: but if we come once to the ſouerayne cauſe, it will bee found that euen the wizeſt of vs are to ſeeke in that behalfe: and the 20 more that they would ſhew the fineneſſe of their wit, the more will God be auendged of their pryde, according alſo as it is good reaſon, that he ſhoulde make vs perceyue how wonderfull his woorkes are, and that when we haue any knowledge of them, the ſame is but in parte thereafter as it pleaſeth him to deale it vnto vs, and that (as hath bene ſayd) he alwayes reſerueth ſtil ſome part to himſelf, in ſomuch that he keepeth the cauſes of things hidden and ſecrete in his owne minde, whereinto it is not for vs to preſume to enter as now. And it is a goodly leſſon to 30 know how to put a difference after that maner, betweene the things that God reueleth vnto vs, and the things that he keepeth to himſelfe, according alſo as Moyſes ſpeaketh thereof. Our God (ſayeth he) keepeth his ſecrets to himſelfe: and the things that are reueled belong to vs and to our children, according as it is cōteyned in the Law. True it is that there Moyſes ſpeaketh of the lawe that was publiſhed: as if he had ſayde, let vs bethinke our ſelues, for God hath graunted vs a ſingular benefite in vouchſafing too ſhewe vs his will, and in gyuing vs peculiar inſtruction 40 howe to walke in his commaundements. Therefore let vs receyue this record, let vs ſuffer God to ſchole vs, and let vs be good ſcholers to him: and in the meane whyle let vs let him alone with his ſecretes, that is to ſay, lette vs hold vs contented with the doctrine that he hath ſet downe vnto vs, let that bee our meeteyard, and lette vs paſſe no further. VVhy ſo? For our Lordes ſecretes (ſayeth he) belong to himſelf, and the things that he reueleth belong vnto vs, and no more. By the way wee may apply this text to that which is ſette downe here. VVhy 50 ſo▪ For we ſee what God ſheweth vs in the order of nature Howbeit but in ſmall porcion: for he intendeth to holde vs alwayes ſhorte▪ and to ſhewe vs that wee bee too dull and ſimplewitted to mount ſo high as to know Gods ſecrets. So then let vs learne to take this inſtructiō which God giueth vs, and to profit our ſelues by it, and let vs go no further. This is a very neceſſarie admonition, conſidering on the one ſide the rechleſneſſe, and on the otherſide the fond preſumptuouſneſſe that is in men. For if God hyde his ſecretes from vs, it ſhould ſeeme that we would 60 go about to know them whither he will or no. Is it not apparant howe deſirous and eager menne are to knowe things that are not reueled vnto them? O (ſay they) I would fayne know this, and I woulde fayne knowe that▪ and therewithall they ſtreyne themſelues to enter into diſcourſe. Of what things? Of the things that are concealed from them in the holy Scripture. Lo how menne haue alwayes ouer labored thēſelues, to knowe the things that God ment not to teache them, bycauſe he knoweth that it is not good for them. VVee ſee then the madde preſumptuouſneſſe that is in men, to be deſirous to conceyue in their brayne the things that are not graunted to them, and to enter into Gods ſecretes whither he will or no. Againe, on the otherſide they be as retchleſſe to take holde of the things that God teacheth vs. God declareth vs his will, ſo farforth as is for our behoof, & he chaweth our meate to vs to the intēt we might ſwallow it downe the eaſlier, & bicauſe he knoweth vs to be but weaklings, he teacheth vs familiarly according to our owne nature. Verely the holy ſcripture is as plain a diſcouerie of things as can be▪ the good will of God appeereth there outright: and if wee applied our mindes therevnto, we ſhould finde all things there whiche are requiſite for our welfare. For there God applieth himſelfe to our rudeneſſe, hee talketh familiarly with vs, yea and he liſpeth (after a ſorte) as a nurce would do with hir little babes. But yet are not wee carefull to profite our ſelues by folowing him. And therefore ſeing wee be ſo rechleſſe and negligent to profite by the holy ſcripture: & yet in the meane while be ſo curious & inquiſitiue, or rather ſo fooliſh & madbraynd, as to couet to know more thā is meete for vs: let vs beare in mind how Moyſes telleth vs that our Lords ſecrets belōg to himſelf, & therfore that we muſt not be inquiſitiue of the things whiche God liſted not to diſcloze vnto vs, but be contented to be taught here by the meane that he hath ordeyned, and in the meane whyle let God alone with his ſecrets without aſſaying to reach aboue him, and glorifie him, knowing that we be not yet come to the perfection of beholding him face to face, but that it behoueth vs firſt to be trāsformed into his image, which thing ſhall not be fully done, till he haue ridde vs cleane of all our fleſhly imperfections. So then let vs remember in effect, that when we haue taſted of Gods wiſdome, iuſtice, and goodneſſe in all his creatures: wee muſte conclude that we come not to the higheſt degree, but fayle thereof in the middes of our way: & thereby let vs take warning, to honour him and to ſubmit our ſelues wholly to him. Nowe after that mention hath bene made of the earth, of the deepes▪ of the waters, of the ſnow, of the rayne which moyſteneth, and of ſuche other things: by and by here is ſpeaking of the skie and of the ſtarres. Here our Lorde ſetteth downe the thing we haue ſeene before: whiche is, that in the order of the skies a man ſhall perceyue many recordes of his goodneſſe and loue towardes vs, and alſo many ſignes of his wrath when it pleaſeth him to viſite vs for our ſinnes, and to make vs feele that he is our iudge. And for that cauſe it is ſayd purpoſely, Come on, wa [...]t thou borne when I created the Planets, and the other Starres, [...]nd all the ſignes of heauen? wa [...]t thou there? Or arte thou able to bid them go that they may go, or canst thou restreyne the pleaſantneſſe of the Pleyades, or canst thou vntie (or vnknitte or loozen) the handes of O [...]ion? Here are certayne of the celeſtiall [Page] ſignes named, wherin the Hebrues them ſelues do not agree: but yet notwithſtanding, a man may perceyue that the firſt worde which is ſet downe here, betokeneth certayne ſtarres that appeere in the ſpringtime, and bring a ſweete rayne too open the earth and too make it yeelde frute. For that cauſe it is ſayde, Canst thou bynde vp or reſtreyne the pleaſantneſſe of the Pleyades whiche cauſe the earthe to become freſh and greene? Canſt thou reſtreyne God from ſending men the pleaſant ſpring time to glad them withall? Afterwarde hee ſpeaketh of Orion, which is a cleane 10 contrarie ſigne, and bringeth great bluſtring ſtormes and waterfloudes. Otherſome tranſlate it Arcturus, whiche is termed a keeper of the things that can be ſhet vp or reſtreyned, and of the vapours that are haled vp into the ayre. But it is not needefull to ſtande muche vpon that point: it is ynough for vs to know that it is a ſigne which betokeneth great tempeſts and rage of waters. Therefore it is ſayde, Art thou able to vntie his bands? as who would ſay, wee beare no ſway in the skies, in ſo muche that wee can not but be rauiſhed out of our wittes to thinke vpon 20 it. Nowe firſt of all let vs marke in this texte, that men are warned of the ſhortneſſe of their life: and that ſerueth to repreſſe them when they would ouerſhoote them ſelues to farre. For whom do we thinke our ſelues to be? much ado haue we to be borne, and yet will wee needes blame Gods doings: Yea? and ſhall we teach him his leſſon, as though hee had no skill too gouerne the worlde? where were we at the time that all things were created? were we of counſell with God to helpe him, when things were put in ſo goodly and wonderfull order? There is nothing at 30 all in vs, in ſo much that wee could hardly get out of our mothers wombe: and yet notwithſtanding▪ wee will take vpon vs to be his iudges. It were a fayre ſight that a yong babe which coulde ſcarce ſpeake, ſhoulde take vpon him to gouerne the whole world, and chalendge all wiſdome and diſcretion too bee in him ſelfe alone. And what are wee in compariſon of God? Although we were come to foureſcore or a hundred yeares of age, what is it in reſpecte of the euerlaſting time and wiſdome of God, who was before the worlde was created? And againe, what is 40 it in reſpecte of the gouernement that hath continued ſo long time. Therefore when ſo euer wee thinke vpon the ſhortneſſe of our life: let vs bee ſure that by that meanes God rebateth our pryde, to the intent wee ſhould not be ſo ſelfewyze, as too take vpon vs to diſpute againſte him. And this is the firſte and cheefe leſſon that wee haue too learne in Gods ſchoole. Verie well, no doubt but wee ſhall haue whereof to make our boaſt, when we ſhall haue profited in that poynt: and therefore ſo long as wee bee conuerſant in this worlde, let vs bee contented too heare 50 God ſpeake, and to beare in mynde what ſo euer hee telleth vs, that wee may profite more and more by it. And moreouer let vs not goe about to aduaunce our ſelues againſt him, for if there were no more but this onely ſaying, that our life is nothing, were it not ynough to holde vs in awe and meeldneſſe? Lo what wee haue to beare away on the one ſide. But heerewithall we haue alſo a good comfort to gather: which is, that for ſo much as wee ſee that God hath preſerued the world ſo long a time in good ſtate before wee were borne: wee neede not doubt but 60 he will prouide for the time to come. Therefore whenſoeuer we be vexed and troubled with any great thought of minde, and therby prouoked to this or that: let vs put our ſelues into Gods hande, for he knoweth howe to gouerne, hee is no yong beginner. So then ſith wee ſee that this order hathe continued euer ſince the creation of the worlde, and that (for all the chaunges which haue happened in the meane whyle) men perceyue that all things haue bene ſo well diſpozed, that the world hath ſtill bene preſerued in his right ſtate: I ſay if wee bethinke vs well thereof, we haue cauſe to glorifie God, and ſeing that his iuſtice, goodneſſe, wiſedome, and power appeere therein, let vs be contented therewith, and aſſure our ſelues that hee will aſwell continue the ſame to the ende as hee hath begonne it. Lo what we haue to marke. Agayne, whereas mention is made of commaunding the celeſtiall ſignes: let vs alwayes marke that it is impoſsible, that this orderlineſſe which wee ſee, ſhould come eyther of the ſtarres themſelues or of any other mouing, than of the hande of God which gouerneth from aboue. And ſo although the ſtarres haue their ſeaſons to mount aboue vs, and likewiſe to go down againe out of our ſight: yet notwithſtanding lette vs aſſure our ſelues, that the ſame happeneth not at all auenture, but that it is God which commaundeth it, and although hee haue giuen them their influences from heauen, yet hath he the guyding and ouerruling of them ſtill. And for proofe hereof, the Planets moue all yeeres alike: and yet it is apparant that there is greate oddes in their mouing. VVhat is the cauſe that the earth is freſhe in the ſpringtime? It is bycauſe the Pleyades reygne then: howbeeit, not that God reygneth not ouer them. For although hee haue giuen the celeſtiall ſignes their influences: yet doe they not any thing of their owne peculiar motion. For what a thing were that? VVe ſhould ſee the ſpring time cōtinue in one euen and meaſurable rate: that is to ſay, that there ſhould neuer be nother ouermuch heate nor ouermuch cold, that there ſhould neuerfal one droppe of rayne more in one yeere than in another, nor that there ſhould neuer bee any other alterations. But ſith there is ſuche diuerſitie, that wee ſee the yeeres farre vnlike one another: thereby wee perceyue that nother rayne nor ſnowe ingender of their owne power: but that God, (althoughe hee haue giuen ſome properties to the ſtarres,) reſerueth ſtill the ruling of them to himſelfe, and declareth that it is hee which hath the ſouerayne gouernment, and diſpoſeth all things as he knoweth to be expedient. So muche the more then behoueth it vs to marke theſe texts, wherin God telleth vs, that although the ſtars haue their naturall courſes and properties: yet notwithſtanding they be not driuen by their owne power, nother do they giue influence to the world▪ otherwiſe than God commaundeth them, ſo as they obey his ſouereygne dominion which hee hath ouer all creatures. Therefore let vs not learne too gaze at the ſtarres as thoughe they had power of them ſelues to do either good or harme: but let vs pray vnto our good God, that when it pleaſeth him to make his creatures ſerue to our vſe, he will alſo graunt vs the grace ſo to profite thereby, as he onely may bee glorified. Moreouer when wee ſee thunder, lightning, tempeſts, and ſtormes: let vs aſſure our ſelues that ſeing they be at his commaundement and he maketh them to ſerue at his pleaſure: we ſhall be ſafe if we be in his protection, [Page] which we ſhall then be, when we haue the [inward] witneſſe that hee hath receyued vs to mercie, and taketh vs for his children. Furthermore, when ſo euer wee thinke vpon Gods works, let it be with ſuch ſoberneſſe and modeſtie, as we may learne, not to be to inquiſitiue of Gods maieſtie, but to holde our ſelues contented to bee taught according to our meaſure and capacitie. And there withal when he openeth things to vs by the ordinarie meanes of his worde, let vs open our eyes to conſider them as wee ought to do, and yeelde our eares to him to herken what 10 he telleth vs, ſo as we may not be rechleſſe in that behalf. But as for the things that are to high and profoūd for vs: let vs let them alone, and wayt for the day of ful diſcouerie, wherevnto our good God calleth vs, which ſhall be at ſuch time as we be tranſformed into his glorie.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him to make vs feele them better than wee haue done, and generally alſo to bewray our wantes, to the intent to deface vs vtterly and to make vs ſeke our whole welfare in him: and therewithall to apply vs to his ſeruice, that hee may bee exalted more and more among vs, ſo as wee on oure ſide may acknowledge him to be our God, and he on his ſide acknowledge vs for his people. And ſo let vs all ſay, Almightie God our heauenly father, we acknowledge and confeſſe according to the truth, &c.

The Clj. Sermon, which is the fifth vpon the .xxxviij. Chapter.

And the firſt vpon the .xxxix. Chapter.

33 Knovveſt thou the vvay of the heauen? or canſt thou ſet the rule thereof vpon the earth?

34 Canſt thou crie out aloude to the cloudes, that the aboundance of vvater may couer thee?

35 Canſt thou ſende the lightenings? canſt thou make them to vvalke, or vvill they ſay vnto thee, Lo heere vve be?

36 VVho hath put vviſdome into the heart, and giuen it vnderſtanding?

37 VVho is he that by his vviſdome can appoint the heauen vvhat it ſhould doe, or vvho can ſtay the barrels of heauen?

38 VVhen the duſt cloddeth and the earth hardneth?

The .xxxix. Chapter.

VVIlte thou hunte the praye for the Lyon, or giue the Lyons vvhelpe vvherevvith to ſatiſfie him,

2 VVhen they be in their dennes or vvhen they lie lurking in their corners?

3 VVho prepareth meate for the Rauens, vvhen the yong ones crie vnto God and vvander vvithout meate?

4 Knovveſt thou the time vvhen the vvilde Goates do yeane, or knovveſt thou the caluing time of the Hyndes?

5 Canſt thou tell the time of their going vvith calfe and vvhen they ſhould calue?

6 They bovve them ſelues, and make their yong ones parte from them, and caſte out their ovvne ſorovves.

7 Their yong ones vvex fat and grovve vvith Corne: they go out and returne not to them againe.

HEere the ſame matter is purſued ſtill, that hathe beene treated of theſe former dayes: whiche is, that men comprehende not the whole order of nature, but rather are conuicted of their owne vnskilfulneſſe, where 50 by they ought too take warning too humble them ſelues before God, and too admitte all his doings for good and well done. Therefore it is ſayde, that men knowe not the way of heauen: that is too ſay, that they wote not what order ſhould bee kept there, and yet notwithſtanding that for as much as they ſee what God hath done, they ought to bee amazed at ſo great wiſdome as is ſhewed there. If we were put to the building of a heauen, at which ſide would wee beginne? Nay, if it were but the making of the bodie of ſome one Starre or Planet, could 60 wee bring it too paſſe? Nowe, there is a great number of Starres, and therwithall great diuerſitie in them, & moreouer great diſtinction and diſtance betwixt them: yea and the Planets are placed in ſuch order, as that the Moone is neereſt vnto vs, the Sunne far aboue that, and other Planets yet far aboue the Suune, and again the Starres of the skie hold the higheſt roome of all. Conſidering then that there is ſuche varietie in the heauen, which of vs were able to compaſſe it in his vnderſtanding, ſo as he might by parcelmeale ſet forth al the courſes and order of them, in ſuch wiſe as we ſee them? and therfore not without cauſe doth the ſcripture ſay, that the Stars are (as ye would ſay) the hoſts or armies of heauen. For God hath there a furniture which ought to aſtoniſh vs all. Sith it is ſo, let vs learne to honor God: and for as muche as he ſheweth ſo infinit wiſdome in the things that we ſee in the skies: let vs acknowledge that he hath wrought aboue our capacitie, yea euen in ſuche wiſe as it is great wiſdome in vs to [Page] of the things that are ſeene with our eyes, that is to ſay, to know the reaſon of them and to refer them to a right end. Nowe it followeth not by and by, that bicauſe we haue a thing in eſtimation, therfore we be able to do it ourſelues. If we looke vpon a ſingular peece of worke, wee ſhall bee conſtreyned to commend him that made it (I meane euen among mortall men:) but yet doth it not therefore follow, that we can do it as well as he: but contrary wiſe the ſame welliking of ours is a record that we vnderſtand nothing at all of it in compariſon. And now let vs come vnto 10 God. Is it ynough for vs to commend him as a perſon that hath made an excellent peece of woorke? No: but we ought to be rauiſhed at his doings. Seing it is ſo, let vs come backe to this poynt: namely to ſubmit oure ſelues wholly vnto him, and not to attempt any thing aboue our abilitie, nor to bee haſtie in iudging as we haue bene wont to be. It is ſayde immediatly, who is hee that ſhall restreyne [or ſtay] the barrelles of heauen? The cloudes are ſo terrned, not only in this text, but alſo in the Pſalme, to make vs vnderſtand Gods wonderfull power in holding backe 20 the waters as it were againſt their nature. For wee knowe that the water ſheadeth and ſinketh downeward, bycauſe it is of a heauie nature. And yet for all that, the waters are hanging in the ayre, and ſtay there neuertheleſſe. And wherof commeth that ſtaying, but bycauſe God holdeth them faſt ſhet vp, as it were in barrelles, tonnes, or tubs? For the Hebrue worde that is ſet downe in that place, betokeneth properly a Tubbe or a water potte. Yee ſee then that the cloudes are as it were Gods veſſelles, (how bee it not made of wood or of earth:) and without any thing to 30 holde them in, Gods onely commaunding of the waters too keepe them ſelues there, ſuffyzeth to make them ſtay there. And here withall it is ſhewed vs alſo, that it ſtandeth vs greatly in hand that God ſhuld ſo ſhet vp the heauen, that it might not rayne continually. For what a thing were that? The earth ſhould be always in one clodde, and men could not ſowe. Likewiſe on the contrarie parte, if there ſhould come no Rayne at all, the Earth woulde bee to hard, ſo as it coulde yeelde no frute, but would become like yron, ſo as men could get nothing out of it. Nowe then it 40 is needefull that God ſhould make it to rayne in conuenient ſeazon, and that hee alſo ſhoulde reſerue ſome time for fayre weather. VVee ſee it, and wee thinke it a thing worthie of admiration: and muſt wee not then bee ouerfrowarde, if we glorifie not God by confeſsing that it belongeth to him too order all things according to his will and that it belongeth vnto vs to accepte all his doings for good and rightfull, euen with acknowledging the weakeneſſe of our owne wittes? For whoſoeuer preſumeth to murmure againſt God, maketh him ſelfe wyzer than hee 50 euen in deſpite of him. If wee yeelde God his deſerued prayſe by acknowledging our owne ignoraunce, wee will take good heede that we iudge not of his workes. And ſo we ſee wherevnto all the wordes tende that are alledged here. Alſo it is ſayde here expreſly, that it is not in vs to ſende foorth the lightening, or the Planetes, or ſtormes to haue them in ſuch wiſe at oure commaundement, as they ſhoulde ſay, lo heere wee hee. VVe may well commaund the Sunne and the Moone: but can wee cauſe them to make euer the more haſte? Can wee eyther hinder or further 60 their courſe a whit? No. Seeing then that wee perceyue that by the one commaundement which God gaue at the creating of the world, when he ſaid, I will haue the Sunne to reygne ouer the daye, and the Moone ouer the nyght, and that there ſhall bee a diuerſitie of ſeaſons, as Springtime, Sommer, VVinter, and ſo forth: I ſay, Sith wee ſee that by this only one commaundement the heauen mainteyneth his courſe, and keepeth a perfect order as can be: ought not wee to confeſſe that it belongeth too God too gouerne all things, and that if wee take not all his doings in good woorth, there is a diueliſh pryde in vs which ſhall not ſcape vnpuniſhed? Therefore lette vs wey well this ſpeech, where it is ſayde, that wet can not ſende foorth the Planets, Thunders, and Lightenings. True it is that Ioſua did once ſtay the courſe of the Sunne by ſaying, Sunne, ſtande thou ſtill in thy place, and go not forewarde. But did he that by his owne power? Nay rather, God ſhewed in the mouth of a mortall man, howe mightie and effectuall his worde is. Ioſuaze wordes were but a ſounde that vaniſhed away in the ayre: but for as muche as hee ſpake them by the authoritie of God, and attempted not any thing vpon his owne heade, the Sunne could not but obey him. Then if the Sunne obeyed a mortall mannes voyce bycauſe it was the commaundement of God: is it not a muche more mightie thing when God hathe in his owne Maieſtie, in his glory, and in his euerlaſting Being, ſpoken and ſettled the courſe of the Sun and the Moone. and all the order of heauen? Therefore if we marke well theſe wordes to oure owne profite, they will make vs exalt our God as hee is worthie, and to ſubmitte our ſelues wholy vnto him, and to hold al our conceits and thoughts captiue, to the ende wee take not vpon vs more than is lawfull for vs. And ſurely it is too no purpoſe for vs too ſtart out of our bounds againſt him: for it is ſayde heere, that the Planets and [...] will not ſay heere, I am. Ought they to be [...] commaundement? VVhen men will needs take more vpon them than is meete for them, when they will neades worke ſpite againſt him, yea and when they leape ſo farre oute of ſquare as too blaſpheme him, can they chaunge any thing in the order of nature? Can they make the Sunne, or the ayre, or any parte of the worlde to ſtande in awe of them? Is there any creature that will moue for them? God therefore doth mocke at our follie and pryde in ſpeaking after that maner. On the contrarie parte, wee ſee that the Sunne and the Moone and the Starres do ſay vnto him, lo here we be. For without ſpeaking they do whatſoeuer God appoynteth them. They haue nother witte nor vnderſtanding: and yet for all that, they be led by a ſecret inclination to execute gods will, and what ſo euer he bade them at the creation of the worlde. Sith wee ſee this, ought wee not to reuerence the Maieſtie which euen the ſenſleſſe creatures obey? Ye ſee then what wee haue to gather vpon this ſaying. Nowe it foloweth conſequently, that it is not in vs to hunt the praye for the Lyons, and too feede the Lyons whelpes their fill: nor to giue the Rauens whereon to feede and to nouriſhe their yong ones when they crie vnto God. VVe knowe what manner of feeding the Lyons and other wilde beaſtes craue. It is not a two or three morſelles that will ſatiſfie them, but they require much ſuſtenance bycauſe they be beaſtes that deuour and ſwallowe vp muche. Nowe who is he that can finde them prouiſion? True it is that a Prince may well [Page] keepe ſome Lyons for his pleaſure, or ſome other wylde beaſtes: but what Prince is able to finde foode and ſuſtenaunce to all the Lyons in the worlde? nowe were there nothing elſe but this, that all the wylde beaſts (as we ſee) haue wherewith to ſuſteyne them, and ſpecially of Gods prouiſion: is it not a ſufficient miracle to ſtirre vs vp too acknowledge the goodneſſe of God? But wee ſhall ſee Gods meening in this texte yet better if wee haue an eye to our ſelues. VVhat letteth the Lions and other wylde beaſtes to deuour all the men in the world? How happeneth 10 it that wee be not a pray to them? If God ſhould let looce the Lions, Beares, Elephants, and al other wild beaſtes which are many in number and of diuers kinds: I pray you ſhould we not be deſtroyed out of hand? what is the cauſe thē that the Lions are ſatiſfied (notwithſtanding that they haue need of great nouriſhment) and that therwithall the worlde is preſerued and continued in his ſtate, but for that God prouideth a remedie for the matter? According alſo as it is ſayde that the light of the Sunne driueth away the wild beaſts, and maketh them to get thē to their 20 dēnes, that men may haue libertie to go about their buſineſſe. For if God ſhould not ſhet vp the wilde beaſts after that maner, and giue men the earth to traffike and labour vpon, what a thing were it? Shoulde wee haue any one corner to hide our heades in? Yee ſee then that the thing which is ment in this text, is that if God gaue not the Lions their foode, all men ſhould be quyte and cleane ridde off from the earth, and all ſhould go to hauocke and deſtruction: and that Gods working after that manner compelleth vs to commend his gracious goodneſſe, in that he 30 pitieth vs; and holdeth vs vnder his protection ſo as wee periſh not, as wee muſt needes haue done if he had not a fatherly care too preſerue vs. True it is that ſometimes Lyons may well deuour men, and that happeneth cheefly in the deſerte Countries and in the hote Landes where there is greate ſtore of wylde beaſtes. And when it commeth ſo to paſſe, God warneth vs thereby, that the ſame miſcheefe ſhould be vniuerſall, if he prouided not otherwiſe for it. For when we ſee that wilde beaſts deuour men after that ſorte, therein wee haue fayre lookingglaſſes.40 VVhereof is it long that they followe not on forewarde, and that they raunge not out vnto mens houſes, and conſume not all? Muſte not the ſetting of that ſtop in their way needes be of Gods hand? It is not mans pollicie that preuenteth it. So then, let vs magnify our God for vouchſafing to feede the wilde beaſtes in ſuch wiſe, as we liue in the worlde and inioy the benefits that he hath beſtowed vpon vs: and furthermore vpon the reading of this text, let vs remember alſo how it is ſayd in the foure and thirtith Pſalme, that althoughe the Lyons bee ſo ſtrong and 50 ſeeke their praye with ſuch violence, yet they ſuffer hunger: and although it paſſe mannes power to ſatiſfie them and that they ſuffer hunger: yet will God alwayes nouriſh thoſe that are his. And this compariſon is well worthie to bee marked. For if God feede the Lyons whiche are wilde and terrible beaſtes, yea and irkeſome to our nature: how ſhall he not feede men which are created after his owne image, and whom he termeth his children? Specially, ought they to doubt that he will nouriſh them, whē they call vpon him as their father in true fayth, and when 60 his holie ſpirite reigneth in their hearts? Thinke we then that God will forſake vs if wee flee vnto him for refuge, ſeing he feedeth the wilde beaſts, and giueth foode to the Rauens, as ſhall be ſayde anon? So then we ſee that this ſerueth vs to double vſe. The one is, that we muſt hold of Gods wonderful goodneſſe in that he prouideth food for the Lions and al other beaſts, ſo as we be preſerued in the midſt of thē: and the other is, that if God feede the Lions and wilde beaſtes: it is much more likely that he will be carefull to feed vs, bicauſe we be his children: and that ſeing he cōmaundeth vs to come vnto him, and to ſeke him he wil deal vs our ordinarie bread, and feed vs bicauſe we haue not any thing but that which hee giueth vs. This in effect is the thing that we haue to marke vpon this texte. Now it is ſayd immediatly after of the Rauens, That God feedeth them, both them and their yong ones, when they cry vnto him. True it is that the litle birds haue not vnderſtanding to cry vnto God, nother haue they ſpeach to ſpeake with, and much leſſe are they led in that cace by true faith: but yet notwithſtanding for as much as they lacke foode, and haue no means to ſuſteine themſelues in this world: therfore it is ſayd that they crie vnto God, according as it is ſayd in the Pſalme, where the ſelfe ſame maner of ſpeach is vſed. And this ſaying ought too bee weyed well, for it is a great confirmation of the things that haue bin ſayd: that is to wit, that if God feede the wylde beaſts which houle and crie and bray without knowing that there is a maker which ſhould nouriſh them: what ought they to do which are ſure that God who hath ſet them in the worlde, reſerueth to him ſelfe the office of maynteyning them, and of giuing them what ſo euer they haue need of? Thinke we that he will fayle them? Agayne, let vs firſt of all marke what is ment by this worde Crie, The Rauens birdes do crie vnto God. VVhy ſo? Not for that they crie in fayth or vnderſtanding, not for that they praye as men are taught to do: but for that they crie for want of means [to helpe thēſelues.] Behold then, the Rauens birds are a hungred, their dāmes flie abroad to ſeeke their pray, and ſometimes they finde none. In the meane whyle their yong ones are halfe ſtarued, and no bodie prouideth for them. Nowe is God fayne to put to his helping hande, whether it bee by giuing them wormes to iobbe at, or by ſome other ſecret meanes. Thus yee ſee how the yong Rauens do crie vnto God. The like may be ſayde of all other beaſtes: namely that when they bee helpleſſe, they reſort vnto God: not that they do it of any vnderſtāding, but the cace is ſuch as they may well wander in the world, & be ſtill deſtitute of al ſuccour, ſo as there is no ſhift but that God muſt reach out his hande, and of his goodneſſe giue them the thing they haue neede of. But now let vs returne to the foreſaid compariſon betweene ourſelues and the brute beaſts. For ſeeing it is ſayde that God ſheweth himſelfe [bountifull] when the beaſtes are deſtitute of naturall meanes to help themſelues, and that it is all one as if they repayred vnto him: what ought we to do? For although we haue abundance euen till we be readie to perbrake our goods vp againe: yet muſt wee alwayes vnderſtand that the things which we haue are giuen vs of Gods owne hande: and if we happen to ſuffer penurie and want, we be ſo much the more prouoked to repaire vnto him. Therfore men muſt not ſhrinke backe, nor chafe vpō the bridle when they find themſelues deſtitute of help. VVhat muſt they do then? [Page] Let them thinke thus with themſelues: behold God calleth vs to him. And in good ſoth he declareth and proteſteth that his mind is (after a ſort) to prouoke the beaſts to repayre vnto him, and therein alſo to ſhew himſelfe to be the [ſoueraine] gouerner: for otherwiſe he ſhuld leaue nothing in the world, but all ſhould lie waſt: howe much more then ought I to repayre vnto him? Now then let vs marke well, that whenſoeuer we want prouiſion, ſo as we wote not where to become or which way to turne vs: it is aſmuch as if God tolde vs that it is his charge to giue vs 10 whatſoeuer is meete for vs, & that by the ſame means he will haue our whole truſt ſettled in him. And when wee haue ſuch beleef and inward feeling: prayer and ſupplication muſt be matched with it out of hand. For whoſoeuer braggeth that he wayteth for his ſuſtenance and foode at Gods hand, and yet in the meane while vouchſafeth not to call vpon him for it, doth he not ſhew that there is nothing els but hypocriſie & leaſing in him? Therfore fayth muſt ſtirre vs vp & driue vs to cal vpō God, to the end we may confeſſe him to be our foſterfather, and receyue our 20 foode as it were at his hand, and vpon the receyte thereof acknowlege our ſelues to be nurriſhed by his mere goodneſſe. Thus yee ſee after what maner wee ought too put this text in vre. Furthermore it behoueth vs to come yet to a hygher compariſon: which is, that ſith we vnderſtand that God feedeth our bodyes after that ſorte, it is muche more reaſon that wee ſhoulde alſo ſeeke the nurriſhment of our ſoules at his hande. Although wee had meate and drinke in this worlde, and wee needed no more but too bow down our heads to be filled with it: yet is the foode 30 of our ſoules too precious a thing too be found here bylowe. Neuertheleſſe, euen the corruptible foode is giuen vs by Godshande, and hee ſheweth expreſly that it is he onely too whom it belongeth to feede our bodies in this preſent traſitorie life. So then it behoueth men to repayre vnto him, cheefly when they will be fed ſpiritually. And if we haue not this conſideration & skill with vs: the yong Rauens, the fowles of the ayre, and all the beaſts of the worlde muſt be witneſſes and iudges to condemne vs: for God ſheweth vs as it were to eyeſight, that he calleth thē 40 to him when they be ſuccorleſſe. And if hee call the brute beaſtes too him, ſo as hee do his office in their behalfe: ought not wee to haue a right minde and true beleefe towardes him, ſo as wee may bee throughly perſwaded that wee ſhall not bee diſappoynted in demaunding of him whatſoeuer wee haue neede of? This is in effect all that wee haue to remember in this text. Now it is ſayd afterwarde, knowest thou the time when the wylde Goates or the females of them doo kidde? knowest thou the tyme of the Hyndes, or howe they bowe themſelues at their Caluingtyme? 50 Truely the example of all mankinde which wee haue in ourſelues, ought to be ynough to reproue mennes follie in being ſo ſelfewize as to take vpon them to reaſon with God. For if a man ſhoulde aske them, howe wart thou created or begotten? How wart thou caried and nurriſhed by the ſpace of nine monethes after thou wart begotten and haddeſt taken ſhape in thy mothers womb? Howe cameſt thou out agayne in the ende? Couldeſt thou anſwere directly to all theſe things? They would ſtande abaſhed. So then man (without ſtepping a whit from himſelfe)60 ſhal finde it more than ſufficiently proued, that God worketh wonderouſly in his begetting. VVhat a thing is it, that a little creature ſhould bee ingendred, yea euen of corruption and filthe, and yet notwithſtanding receyue ſuch ſhape as wee ſee faſhioned in our bodies? Agayne, what a thing is it that the childe ſhoulde bee nurriſhed in vncleanneſſe and infection in his mothers wombe euen among all the excrements: and yet notwithſtanding receyue ſuſtenance and growe ſo big as to finde meanes to come into the world? what maner of things are all theſe? Are they not ſuch excellent miracles of God as we ought too bee rauiſhed at them? And therefore (as I haue ſayde already) wee needed not to bee ſent to the wilde beaſtes, nor to the Hyndes, nor to the Sheegoates, it had bene ynough if euery of vs had conſidered after what maner hee was borne and nurriſhed in his mothers wombe, and how hee came out from his mother into the worlde. Neuertheleſſe it is not without cauſe that God ſendeth vs too the wilde beaſtes. And why? For women haue yet ſome helpe when they come to their deliuerance: they haue other women to do them ſeruice, and one of them can ſuccour another. Agayne they bee taught by cuſtome and experience, and they keepe themſelues from daungers: they conſider what is expedient for them, and prepare and furniſh themſelues aforehand. Yee ſee then that the ſame ought to be eſteemed a greter miracle in the brute beaſts than in women. For when the poore beaſts are great with yong, they know not what they beare, onely they feele a cūberſome burthen, they may be greeued, they may ruſh their bellies agaynſt ſomething to make their yong ones ſlinke, and the ſtruggling of their yong ones within them may after a maner caſt them in deſpayre. Howbeeit God preſerueth them in ſuch wize as they keepe theyr frute: and although the ſame be heauie and troubleſome to thē, yet is it preſerued as it [...] by miracle. For it is ſeene that the redde Deere, (I [...]ne the Hyndes,) cannot indure their owne fatneſſe▪ in ſomuche that if they growe too fatte, they fal to faſting: and it is a propertie of theirs that they cannot beare with any thing that hindereth them: and yet notwithſtanding they carie theyr yong Calues ſtill, yea euen with great payne: and ſpecially it is reported of them, that they haue exceeding great payne and greefe in caluing: according alſo as mention is made thereof in this text, where it is ſayd that they howe themſelves as though they ſhoulde cliue aſunder, and ſtrayne themſelues exceeding ſore. True it is that women alſo are ſayne to ſtreyne themſelues: but the ſtreyning of the Hyndes is greater: in ſomuch that they which haue had skill of the ſecretes of nature, ſay they are fayne too vſe a medecine, which is the taking of a certayne hearb to help themſelues withall, and that otherwiſe they ſhould ſtand at a ſtay, if they tooke not ſomewhat too haſte their deliuerie. VVee ſee then heere how it is not for nought, that God ſendeth menne too the Hyndes and Sheegoates (for the kinde is not altogither certayne, but that is no matter of importance.) And why? For it is a ſtraunge cace that the beaſtes which know not what they beare, ſhould notwithſtanding haue the wit too beare out the burthen and to fence themſelues againſt it, as though God had taught them, or that it were ſayd vnto them, it behoueth you to preſerue your owne kinde and offpring. Seing then that the beaſtes haue ſuche an inclination, is it not God that [Page] worketh it from aboue? For what woulde become of them if he gouerned them not? Againe, when the beaſts come to bee deliuered, their brutiſhneſſe is ſuche, as it is no telling of them that they muſte keepe thēſelues quiet, and that they muſte haue yong ones, and that they ſhall bee gladde of it, as it is ſayde vnto women that they ſhall haue wherof to reioyce when they ſee a manchilde borne into the worlde. None of theſe things can bee ſayde too the beaſtes, for they knowe not what ſhall paſſe out of their bodies, nother can they tell whither the thing which 10 they carie ſhall burſt their bellies and make their bowells fal out. And yet notwithſtāding they keepe it ſtil, & afterward when they come to the bringing foorth their yong, they know how to remedy their needes, without any ſuccour. They make their yong ones cleane, and for all the peyne that they haue had, yet do they go abroade after them, ſo that they miſcarie not through their default. Seing then that wee perceyue all this: haue wee not cauſe too magnifie our God? And ſpecially when wee conſider the diuerſitie of beaſtes, and yet ſee that they multiplie 20 after that maner: I pray you is it not proued too our faces, that God ſtretcheth out his arme and worketh by way of miracle? Neede we to go to ſchoole to vnderſtād it? Neede we to be of high capacitie, or to haue the matter debated with great and profound reaſons? There is not ſo ſlenderwitted and ignorant a perſon, but he knoweth as well the begetting of menne, as the ingendering of cattell and beaſtes to be a miracle of God, and that Gods hand muſt needes be perceyued there, according alſo as it beareth the whole ſway. And in knowing this, ought we [...] 30 not alſo too wonder at the goodneſſe of our God, which extendeth it ſelfe euen too the brute beaſts? VVhen wee ſee him pitifull in that behalfe: ought wee not too glorifie him for the ſame? O [...] wee not at leaſtwize too yeeld him the ſacrifyze of prayſe, when we ſee his power and wiſedome? Lo howe the ignoranteſt are conuicted of vnthankefulneſſe, if they ſet not their minde too the conſidering of Gods wiſedome, power, iuſtice, and goodneſſe which ſhewe and vtter themſelues euety where, yea euen toward the brute beaſts. Now although mention be 40 made here preciſely of the Hinds and of the ſhee rockegoates or other wilde Goates: yet haue wee a generall leſſon to gather of all beaſtes: namely that God muſte needes ſtretch out his hand in guyding the ſayde order when he intendeth too multiply liuing creatures, and that by his guyding thereof they haue ofſpring and increace, and that without the ſome guyding, all things woulde come too horrible confuzion. And ſpecially ſith wee know the ſayd ſecrettes, how there are peculiar difficulties in Hyndes ouer that there are in other beaſts, as I ſayd afore, and that 50 therefore God giueth them the skill too ſeeke out the ſayd hearbe: Let vs profite our ſelues by that knowledge. And who hath beene the Phiſitiō of the Hyndes? In what ſchoole haue they learned the skill to ſeeke out an hearb, and to know that it is expedient for their deliuerie, and for the voyding of their yōg ones out of their bodies? VVho hath ſhewed it them? VVho hath beene their teacher? Ought not God to be knowne and glorified in this cace? So then wee ought to marke well theſe particular kindes that are ſet downe heere before our eyes, wherein Gods 60 glory ſheweth it ſelfe liuely. But yet muſt we alſo gather this foreſayd generall leſſon, that God worketh throughout, as ſhall bee ſayd hereafter of the Egges which fowles do lay, and whereoutof their yong birdes do come: for euen there alſo muſt Gods prouidēce be acknowledged. Howbeit when we haue ſo applyed our whole indeuer to conſider Gods doings in the wilde beaſts, it behoueth vs alſo to come backe to our ſelues. For the cheefe poynt is that men ſhould know Gods goodneſſe, power, wiſdome, and iuſtice according as they bee ſhewed vnto them, and as they perceyue them and are partakers of them. Therfore whereas it is ſayde heere, that the caluing tyme of the Hyndes is not knowne vnto men: that is to ſay, that it is not in men to appoynt it: let vs vnderſtand that we muſt not trie mayſtries with God, in going aboute too wreſte ourſelues out of his ſubiection. And why? For before wee were borne, God hath ſhewed that our life is not in our owne hande, but at his order and diſpoſition. It is well ynough knowne how long tyme Hyndes do go with calfe, and men may iudge it by certayne coniecture. Not that men do looke ſo narrowly to it: but if a man marke from the time that the males and females go to rutte, hee ſhall finde that they go full eight moneths. Very well, their caluingtime then may wel be knowne. But here it is ſayd, knowest thou the Caluing tyme of the Hyndes? Yea: for that is not to the purpoſe that God ſpeaketh: but yet hath he ſo ordered it. It is not for vs to know how long the Hynds ſhould go with calfe: that is to ſay, it is not we that haue appoynted them eyther their monethes or their dayes. VVe bee skilfull folke. Nowe then, ſeing that God will haue the Hyndes to go with calfe full ſuch a time, and that when the terme is expi [...]ed, he deliuereth them, giuing thē helpes and guyding the matter as he himſelfe hath ordeyned: It behoueth vs to conclude therevpon, that he hath reſerued the Lordſhip of all beaſts to himſelfe, and that in aſmuch as he fedde them in their dammes bellies, he holdeth them in ſubiection after they bee come foorth, ſo as he guydeth them at his owne pleaſure. And whē we haue ſo thought vpon the beaſtes, lette vs come too our ſelues. I would fayne ſtart out to play the ſuttleheaded fellow, in replying againſt God, ſaying: why doth God deale thus or thus with mee? VVhy doth hee not ſende mee mine owne deſires? But when we enter into ſuch murmurings to lift vp our ſelues after that faſhion againſt God: let vs come backe to our birth and ſay, Alas howe cameſt thou out of thy mothers wombe? who tooke thee out of it? True it is that there were helpes: but yet muſt wee come too that which is ſayde in the two and twentith Pſalme, that it was Gods hād which tooke vs out of our mothers wombe. All the women in the worlde may beate their braynes about it, but they can do nothing in that cace, except God worke with them, euen by a wonderful power. Therfore if we do no more but thinke vpon our birth, we muſt needes ſtroupe to ſay, Lorde, before I came into the world thou diddeſt well ſhewe that I was in thy guiding. For in what cace was I when thou tookeſt mee out of my mothers womb, yea and of all the whyle that thou diddeſt maynteyne mee there? VVere it not a paſsing ſtraunge thing, if the ſhetting vp of children there, were not an ordinarie ▪matter among vs? VVee liue by the ayre: and whenſoeuer we cannot take breath, by and by we be choked out of hand▪ the life of man conſiſteth in his breath: [Page] do but ſtop our breath, and we be diſpatched immediatly. True it is that the little babes haue ſome vent too take breath at in their mothers wombe: but whereby? euen by the nauill. And in the meane while, wherewith is the childe ſuſteyned? with all maner of corruption: hee lieth there among all maner of excrements, and all kinde of wretchedneſſe: in ſomuch that if it be conſidered how he is borne there by the ſpace of eyght moneths, and howe hee is maynteyned: a man may ſee Gods mightie hande, yea and that ſo paſsingly, as wee muſt needes bee amazed 10 to thinke vpon it, and acknowledge that it is God which gouerneth all things and which hath the ordering of vs all. And if wee bee not moued with ſuch and ſo mightie workes of God, and ſtand aſtoniſhed at them: I pray you muſt wee not needes bee worſe than hardharted? And if wee will not bee touched by our owne record, the brute beaſts muſt condemne vs, and beare witneſſe agaynſt vs at the laſt day. So then let vs learne to profit our ſelues by this doctrine, ſpecially to confeſſe that God is wonderful in all his woorkes, and that the order of nature is ſuch a 20 tootingglaſſe, as wee muſt needes be rauiſhed to wonder at the knowledge of the things that are ſeene there. Howbeit let vs alwayes knit it vp with the bridling of our ſelues, knowing for a certaine that wee be not of power, wit, and capacitie to iudge of Gods doings, and therefore that wee muſt not ſall to controlling of him, to aske why this or that is done. No: but let vs vnderſtand, that when ſoeuer we go about to find fault in his doings, we ſhall bee confounded, yea and bee driuen too perceyue our owne ignorance and weakeneſſe, euen too our vndoing if wee 30 preſume to auaunce our ſelues beyond our bounds. Then ſith it is ſo, let vs learne to be contēted with that which it pleaſeth God to reueale vnto vs, and let vs reſtreyne our ſelues from this diueliſh ouerweening which we ſee to be in ſome men: ſpecially when the cace concerneth matters that paſſe our capacitie: like as when it is ſayde that God doth ſo diſpoze all things, as it is not for vs too finde fault in any of his doings, notwithſtanding that all bee guyded and performed by his prouidence. Herevpō ſome do reply: as for mee, I cānot beleeue it: for I vnderſtand it not: and therefore I conclude that it is naught. Howe now thou vnhappie wight? wilt thou ſhet vp God in ſo ſmall a roome as thy fooliſh brayne is? It is all one as if thou ſhuldſt ſay, I beleeue not that there is a God, except I may ſee him before mine eyes and as it were betweene my legges. And what a dealing were that? But wee muſt not do ſo. VVe muſt not preſume to draw downe Gods maieſtie vnto vs: but it behoueth vs too mount vp alofte and too ſend vp our wittes thither, to honour the incomprehenſible greatneſſe that is in him. Yea and wee muſte mount vp thither with humilitie, without preſuming any thing of our ſelues, but rather acknowledging that we do nothing but creepe here bylow. Thus ye ſee how it behoueth vs to put this doctrine in vre, according alſo as it is ſet before vs to the ſame end.

Now letvs fal down before the face of our good God with acknowledgement of our ſinnes, praying him to open our eyes, that wee may learne to perceyue howe we ought too be ſo beaten down in our wants and wretchedneſſe, as wee may be cleerely bereft of all pride, ſo as wee attempt not too waunt our ſelues, nor too chalendge any thing at all vnto vs, but that we acknowledging that there is no goodneſſe in vs, and that we be altogither vnprofitable, may reſorte to our good God to receyue power and ſtrengh at his hande to follow his will, to the ende that in walking according too the ſame, wee may be brought too yeelde him prayſe and thankeſgiuing. And for the doing thereof, it may pleaſe him too tame the pride that is in vs, and which hindereth vs to prayſe him as he deſerueth, to the end that being all of vs made cleane, we may returne vnto him with one cōmon accord, framing our ſelues pe [...] ſably vnto his woord. That it may pleaſe him to, &c.

39

The .Clij. Sermon which is the ſecond vpon the .xxxix. Chapter.

8 VVho hath ſet the vvild Aſſe at libertie, or vvho hath loozed the bondes of the vvild Aſſe?

9 It is I vvhich haue ſet his houſe in the vvilderneſſe, and his dvvelling in the ſalt places.

10 He laugheth the multitude of the Citie to skorne, he heareth not the crie of the Extorcioner.

11 He ſeeketh out the mountaynes for his paſture, and ſearcheth after euery greene thing?

12 VVill the Vnicorne ſerue thee? or vvill he tarie at thy crib?

13 Canſt thou tie the ſayd Vnicorne vvith his line, (to labour) in the furrovves? or vvill hee breake the cloddes of earth in the vallies after thee?

14 VVilt thou truſt him bicauſe his ſtrength is great, and yeeld vp thy labour vnto him?

15 VVilt thou beleeue that he vvill bring homethy corne, and gather it togither into thy barne?

16 Haſt thou giuen the Peacocks their goodly vvinges, or feathers to the Storck and the Eſtrich,

17 VVhich leaueth hir egges on the earth, and maketh them vvhot in the duſt:

18 And forgetteth that the foote maye treade vppon them, or that the beaſt of the fielde maye breake them?

19 Shee ſhevveth hir ſelfe cruell tovvards hir yong ones, as though they vvere not hirs, or as though hir labouring vvere in vayne, vvithout any feare.

20 For God hath depriued hir of vviſedome, and not giuen hir vnderſtanding.

21 VVhen time is, ſhee mounteth on high, and skorneth the horſe and his rider.

[Page] IF we had no more but ſome one onely kinde of thing to looke vpō in the whole world: yet ought the ſame to ſuffyze to make vs too giue glorie vnto God. For there is not anythīg wherein he ſheweth not himſelfe ſuch a one towards vs, as wee be compelled too honour him. But God perceyuing men to be ſtill too negligent and ſlowe in knowing him, purpoſed too ſtirre them vp with ſuche varietie, as they ſhould no more excuze themſelues of their not knowing 10 him, after they had ſeene the infinite number of things that offer thēſelues to our ſight both aboue and beneath. I ſay that if a man did but only thinke vpon himſelf without paſsing any further, he ſhould well haue wherfore to magnifie God: or elſe if hee looked but vppon any one kinde of creature, wee may ſay the like. But if wee make our circuites and diſcourſes, & after we haue ſeene Gods glory in one part of the world, wee turne our eyeſight too another, and make as it were a numbering or peruſing of his creatures: it is certayne that wee muſt needes be then 20 moued, too confeſſe that there is ſuch a perfection in his workes, vs we be not able to magnifie him ſufficiently. Lo why God doth here ſet vs downe many ſundrie ſortes of them. Not that here is a perfect ſtorie and full reckening vp of the properties of liuing things: but yet notwithſtā ding, in the examples that are ſet downe here, we haue ſo much as ought to ſuffyze vs: like as now when mention is made of wilde and vntamed Aſſes, God ſayeth it is not for vs to giue them libertie. It is all one as if he ſayd, that when we behold the wild Aſſes, we muſt thinke that if all 30 the whole world were gathered togither, they could not giue the wilde Aſſes ſuch a nature as they haue. Therfore lette vs confeſſe that God hath diſpoſed all things aboue our abilitie and power, and that our finding of fault with them commeth of too fooliſh raſhneſſe: and that there is no more for vs too do but to lyft v [...] our eyes too honour him, which ſheweth vs ſo infinite a power & mightineſſe. After mention made of wilde Aſſes, hee ſpeaketh of Vnicornes, or ſome other ſuch kinde of beaſt: how bee it men commonly agree that it is the Vnicorne which is ſpoken 40 of here. It is ſayd, that the Vnicornes will not be in ſubiection too vs, and that wee cannot occupie them as wee do Oxen and Horſes and Aſſes: nor by any meanes tame them, that they might till the ground, or drawe home our corne into the [...]ne, or vnto the threſhingfloore. Sith it is ſo, let vs vnderſtand that it is not for vs too ouerrule Gods workes: wee may well ſtreyne our ſelues to it, but we ſhall neuer bring it to paſſe. For if wee cannot tame a wilde Aſſe or ſome other wood beaſt: how ſhall we rule the whole worlde? And if wee cannot do that: how dare wee lift vp our neb againſt 50 our maker, who hath ordered all things with ſuch wiſedome, as no fault can be foūd with him? Finally he ſpeaketh of Peacocks and Estridges, or els (as ſome haue vnderſtood it) of Storkes. Howbeeit although the Storkes are ſpoken of in the ſecond place: yet notwithſtanding, the things that are added in the ende, cannot agree but to the Eſtridges, that is to wit, that they despiſe the horſe and the [...]ſeman by reaſon of their ſwiſtneſſe: and agayne that they forget their egges, and are ſo fooliſh that they lay them in the San [...]e and thinke no more of them. There is then a 60 great fondneſſe in that ſoule, which agreeth to the Eſtridges rather than to the Storkes. So then the effect is, that if one mirrour of Gods glory be not able to content men: at leaſtwiſe the great varietie that ſheweth it felfe euerywhere ought too ſtirre vs vp and moue vs to ſeeke God, and too ſubmit our ſelues too him when we haue founde him, yea euen with ſuch obedience, that although we perceyue not the reaſon of his works: yet we may not ceaſſe to hold our ſelues as priſoners, ſo as we grudge not againſt him in any wyze. Now let vs come to euery part. VVhere the wilde Aſſes are ſpoken of: it is ſayde that God vntie [...] them and ſetteth them at libertie, and that they go to ſeeke feeding in the mountaynes, and that they dwell in wilderneſſes and ſalt places: and that therewithall they skorne ſuch as are in Cities and are ſubiect to tallages, impoſts, and ſuch other charges. The wilde Aſſes knowe not what any of theſe things meane: for they haue a free ſtate. Now when God ſpeaketh after that maner, it is to rebuke men for ſetting by themſelues, and for forgetting their owne ſtate. For moſt men are vnderlings, and yet wee ſee how they brag themſelues, ſo as it ſeemeth to them that the earth is not woorthie to beare them. And whereof commeth ſuch ouerweening? For if they compare themſelues with the wilde Aſſes, they ſhall find that the Aſſes haue a more deſirable thing than they haue, that is to wit, libertie or freedome. Euery man cōfeſſeth freedome to be the chief benefite that we can enioy. But ſo it is, that wee be in bondage, and the wilde Aſſes are free. And yet notwithſtanding we fal to boaſting, and beare our ſelues in hand that there is ſuch an excellent woorthineſſe in vs, as we ought to bee caried aboue the clowdes, and God ought to reach out his hand too ſet vs vpon his ſhoulders. Thus ſee wee the folie of men in that behalfe. And therefore lette vs marke well that God ment here to humble vs, and to correct the pryde that is in vs, bicauſe we cannot refrayne frō eſteeming our ſelues beyond meaſure. And why is that? Bicauſe wee thinke not vpon him, nor vpon his workes. Howbeeit we neede not mount ſo high as vnto his maieſtie to humble vs: the very beaſts can teach vs and be our ſchoolemayſters: for wee be not woorthie to haue other teachers than them. Neuertheleſſe it might bee de maunder whither the wilde Aſſes are to be preferred before m [...] for that they rome abroade euery where, and are not hilde in awe or ſubiection, nor can bee tamed by man. The anſwere is, that if men had continued in their vncorruptneſſe, they ſhould haue beene ſubiect too reaſon, not as in the way of bondage, but euery man ſhould haue had ſuch rule of himſelf, as God ſhould haue reigned euerywhere: there ſhoulde haue needed no lawes, no iuſticers, nor no ſwoorde too haue executed menne for doing euill: there ſhoulde haue needed none of all thoſe things. For euery man ſhould haue bene as a lawe and rule too himſelfe: he ſhould haue had Gods lawe printed in his hart. And ſuch a willing ſubiection ſhould haue bene more noble and excellent, than all the dominions in the world. But for aſmuch as wee be corrupted, it behoueth vs too be hilde in thraldome: for therein God ſheweth vs that wee bee not able to rule our ſelues, ſith he will haue vs too be brought vnder awe of others. And not onely by lawes and ciuill order are men hild vnder the yoke▪ but alſo God ſuffereth hard and comberſome charges to be layd vpon them, according as we ſee druerſe times that when tyrants beare [Page] ſway in the world, they be ſo farre off from being fathers too their ſubiects: that they vexe them, pill them, poll them, and bite them aſmuch as they can. In this behalfe then our ſtate ſerueth as it were too ſhame vs: and God teacheth & telleth vs that the beaſts in ſome reſpect haue a better time than we. Yet notwithſtanding it is not to be ſayd, that God hath in all reſpects ſo vtterly reiected mē, that the beaſts are in better cace than they. For wee ſee that when hee compareth his people of Iſrael too a wilde Aſſe by his Prophete Oſee: it is too ſhewe that there was 10 nother reaſon nor manhood in them. Thou wilt be alone by thy ſelfe (ſayeth he:) that is to ſay, I cannot tame thee. For our Lord intendeth to hold vs in his flocke, and when we haue his woord, his meening is to play the teacher among vs. Now if wee cannot abide to be gouerned by his hand: it is againſt kinde, and wee ſhew our ſelues to haue an vnamendable nature. Moreouer it is certayne that in this ſubiection which God hath layd vpon men, wee ſee ſtill ſome print of his goodneſſe, ſo as it is much more for mennes behoof to be ſubiect, (yea though they be handled 20 amiſſe and rigorouſly) than for the wilde Aſſes to bee ſo vntamed, and too ſtray abrode in the mountaynes. For in the meane while men are warned of their ſinnes when God chaſtizeth them roughly and with mayne blowes: and his ſo doing is too draw them backe too repentance. And againe, whatſoeuer come of it, he ſheweth them that there is a difference betweene good and euill: whereas the Aſſes are let alone ſtill in their brutiſhneſ [...]e. Then let vs learne, that whatſoeuer ſubiection God hath layd vpon men, yet hath he not ceaſſed to vſe continuall goodneſſe 30 and fauour towards them Howbeeit, the warning that is giuen in this text, tendeth to this poynt, that if men will needes bee prowde and make too great account of their owne worthineſſe and nobilitie: they deſerue well to bee ſent to the wilde Aſſes, and that God ſhould mocke them, ſaying: Go to, what are you ye wretched ſoules? For it ſeemeth to you that I ought not to reygne any more ouer you, but that you ought to be fellowlike with me. But yet for all that, you ſhall be ſubiect too many charges, ye ſhall not be able to liue togither without many troubles, complayntes,40 and outcries, and euery man ſhall ſtand in doubt of other: according as wee ſee that men cannot liue one with another, but there ſhall be miſtruſt and hartburning, and one ſhall do another wrong by guyle, ſtill practizing one thing or other, and indeuering to ouercome their enimies by treacherie and maliciouſneſſe, ſo as they be full of poyſon, and grinde their teeth when they ſee they cannot redreſſe their owne harmes. Lo what the ſtate of men is: and in the meane while the wilde Aſſes ſport themſelues in the mountaynes, ſeeking for paſture and ſcorning 50 all the policies wherewith men tyre themſelues ſo much. Then ſeing it is ſo, let vs learne too ſet leſſe by our ſelues: for the wilde Aſſes that wander in the mountaynes muſt teach you your leſſon, and make you to perceyue that ye are not ſuch as you weene your ſelues, that you ſhould make ſuch vaunting. Now wee ſee after what maner it behoueth vs to apply this text to our inſtructiō. On the one ſide let vs vnderſtand, that God intendeth to humble vs by the example of the beaſts, too the ende too ſub due all pryde in vs: and on the other ſide let vs conſider,60 that although our ſtate bee in ſome reſpect woorſe than the ſtate of the br [...]te beaſts: yet notwithſtanding God neuer ceaſſeth too holde on with his graciouſgoodneſſe towardes vs, and too turne the euill intoo good. In ſomuch that whereas wee haue not a free and vnbridled life in this worlde, by that meanes wee bee taught to come ſo vnto him, as the ſubiection of men becommeth better than the libertie of the beaſts, and our being in bō dage is more for our behoofe, than it is for the beaſtes to ſtray abroade without mayſter or reſtreynt, or without knowing of any lawe or aught elſe. Thus yee ſee how on the one ſide wee haue to conſider of Gods grace: and on the other ſide, to ſtoupe, that wee exalt not our ſelues in our own worthineſſe: but vnderſtand that our Lord ſubdueth vs too himſelf. Now after that mention hath beene made in that ſort of the wilde Aſſes: by and by there is ſpeaking of the Vnicornes, which is a matter like vnto the other. God ſayeth that the Vnicorne cannot bee tamed: that wee cannot vſe him to our commoditie: that although be be ſtrong and light, yet will bee not till the earth at our pleaſure, nor drawe the plough, nother will be draw the carte to bring home come into the barne: too be ſhort, hee is not too ſerue mans turne, but altogither for himſelfe. Heere wee haue to note, firſt of all, that whereas the beaſts do vs ſeruice, it is bicauſe God tameth them, and putteth them into our hands, to the end wee ſhould inioy them. And for proofe thereof, why doth a horſe ſuffer himſelfe too bee ruled by a man, and draw the plough or the harrowes, and carie a rider or other burthen on his backe? How happeneth it that men do breake Mules, Aſſes, and Oxen? For a horſe is ſtrong ynough to withſtand a man, and wee ſee hee is a ſtoute and coragious beaſt. Howe then doth man get the mayſtrie of him? And ſurely if a man were not acquaynted with the taming of Oxen, their hornes were a terrible thing too look [...] vpon: the very ſhaking of their head were ynough [...] abaſhe a man: their great eyes and thicke neckes [would agaſt him:] and if they ſhould bend their hornes at him, they were ynough too runne him through if he came neere them. Againe we ſee what huge bodies they haue. And how could men haue any vſe of them, if it pleaſed not God too giue vs the mayſtrie of them? For as well might the Vnicornes be tamed as horſes and oxen, if God had not giuen them that [diuerſe] nature. So then let vs behold Gods goodneſſe in applying thoſe beaſts to our ſeruice, which otherwiſe were able to amaſe vs with their only looke, ſo as we durſt not come neere them. A little childe will rule oxen, in ſomuch that when they be accuſtomed to the yoke, he ſhall keepe thē there with a little ſticke, hee ſhall make them bow downe their thicke neckes, and ſtoupe with their brode hornes, and (to be ſhort) he ſhall weelde them in ſuch ſorte that whereas they were able too beare downe all things afore them, there ſhall be no reſiſtance at all. Sith wee ſee this, let vs acknowledge that God hath ſhewed himſelf bountifull towardes vs, ſeing hee hath after that maner made ſuch beaſts ſubiect to vs, as were able to haue made vs afrayde (as I ſayd afore) and will neuertheleſſe haue them apply themſelues too our ſeruice, ſo as menne may tame them. Beholde, the Elephant is tamed, which is a paſsing terrible beaſt: for the very looke of him ouercommeth all other beaſts. Truly he is as a mountayne, and ſeemeth too ſerue of purpoſe to deſtroy vs: and yet notwithſtanding▪ [Page] when he is ſubdued, he becōmeth after a ſort tame: not that hee keepeth not ſtill ſome incling of his owne kinde: but yet is it a wonder to vs that mā can after ſome maner ouermayſter him, and make him too ſerue their turne. On the contrary part, the Vnicorne being but a ſmall beaſt, and hauing no more but a certaine nimbleneſſe in him, keepeth alwayes his ſturdineſſe, in ſomuch that all the men in the world cannot by their cunning and ſtrength bring him to ſubiection. Sith wee ſee this, let vs be conuicted at leaſtwiſe by ſuch compariſon. And when 10 we haue learned to acknowledge Gods goodneſſe in that he applieth the beaſts to our vſe and profite, which do vs ſeruice: lette vs marke alſo on the other ſide, that it were not in vs too rule a Snayle, (as ye would ſay) if our Lord did not giue vs power ouer him. True it is that at the Creation of the worlde all beaſts were giuen vnto Adam to haue Lordſhip and dominion ouer them. But we haue loſt the poſſeſsion thereof in that we be gone away from God, like as when a ſubiect committeth any lewdneſſe or treaſon agaynſt his Prince, his goods are forfeyted and he 20 himſelfe is quite out of fauour. Euen ſo is it with all men. For we ſhould haue reigned peaſably ouer all beaſts, if we had not beene vnthankefull to our God, in breaking the allegeance which wee ought vnto him. That then is the cauſe why wee be bereft of the Lordſhip and ſouerayntie which was giuen vs ouer all beaſts. Nowe ſeing that the beaſts ſhould riſe vp againſt vs, and wee could not inioy them, but that God reſerueth the vſe of them vntoo vs, yea and ſubdueth ſome of them too vs according as wee haue neede of them: thereby wee be warned, that it is an 30 exceeding great madneſſe for vs too lift vp our ſelues againſt our maker, and that the beaſts can well ouermaiſter vs if neede require, and God needeth not to arme the Lions or Vnicornes, but can giue vs battell by lyce and fleas if hee thinke good, and ſo make a ſcorne of all our pryde. Therefore ſeing that ſometimes we cannot by any means rule the beaſts: lette vs remember from whence the ſame commeth: that is to wit, from Adams ſinne and our own naughtineſſe, in that wee be ſtubborne agaynſt him that had made vs Princes of the worlde, and put all creatures 40 into our hande. Let vs conſider this and be ſorie for our ſinnes: and as oft as the wilde beaſts do vs any harme, let vs be thinke vs thus: Behold, God ſheweth vs our owne wants: and therevpon lette vs pray him to graunt vs the grace to obey him in ſuch wiſe, as we may beare his mark, that the beaſts may know the power which he hath giuen vs as his children: and yet for all that, lette vs aſſure our ſelues that he intendeth too holde vs alwayes in awe. Lo what he haue to marke in the ſecond place. But now a mā might aske a queſtion, why God keepeth ſtill ſuch kinde 50 of beaſtes, ſeing they do men no ſeruice. For it ſhoulde ſeeme that the cauſe ceaſſeth why God ſhoulde nurriſh them any longer: but let vs marke, that they ceaſſe not to be as bentifyings of this world, to the end that men might behold the maieſtie of God in them. And that is one reaſon ſufficient ynough of it ſelfe. Againe (as I haue ſayde already) they ſerue for our learning: God ſheweth vs diuerſe ſights in them, to teach vs by that varietie to vnderſtand his power, goodneſſe, and iuſtice the better. On the other ſide, they are a good inſtruction to vs, bicauſe that 60 ſith we cannot haue the vſe of them, we muſt not preſume too exalt our ſelues to high. For euen the very horſes and oxen would ruſhe againſt vs and ouerrun vs: in ſomuch as although God haue put them vnder vs, and will haue them to ſerue vs: yet notwithſtanding now and then one ſtroke of a horſes foote is ynough to ſlea a man. Sith wee ſee this, haue wee not alwayes a good leſſon to ſhrinke in our heads, and to giue ouer the making of too great braueries? Yee ſee then what wee haue to beare away heere. Furthermore whereas mention is made of the breaking of the cleddes, and of tilling of the ground, and of carying the corne into the barne: it is too the ende that men ſhould bee the better warned, that they had neede to be prouided of many helps at Gods hand. VVee could not continue in the world, if we had not meate and drinke: we could not liue two dayes, if we were not nurriſhed. And who is hee that giueth vs bread? Are men ſo able of themſelues as they can till the earth alone? No: they may well imploy all the ſtrength of their armes, and they may well digge and delue: but alas, all that is not ynough too make the corne growe for their ſuſtenance. And who ſhall clothe them while they be tilling of the earth? where ſhall they get coates, hozen and ſhooes? who ſhall furniſh them of all their neceſſaries? for wee ſee we be ſubiect to ſo many things, that onely meate and drinke will not ſerue our turne. VVhat a number of helpes haue wee neede of too mainteyne vs in this wretched life? conſidering then that God had neede too giue vs ſuche an innumerable ſorte of helpes: let vs therfore thinke vpon the great number of benefites which hee hath beſtowed vpon vs: as in that he hath ordeyned horſes and oxen to till the grounde for vs, and to bring home the corne into our Barnes, and furthermore giuen vs ſuch skilfulneſſe, that when wee haue done amiſſe, by and by we haue a remedie at hand. Seing that God hath made vs too beholde his goodneſſe after that maner before our eyes, let vs alſo cōſider how deepely wee be bound and indetted vnto him to ſerue him with all lowlineſſe. For behold, the chiefe poynt that is ſhewed vs in this booke, is that menne ſhall neuer yeeld God his due honour, except they ſtoupe vntoo him, without preſuming too grudge againſt him, or without taking vppon them to teach him his leſſon. And vndoubtedly it is not our ſchoole, that hee ought to come vnto. Hee hath ſuch wiſedome in himſelfe, that (as hath bene ſhewed heretofore, and as ſhall be ſhewed further hereafter) we be conſtreyned, (I ſay wee be conſtreyned) to be abaſhed at the ſight of Gods doings. And as wee be abaſhed in that behalfe, ſo alſo behoueth it vs to learne to glorifie him: for that is all that wee can do. Now let vs come to that which is ſayd of the Peacockes and Estridges. VVho is hee (ſayeth God) that hath giuen ſo goodly wings to the Peacockes? God ſheweth vs in one woord, that one only fether is ynough to proue vs ſtarke fooles, in that we cannot be contented with his doings. Let vs looke vppon a Peacockes fether: is there not ſo wonderfull a workemanſhip in the ſame, as we wote not what to ſay to it, but only to glorifie God? I ſay that euen the vnbeleeuers are compelled therevnto-Seing it is ſo: I pray you are our wittes able to reache ſo high as too the skanning how God gouerneth the world, and too the things that are much higher without compariſon? Muſt they notneedes come ſhort? If one feather of a Peacocke rauiſh vs, and hold vs as it were in a gaze at [Page] it: what ſhall all the workemanſhip which appeareth in the whole worlde do? what ſhall the ſpeciall gouerning of mankind do? And yet notwithſtāding, that is the thing whereat men do vtter their blaſphemies: that is the thing for which they chafe and ſtorme againſt God, beyng deſirous that hee ſhould gouerne by their aduice and after their fancie. And that is bicauſe they haue not their owne liking, nor are dealt with at Gods hand as they thēſelues would wiſh. Yet muſt wee needes be proued to haue fayled of our duetie, if wee can conſider what hee telleth vs.10 Thus yee ſee Gods meening in this texte. Afterward hee maketh a compariſon with the winges of the Estridges: but that is rather to ſtay vpon that which is added concerning the fondneſſe, lightneſſe, and ſtrength that is in them. Alſo he ſpeaketh of Storkes: and that may be the rather too bring vs to the reaſonableneſſe that is in them: for there is more kindneſſe to bee found in them, than there is oftentimes in men. For when the yong Storkes are growen great, they reknowledge their dammes, and feede them in their old age, too requite that which they did too them in 20 their youth. Surely if this were well cōſidered, there needed none other doctrine too condemne the vnthankfulneſſe of children that are ſtubborne too their fathers and mothers, and could finde in their hearts that they were in the bottome of the Sea, and therfore would be very loth to ſpend themſelues in their behalf, or to ſpare the meate from their own mouths to giue it vnto them. So then ye ſee a fayre mirrour which wee haue in this birde. But are not we more than guiltie, ſeing we acknowledge not our ſouerayne father that created vs all, which nurriſheth vs; 30 in whoſe hand we be, and which wexeth not old that hee might haue neede of vs? he giueth vs innumerable good thinges: and we conſider not ſomuch as to yeelde him his due prayſe: now ſeing we be ſo lewde and froward, neede there any other witneſſes than the Storkes to condemne vs? howbeit for aſmuch as God ſtrayeth here longer vpō the Eſtriche: lette vs come to that which is ſpoken of it. Behold (ſayeth hee) the Estrich mocketh both the horſe and his Rider. This ſerueth to ſhew the nimbleneſſe that is in that great birdbeaſt: for it is half a bird [of the ayre] and 40 half a beaſt of the earth: and hee hath ſuch a weightie bodie, as he can not mount vp to flie aloft, but flickereth in ſuch wiſe as hee cannot bee outgone. A man may well runne poſte after him, but hee cannot ouertake him. For what with his halfe leaping vppon his Clees, and what with his halfe flying [with his winges,] he paſſeth all the ſwiftneſſe that can bee in horſes, or in any other beaſtes. Marke that for one poynt. And the ſame ſwiftneſſe is matched with pollicie, ſo as thoſe beaſtes can take vp ſtones by the way and throwe them at ſuch as follow after 50 them. Thus ſee yee two things in this Birdbeaſt: on the one ſide fooliſhneſſe, howbeeit matched with aduiſedneſſe in gathering vp ſtones as he runneth, and in caſting them backward at ſuch as purſue him. This (I ſay) is one wonderfull thing that is to be ſeene in Eſtridges. On the otherſide there is ſuch fooliſhneſſe in them, that if they may once hide their heads, they thinke that all their bodies are hidden, and yet the huge carkeſſes of them are ſeene ſtill. And as touching their egges, they ſitte not vpō them, but for aſmuch as they keepe in whote countries,60 they hide them in the ſand, and the Sunne giuing warmth vnto them, doth by that meanes hath them. If a mā conſider, on the one ſide the ſorecaſt of theſe Birdbeaſts [in defending themſelues,] and on the otherſide their fooliſhneſſe in hiding their Egges: ſhall hee not ſee a wonderfull worke of God in guyding all after that ſort? Furthermore, whereas mention is made of the ſtrength and ſwiftneſſe of this Birdbeaſt, lette vs vnderſtande that in thoſe things it ſurmounteth vs. VVe may well make our brags: but the Eſtriches go beyond vs in that cace Marke this for one poynt, that men muſt not ſet ſo much ſtore by themſelues as they haue beene wont too do: for God will ſende them backe continually too theſe examples, which ſerue too mocke their fooliſh boaſting. On the otherſide when wee ſee that theſe Birdbeaſts which haue ſtrength and nimbleneſſe, yea and policie alſo in other things, are ſo fond in one poynt, that they ſhewe nother wit nor skill: ought not wee to glorifie Gods goodneſſe towards vs? For who hath giuen vs more vnderſtanding than the Eſtridges haue? Haue menne gotten it by their owne power? Is there eyther Gold or Siluer that can buy ſuch a marchaundize? Then let euery man acknowledge how much wee bee bound vnto God, for giuing vs ſuch diſcretion: and lette vs beare in minde that it behoueth vs to yeelde him his due prayſe. Thus ye ſee what Gods meening is in this text. Alſo whereas it is ſayd, that God hath bereft the Estrich of wiſedome: let vs vnderſtand that it is too warne vs, that in aſmuch as wee haue reaſon and diſcretion, wee bee ſo much the more bound vnto God, for giuing vs ſo ineſtimable a benefite and priuiledge. For what a thing is it too diſcerne betweene good and euill, and too know what is our duetie, not onely for walking in this worlde, but alſo to attayne to the euerlaſting lyfe? what a principal thing is it, that we know how God hath created vs after his owne image, and prepared our heritage for vs aboue? Seing then that wee haue the skill too diſcerne betweene honeſtie and diſhoneſtie, and betweene vice and vertue: and that moreouer God doth ſo inlighten vs by his holy ſpirite, that the heauens are after aſort opened vnto vs, and we paſſe aboue the world to come to the companie of the Angelles, and to the endleſſe glorie which is purchaced for vs by our Lord Ieſus Chriſt: in aſmuch (ſay I) as wee haue all this: how much ought wee too make of ſuch a treaſure? And by the way, who is he that giueth it vs? For (as I haue erſt ſayde) wee ſhould bee lyke theſe fooliſhe Birdbeaſtes that are ſpoken of heere, and wee ſhoulde haue no more witte than the Eſtriches: but that God prouideth otherwyſe for vs. Thus then yee ſee howe men ought too bridle themſelues, and too apply all their wit and reaſon too the honoring of God, and not aduaunce themſelues any more agaynſt him. But the cheefe thing is that they muſte obey him, and conſider that there is infirmitie ſtill in themſelues, and that it is ynough for them if they can in ſome ſmall quantitie diſcerne the greatneſſe and heights of Gods workes, and that in creeping vpon the earth, they go foreward ſtill with all hūbleneſſe and modeſtie, knowing well that they cannot as yet atteyne too the depth of Gods ſecretes. And that is the thing which I touched at the beginning for the better confirmation of this texte: namely that God on the one ſide intendeth too make vs perceyue his goodneſſe, to the ende wee ſhould haue no [Page] cauſe too be greeued or to be out of patience, as though he had giuen a better ſtate to the wilde beaſts than to vs: and yet neuertheleſſe to the intent to humble vs, wee ſee our ſerues in ſuch plight, by reaſon of the corruption that wee caught by ſinne, that the beaſtes do paſſe vs in ſome reſpects and particular poynts. True it is that wee ſhall alwayes bee preferred before the beaſtes, and bee placed in higher degree aboue them. Yea and whereas we haue not ſo great ſtrength and nimbleneſſe as the beaſts haue: the ſame is to our profite, that is to wit, too humble vs withall:10 for otherwiſe wee would neuer bee tamed. VVe ſee that although wee be put in minde of our weakeneſſe by many things which wee behold: yet notwithſtanding God is fayne to complayne of vs, that we be like wilde beaſts, as hath bene ſayde. And (which woorſe is,) an Oxe will know his owners cribbe where hee is fedde: and an Aſſe or a Horſe will know his mayſters ſtable: but we will not know our maker: to be ſhort, he can by no meanes tame vs. Therefore it is good for vs that wee haue not ſuch force and ſtrength as the wilde beaſtes haue: for what a 20 thing were it? how could we be delt withall? Moreouer by the way let vs alwayes beare in minde, that wee muſt haue recourſe too the number of benefites that God hath ſpecially beſtowed vpon vs, and not vpon the beaſts: according as it is ſayde heere of reaſon and vnderſtanding. Howbeeit lette vs not ſimply conſider the reaſon that is common in all men: but let vs alſo come too that it hath pleaſed God too inlighten vs with the wiſedome that is conteyned in his Goſpell, and to open our eyes by his holy ſpirite, ſo as wee bee able to ſee his ſecretes which elſe 30 ſhould be hidden and incomprehenſible to vs: [and therfore] let vs learne too magnifie him for the ſame. Theſe be the two things we haue to beare in minde. And by the way lette vs marke, that whereas mention is made heere of the Estridges egges: if God extend his prouidence too the hatching of hir egges, euen when they be left and forſaken: it is much more likely that hee will neuer forget vs, vs (I ſay) which are more excellent creatures. And in good ſooth wee ſee hee hath prouided much better for mankind, than for thoſe cattell. For behold, the hennes 40 of them are ſo fooliſh, that they forget their owne egges and their chickens that ſhoulde come of them: but our Lord hath printed a kindneſſe in women, that they know their yong babes, and nurriſh them with their own bloud and ſubſtance. Seing then that our Lord hath ſet ſuch an order in mankind: thereby wee know that hee hath a fatherly care of vs. Howbeeit wee muſte not meaſure his goodneſſe by that only: but let vs come to that which he ſayeth by his Prophet: Can the mother forget hir child? Although al the mothers in the world ſhould forget their children: yet will not I forſake thee, (ſayeth the Lord.) God then on the one ſide ſheweth himſelfe a father, in that he holdeth the mothers at ſuch ſtay in giuing themſelues willingly too the charge of nurcing their children. True it is that we ſee not this in all mothers: for there are a number of theſe tender and nice things, that cannot finde in their hearts too take payne with their owne children, but a nurce ſhall bee more kinde too a childe that is none of hir owne, thā the owne mother is. Neuertheleſſe the ſayd kindneſſe appeereth commonly. And whence proceedeth it? Euen of God, whoſe will it is too maynteyne mankinde by that meane. Moreouer when wee know his fatherly goodneſſe which ſheweth it ſelfe to his creatures: very well, ſurely God doth afore hande make vs too feele his fauour, and the care that hee hath of vs: howbeit let vs vnderſtand, that in himſelfe he ſurmounteth all that euer we can perceyue in this worlde, and that if wee come vnto him with humbleneſſe, hee will alwayes ſhewe himſelfe as he is, that is to wit, the welſpring of all mercie, and will pitie our aduerſities and ſuccour vs in them. Therefore let vs haue the ſayd truſt: and although we be wretched creatures, yet let vs not therfore ceaſſe to truſt in him and too glorifie him: aſſuring ourſelues that if we yeeld vs teachable to him as his obedient people, he on his ſide will ſhewe vs that our acknowledging of him to be our God is not in vayne.

Now let vs fall down before the face of our good God with acknowledgemēt of our ſinnes, praying him to make vs feele them better: and generally too open our eyes, that wee may no more be puffed vp with pryde and preſumption, nor be any more drunken with our own vayne fancies, too ſtande in our owne conceyt and too boaſt our ſelues: but that wee may rather learne too ſubmitte our ſelues to him, to holde all our goodes of him, and to do him honour for them, acknowledging that if he continue not his mercie towards vs, we be vtterly vndone at euery minute of an houre: that by that meane wee may bee alwayes hild in his feare and ſubiection, and profite therein more and more, and that moreouer hee may vouchſafe too beare with vs ſtill, ſo long as he ſeeth vs yet hemmed in with ſo many infirmities and corruptiōs, vntill he haue vtterly bereft vs of them, and tranſformed vs vntoo his glory and image. That it may pleaſe him too graunt this grace, not only to vs, but alſo to all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſerable &c.

The Cliij. Sermon, which is the third vpon the▪ xxxix. Chapter.

22 Haſt thou giuen ſtrength to the horſe, or inuironed his necke vvith neying?

23 VVilt thou make a horſe afrayd as a graſſehopper (or Locuſt?) the neying of his noſthrilles is terrible.

24 He diggeth the earth with his foote, he reioiceth, he goeth with boldneſſe before the armed mā.

25 He paſſeth not for ſcaring, he feareth not, nother ſhunneth he the ſvvoord.

26 Let the Quiuer rattle, and the ſteele of the ſpeare and of the ſhield.

27 Hee ſvvallovveth vp the earth in rage and fierceneſſe, and hee paſſeth not for the noyze of the trumpet.

[Page]28 VVhen he heareth the trumpet, he ſayeth, ha ha: he ſmelleth the battell a far off, and the noyze of the Captaynes, and the ſhouting of the armie.

29 VVill the hauke take him to his fethers by thy vviſedome, or vvill hee ſpred out his vvngs tovvardes the South?

30 VVill the Eagle mounte vp at thy commaundement, and make hir neſt in the high places?

31 Shee dvvelleth vpon the rocke, and abideth vpon the high mountaynes as in infortreſſes.

32 And from thence ſhee eſpieth hir pray, and hir eyes looke farre off.

33 Hir yong ones ſucke vp bloud, and haunt vvhere dead bodies are.

34 And the Lorde anſvvered and ſayde vnto Iob.

35 Is it learning to ſtriue vvith the Almightie? let him that reproueth God anſvvere to this.

IF we were diſpozed to bee taught of God, hee alſo on his parte woulde deale ſo with vs, as all his teaching ſhoulde be to lift vs vp out of hande vnto himſelfe, yea & that after ſo familiar a faſhion as a father talketh to his children. Howbeit, foraſmuch as we be harde to bee gouerned, and in ſteade of yeelding 20 our ſelues teachable, we will needes be ouerwize: God is fayne to ſend vs to ſchoole to the beaſts, as we haue ſeene heretofore, and as he proceedeth to do heere ſtill. For in ſpeaking of Horſes, and of theyr nature, hee ſheweth that men know not his workes, when they wil nedes auaunce themſelues after that ſorte agaynſt him. And therewithall he ſheweth that vnleſſe it pleaſe him, hee will not vouchſafe to anſwere any of our replyes, but it ſhall be ynough for vs to be diſproued by the brute beaſtes: Yea euen by the horſes which are of houſehold with vs: ſo as he ſhall 30 not neede to go farre to ſtoppe our mouthes. For he ſhal haue aduocates inough to plead in his cace, in the ſtretes, in the fields, and in the houſes, & he wil not ray ſevp great Oratours among men, but will (as I ſayde) content himſelfe to haue the brute beaſtes [to pleade for him.] Furthermore here is no curious diſcourſing of the nature of horſes: for God ment not to deale with ſuch manner of proceſſe, but hee alleadgeth ſimplye the things that are knowne to the ignoranteſt ſorte. A man neede not to be greatly practiſed for the vnderſtanding of the things that 40 are ſpoken heere: for little children knowe them, like as when he ſpake of the ſtarres and planets, he did it not after the manner of the greate doctours and Philoſophers. VVhy ſo? Bicauſe fewe folke ſhould haue fared the better by it: for all haue not capacitie too conceyue it: but hee ſpake groſly of the Sunne & the Moone and of the things that are to be ſeene. VVhoſoeuer hath eyes, although he haue nother skill nor aught elſe, nor bee a greate Clerke: may notwithſtanding comprehende the things that haue bin ſpoken alredy concerning the Sunne and the Starres:50 he needeth no Aſtrologie in that behalfe. In like cace is it here, when he ſpeaketh of the beaſts. Now then he kepeth on the ſelf ſame courſe: & that is, to the intent that none of vs ſhoulde take excuſe, as wherevnto wee be inclined. Truely men are lothe to confeſſe their owne ignorance: but yet when it commeth too the excuzing of themſelues before God, then they make a buckler of it, ſaying: This paſſeth mine vnderſtanding, this is too curious geere for mee, I cannot faſten vppon it. Foraſmuche as moſte men take ſuch lurkingholes: he ſayeth that euen the ignoranteſt 60 ſort ſhal haue it proued to their faces, that they haue bin vnthankfull and malicious to him, and that they haue not knowne the things that were vtterly apparant vntoo them. Thus then ye ſee the cauſe why that when mention is made heere of horſes, the things are rehearſed ſimply in ſuche ſorte as they bee knowne to all men bothe to great and ſmall. Yea (ſayeth God) Is it in man to giue ſuch ſtrength as is ſeene in Horſes? Or ſpeciall, to giue them ſo luſtie and coragious a nature? For beſides that horſes are ſtrong of limmes, wee ſee that they be partly bred of purpoſe for the warres. Men ſee howe they caſte themſelues into the middes of daunger: and they are inflamed with ſuch a furiouſneſſe, as a man woulde ſay that they be of one minde with the Trumpettes and with the greate ſhoutes, yea and [...] they doo euen incourage the men. Sith wee ſee this, [...] that there is terribleneſſe euen in their nozethrils, ſo as he is a dreadful beaſt of himſelfe, and yet men know but a ſmall peece of Gods working in that behalfe, for he hath not vttered all his power there too the full, but hath onely giuen a little ſigne and marke what hee is able too do: if men conſider it throughly, ought they to ſtryue or checke any more? dare they nowe ſet themſelues againſt the liuing God? they durſt not anſwere a horſe, they durſt not rubbe him vpon the backe, they woulde bee afrayde of him: and yet they be not afrayde of the infinite power whereof they ſee but a ſmall droppe in all the horſes of the worlde. Ye ſee then what we haue to remember in effect vpon this ſtreyne. And euen in the ſame wee ſee that God hath vſed no ſuperfluous language in ſpeaking heere of the hardineſſe of horſes, and of theyr ſtrength, and that men cannot ſcare them as Graſſehoppers, but that they runne vppon the ſpeares and arrowes. It was needefull for him to ſpeake ſo. And why? For wee bee hardie and bolde ynough too carpe at God when we knowe not his glory▪ And it is our owne blockiſhneſſe that giueth vs that boldeneſſe: for in aſmuche as we drawe a curtayne before our eyes, whiche keepeth vs frō the ſight of Gods glorie, that is the thing that maketh vs ſo brutiſhe. So then, bycauſe we playe the ſharpſighted men, and will nedes comprehende all things in our owne fancie, to knowe the infinite power of God: therefore doth God treate here of Horſes, & ſet before vs the ſtrength & power that is in them. And why ſo? To the ende we ſhould be rauiſhed in wondering at his guyding. For it behoueth vs alwayes to come backe to this poynt, that God hath not vttered his power altogither in horſes nor giuen vs there to vnderſtand the vttermoſt that he is able to do: but hath ſet forth but only as it were one drop of his prouidence there. And yet for all that, if we cōſider well what is ſayd here: were it not that we be accuſtomed with the ſight and handling of horſes, euery of vs woulde [Page] runne away before them, & they would be terrible beaſts to vs, ſpecially at the ſight of theyr boldneſſe which they ſhew in battell. Thus yee ſee how we muſte apply all the things to our inſtructiō, which are rehearſed here particularly cōcerning horſes. Yea and on the other ſide we muſt note the goodneſſe of God, in that he tameth horſes after that ſort, to ſubdue thē vnto men & to apply them to their ſeruice. Thinke wee that a horſe whiche is vntame of his own nature, yea & bred as it were of purpoſe for battell, would ſuffer himſelfe to bee ſo ruled and weelded, if 10 god had not cooled that great corage of his, to the intent that mens turnes might be ſerued? Durſt we doo this of ourſelues? Then let vs cōclude, that God ſheweth vs his power in that he hath giuen ſuch boldnes vnto horſes, & made them ſo fierce: and that he hath alſo giuen vs a ſingular record of his goodneſſe and loue, in that we which are nothing, are able to breake horſes after that maner to our owne vſe, ſo as they ſuffer vs to trauell them, to put them to the Chariot and carte, too labour them in tilling the ground, & to take their backes to ride vpon them. Seing 20 then that horſes ſuffer thēſelues to be ſo gouerned: no doubt but our Lord ſheweth vs how beneficiall he is towards vs, & maketh vs to know him. Thus much concerning that poynt. But the chiefe poynt is the leſſon I haue touched: namely, that the ſame muſt ſerue vs to repreſſe our boldneſſe. Therfore when we be tempted to murmur againſt God, or to gaynſay him in any thing: we muſt caſt our eye vpon the brute beaſts, for they cā teach vs, & we alſo are worthie of ſuch ſchooling, when we will not harken peaceably to our God to obey his ſimple voyce. Afterward 30 he ſpeaketh of Haukes and Eagles. Hast thou (ſayth he) giuen wings to the Hauke? or will he fly at thy commaundement when he ſoreth towards the South? or when it ſemeth that he would ſtie vp into the Sunne? Hast thou ſhaped the Eagles (ſayeth he)? Is it thou that giuest them their nestes in the Rockes, and in the towers of the mountaines? that is to ſay, in the high and loftie places? Art thou able to ſet ſuch an order in nature? And wheras their yong ones feede vpō bloud, and are bredde thervnto: is it thou that haſt invred them to be fedde and nurriſhed with ſuche a ſuſtenance? The 40 Eagles finde where the dead bodies are, and they ſmell them out a farre of: yea and they be ſo ſharpſighted as they [...]e able to ſpie them out euerywhere: and ſurely it is certaine that this foule hath the ſharpeſt ſighte of all others. Is it thou then that hath giuen ſuch nature to the Eagles, ſayth god? VVe ſee how God both aboue & beneath offereth vs mirrours (or rather liuely images,) wherein wee may perceyue his mightie power to humble ourſelues: and yet notwithſtā ding we muſt cōſider alſo, that in the ſame there is wherewith to ſtoppe vs, when we be ſo fooliſhe or madde as to 50 runne ruſhing agaynſt him. And he needeth not to pleade his owne cace or to open his mouth to ſpeake one word: for looke howe many creatures there are aboue and beneath, as many witneſſes are there to cōfound vs vtterly. No doubt but we will be bolde ynough to aduaunce ourſelues againſt God, as though we woulde plucke him out of his ſeate with our blaſphemies, & wee beare ourſelues in hand that we may preuayle by our ourboldneſſe: but he hath ſtoppes ynough to caſt in our wayes: for there is nother beaſt on the earth, nor bird in the ayre, which ſhal 60 not beare witneſſe agaynſte vs. VVee ſee then that Gods cace ſhall bee pleaded by his creatures with out troubling himſelfe with it: and yet notwithſtanding, all that wee ſhall haue deuized agaynſte him muſte returne vpon our owne heads. Nowe although this leſſon be eaſie ynough: yet is it very ill minded in mens behalfe. And for proofe heereof, wee ſee the foules flye in the ayre, and wee ſee the beaſtes go vpon the grounde: and yet howe fewe are there of vs that wake vp, to thinke vpon God? dayly we haue ſtore of temptations, and the Diuell breatheth into vs the ſpirite of grudging and hartburning agaynſt God: If wee be not handled to our owne liking, by and by wee fall to carping and wrangling, ſaying: who was aware of that which is ſhewed or doone heere? VVee graunt well ynough that the thing is vtterly apparante: and yet notwithſtanding wee forget it, and it neuer commeth to our minde againe. The eaſier then & the commoner that this leſſon is: the leſſe excuſe ſhal there be for vs, & the more blamewoorthie ſhall we be before God, for not minding the things which we ought to haue knowne vnſpoken to, or without putting in remembrance. And ought not this to be vnderſtoode of euery one of vs? If wee thinke not vpon God when the Diuell commeth too pricke vs ſo againſt him: what letteth vs to do it but our owne malice & vnthankfulneſſe? Seing then that we be ſo ſlowe, & the things that ought to bee euer readieſt with vs, come not to our minde: we ought ſo much the more to marke what is touched here, how euery man ſhoulde furniſh himſelfe aforehand with ſuch warnings. Looke mee then vpon the haukes that flye in the ayre. It is a ſtraunge thing, onely too ſee that a liuing creature can caſte forth it ſelfe & mount vp with ſuche force, as it ſeemeth that it ſhoulde pearce through the clowdes: and no doubt but we would be exceedingly abaſhed at it, if we were not accuſtomed with it. For do we ſurmyze that the ſame is done by haphazard? VVere it poſsible for the birdes to mounte vp after that faſhion if God had not giuen them that nature? Nowe if we ſee Gods hande apparant in a birde: which of vs ſhall take vpō him to teach God his leſſon? for we be cōfounded in a very ſmall thing: and what proportionableneſſe or nereneſſe ſhall there be, if we make cōpariſon betwene God & his creatures? Agayne, if we cōpare a hawke with the reſidue of the whole worlde: it is nothing. And if ſo ſmall a portion of Gods works ought to rauiſh vs and amaze vs: what ought all his workes to do when we come to the full numbring of them, ſo as we fall to diſcourſing of all the things whiche wee ſee both aboue and beneath? Moreouer when wee conſider that the Maieſtie of God is yet hygher aboue al the Heauens, and ſo farre off from vs as wee cannot reache vnto it: dooth it not become vs to ſtoupe, to honour and reuerence it, and to bee reſtreyned from paſsing any further, whenſoeuer the Diuell ſhall labour to make vs carpe agaynſt it, or to grudge at it by any manner of meane? As for the things that are ſpoken heere concerning the nature of Eagles: it maye bee takē, that their yong ones do ſucke bloud anone after that they bee vnclozed, bycauſe that one kinde of Eagles doo caſte their yong ones out of the neſte, ſo as they bee driuen to ſhifte for themſelues: and it is ſayde that they bring vp none but the blacke ones: howbeeit they that wryte of ſuch matters, do varie in that poynte: for ſome ſaye that the Eagles do caſt away their yōg ones as baſtard Eagles, [Page] if their ſight be not ſtrong ynough to looke full vpon the ſhining Sunne. But wee haue not to do with the curious poynts of the Philoſophers, it is ynough for vs that God doth here ſhew vs the nature of Eagles in ſuch wiſe, as it is knowne: and he vſeth (as ye would ſay) that groſſe faſhion, to the intent we ſhoulde haue no cloke nor excuſe of ignorance. Looke mee then vpon the Eagles that are bredde to the pray: yea euen from the ſhell they haue the propertie of ſucking bloude: & it is a ſtraunge thing that a birde ſhoulde ſo feede and nouriſhe it ſelfe with bloude.10 Beholde what a crueltie is put intoo them, needes therefore muſte they haue that nature giuen them of another. And whence commeth the diuerſitie that is betweene the birdes that liue by pray, and the other foules? Muſte not that difference bee of Gods putting, who thereby ſheweth vs ſuche ſignes of his prouidence, as wee be forced to cōfeſſe that it is he which gouerneth & ordereth al things and that as the birdes made not their owne bodies, ſo alſo they gaue not thēſelues that inclination which they haue, but the ſame commeth from elſwhere, and God ſheweth 20 himſelfe in ſuch wiſe, as we muſt nedes woorſhip his Maieſtie? Thus ye ſee the chiefe poynt which we haue to remember in this text. And therfore a man needeth not to go to ſchoole for the matter: let him do no more but open his eyes, I meene euen the verieſt idiot: for the thing that is ſhewed vs here is knowne to all men, & therefore we muſte needes be condemned if we be ſo brutiſhe and blockiſh, as not to know the things that are vtterly apparant, ſpecially ſeing it is added, that the Eagles reſort thither as they perceyue any dead bodies too bee, and that they ſmell the 30 dead carkeſſes a farre of, and ſpie out their pray too make theyr flight thitherward. Nowe when we ſee ſuch things, lette vs vnderſtand that our Lord hath put a ſecrete mouing into them: for it were impoſsible that the Eagles ſhould haue it of themſelues, but that G [...]d hath inured them to it, & imprinted I wote not what a thing in them, whereby hee ſheweth himſelfe to be wōderful. So then, when we looke about vs & behold the diuerſitie of works, we be inforced ſpite of our teeth, to know that there is a Creator or maker which beareth ſway: for if all beaſtes were of one nature 40 and inclination: Gods prouidence ſhoulde be more darkeſome than it is. Then by all likelihood it ſeemeth to bee ſayde, that it is nature which beareth the ſway, according as we ſee that whē the Philoſophers themſelues had ſearched and conſidered things throughout: in ſteade of worſhipping & magnifiyng God in his workes, they bent all their witte and vnderſtanding too forge a nature that ſhould ſerue to deface God and his glory, and therein the Diuell ruled them to their great and horrible damnation. But when as we ſee ſuche varietie, that one birde is of one 50 nature, and another of another, and that the beaſts alſo do differ: it cānot be ſayd, that this is one nature, as it might be if all liuing things went by one line, and men ſawe one anſwerable conformitie in all beaſts. If things were ſo diſpozed, men woulde by and by ſaye, Nature, Nature: and they would neuer thinke vpon God. But now ſith we ſee that one birde hath fearefulneſſe, and another hath not: therein Gods working appeereth the better. The dooues (as we ſee) are as fearefull foules as any can be: and contrarywiſe wee ſee that the Goſſehawkes and all other 60 birdes of pray are as hardie. Againe there are other foules that are very greate, whiche yet notwithſtanding giue not themſelues to the praye. As for example, looke vpon the Swannes: wyll they feede vppon Carion? are the byrdes of pray as the Eagles are? Seing then that there commeth ſuch diuerſitie before our eyes: God doeth therein ſhewe vs his prouidence the more apparantly, & we be ſo much the more conuicted. And that is a thing well woorthye to bee marked. For without going any further, if all men had one countenance, and all women likewyſe, ſo as they were all of one ſtature, of one colour, of one making, of one looke, and of one minde: we ſhould not ſo well know that there is a creator that ſhaped vs, nor that hee dealeth forth the graces and giftes of his holy ſpirite in ſuch meaſure as it pleaſeth him: It would ſeeme that our mothers wombe ſhaped vs, or that it was the ſeede of oure father that gaue vs ſubſtance and ſhape and all that euer wee haue. To be ſhort, men would not thinke themſelues beholding to God for any thing, nor yeelde him any honor. But when we ſee ſuch diuerſitie of men, ſo as one is bigge and another ſmall: and their diſpoſitions differ, ſo as one is ſharpewitted & another dull, one is of great eloquence and vtterance in ſpeache, and another is as good as halfe dumbe: when wee ſee all theſe things: muſte wee not needes (if wee bee not too too malicious and frowarde) confeſſe that God at his owne pleaſure diſtributeth vnto vs the gyftes of his holie ſpirite, and that it is he which hath made vs and faſhioned vs? according as wee haue ſeene heeretofore, that like as when a woman hath mylked hir kyne, ſhee maketh hir cheeſe of what faſhion ſhee hir ſelfe lyſteth, ſo God alſo diſpozeth vs in ſuche wiſe, as wee wote not what too ſaye too it, but that it is hys hande that woorketh it, yea euen after a marueylous faſhion. And therefore lette vs learne not too bee blinde in ſuche diuerſitie of things as God ſetteth afore vs: but whenſoeuer we open our eyes, and ſo many things come to our ſight, ſo as one mā hath this ſhape, & another hath another cleane contrary: lette vs vnderſtande that God draweth vs to himſelfe, and that foraſmuch as he ſeeth vs ſlow in comming, he cheereth vs vp & pricketh vs foreward, ſo as we be in a maner forced to go onward, except we will of malicious ſtubbornneſſe withſtande him, and carpe at him in ſaying, I ſee and will not ſee. There is yet another poynt, in that it is ſayd, that the Eagles gather togither to the place where caryons are: that is to wit, that ſith the birds which liue by pray haue skill to ſeeke their feeding, and ſpeciallye that the Eagles doo ſmell a farre off where aught is for them to feede vpon: much more reaſon is it that wee ſhoulde reſort to the place where God ſheweth vs that our life is. And therfore ſeeing that the birdes reſort togither for corruptible foode, yea and runne thither and take payne for it: what excuſe is there for vs if wee on our ſide refuze our [ſpirituall] foode when it is offered vs, and haue not the wit to reſort to the place where our life is? Shall there neede any other witneſſes againſt vs than the Eagles? according alſo as our Lord Ieſus ſetteth foorth the ſame ſimilitude vnto vs. For after he hath ſpoken of the greate troubles that ſhoulde bee in the worlde: he ſayeth that whereſoeuer the deade carkeſſe is, thyther wyll the Eagles reſorte, according wherevntoo wee of the countrie may ſay the lyke of Rauens. Yee ſee then that theſe poore byrdes haue a naturall inclination [Page] to ſeeke their meate and pray: and where ſhall we on our ſide finde our life? Shoulde wee bee ſo witleſſe, when our Lord Ieſus Chriſt calleth & allureth vs vnto him, telling vs that when wee be come thither wee ſhall finde all that we want, and bee inriched with all maner of good things, ſo as we ſhal be fully repleniſhed with his nurriſhment & ſtrength, euen to our full contentation? Therefore let vs thinke vpon it: for ſeeing we haue ſuch aſſurance, muſte not the Eagles beare witneſſe againſt vs at the great day, if we be retchleſſe now? But let vs come back to the principall 10 poynt which I touched at the beginning, according alſo as God concludeth with the ſame: namely, Is it learning to contend with the Almightie? Lette him that correcteth God anſwere to it. This then ſerueth to ſhewe vs too what purpoſe ſo many things haue bene diſcourſed. For a man might thinke it ſtraunge, that God intēding to mainteine his rightuouſneſſe and to ſtoppe mens mouthes that they ſhould not carpe agaynſt him, ſhold ſpeake of the ſtarres, of the tilling of the grounde, and of the maner of ſayling, and ſet, foorth the natures of beaſts. Too what purpoſe is 20 all this? It ſhoulde ſeeme that God ſeeketh rouing reaſons. Yea: but when wee ſhall haue conſidered the poynt that I touched, wee ſhall finde it muche more auaylable for vs that hee maynteyneth his rightuouſneſſe after that manner, than if hee had diſputed of it without ſetting his creatures afore vs. And why? For wee muſte come backe to this concluſion, that although hee ſhoulde let vs alone with our babbling, yet ſhoulde wee winne nothing by it: for wee coulde not crye ſo lowde as too beate his eares with it: hee coulde ſet many ſtoppes in our waye: looke 30 howe many creatures there are in heauen, on earth, and in the ſea, all of them ſhould riſe vp and bend themſelues agaynſt vs, ſo as wee ſhoulde not bee able too come nigh God. Nowe we ſee that this manner [of dealing] whiche God vſeth to daunt Iob, and in his perſon all ſuche as are impacient, or which will needes aduaunce themſelues too high,) is as fit as may be, and that he could not haue taken a better way to teach, than that which he hath hilde heretofore. And that is the cauſe why I ſayde, that it behoueth vs to marke well that concluſion. Doth he then ſhewe himſelfe 40 to bee wiſe, which contendeth with the Almightie? True it is, that foraſmuche as the Hebrew woorde that is ſette downe heere, ſignifieth as well to Teach, as to Correct, (for woorde for woorde it is thus: Is it learning or correcting to ſtriue with the Almightie?) It might be taken as though it were ſayde, doeth the man that ſo quarelleth and ſtriueth with God, prepare himſelfe too bee chaſtyzed? No: but contrariwiſe he hardeneth himſelfe. Nowe our true wiſedome is to haue skill to chaſtize our ſelues, and to knowe our own wants, that we may be ſory & aſhamed of them,50 & haue none other helpe but to pray God to receyue vs to mercy & to pitie vs. That is the true wiſdome of men. Then muſt we conclude on the contrary part, that ſuch as do ſo lift vp themſelues agaynſte God, are ſtarke fooles. And the meening will come alwayes too this poynt, ſo as there will be no diuerſitie of matter, but the doctrine wil tende alwayes to this one marke: namely, That men are not onely miſaduiſed, but alſo vtterly deſtitute of witte and reaſon, when they take ſo vpon them to plead againſt theyr maker. And for the better vnderſtanding heereof,60 let vs holde theſe twoo degrees that I haue ſpoken of. Let the firſt be, That our true wiſdome is to ouermaiſter oure ſelues. So long as a man ſtandeth in his owne conceyte, or looketh to loftily, or is ouer ſconreful: hee dooth nothing but throwe himſelfe headlong intoo decay, and the ende of it cannot bee but deadly. Therefore there is nothing better for vs than too correct [or amende] ourſelues: that is to ſay, to beate downe our ſelues in ſuch wiſe as God may weelde vs, and we acknowledge that we bee nothing, but that wee bee ſo full of wretchedneſſe as hee muſte bee fayne to gouerne vs, and we take our ſelues to bee beholding to him for all good things. Agayne, for the ſecond poynt, ſeeing we be needie, vnfurniſhed, and deſtitute [of all things:] lette vs runne vnto him who is the welſping of all power, wiſedome and rightuouſneſſe, and (to be ſhorte) let vs vnderſtande that it is he of whome we holde our life, and all the appurtenances thereof. Yee ſee then that the way to be well taught or learned, is too be aſhamed of our ſelues, and too flee vnto our God, and therwithal to condemne all our wicked deedes & ſinnes, and too acknowledge that in oure nature there is nothing but frowardneſſe & corruption. VVhen we haue learned to hate our ſelues after that maner: we be ſure that wee haue greatly profited. But nowe, can a man amende himſelfe when he intendeth to plead againſt his God? Surely it is euen as good as a draught of poyſon to make vs mad, if the diuell can bring vs too the poynte too take pritche againſt God, or to be diſcontented with him, or to accuſe him of doing wrong, or to take diſpleaſure that he ſhould handle vs otherwiſe than we ourſelues woulde haue him: I ſay, the diuell putteth a furiouſneſſe into our heades, ſo as we become ſtarke madde. Then is it a very awke thing for vs to chaſtiſe ourſelues when we be in ſuch a chafe, & chawe vpon our brydle, and that although God afflict vs, yet notwithſtanding in ſteade of humbling ourſelues, we ceaſſe not to be on fire againſt him. And therfore it is no teaching of vs, that is too ſay, it is no ſeeking of true and good learning, nother is it any right wiſdome to ſtande ſo in contention with our God Lo heere a poynt which cō prehendeth very much, if we can skill to put it in vreas it ſhould be. But foraſmuch as we be ſo giuen to toyes and ſo wilfull withall: God addeth that if we take vpon vs to correct him, we muſt anſwere to this: that is to ſay, to the things that he hath alledged afore vs. True it is that ſome reſtreyne that ſaying to this verſe, That we muſt anſwere for it if wee pleade agaynſt God to correct him: and that foraſmuch as we ſee it cannot bee, and that it is altogither apparant: we muſte therefore conclude that wee haue no cauſe too pleade. But if all bee throughly conſidered, it is certaine that God ment to make heere a generall concluſion of the matters that hee had diſcourſed heertoofore. So then let vs marke, that when wee wyll not correct our ſelues willingly, yea euen by vtter abſteyning from all murmuring, ſo as we keepe our mouthes ſhet, and go not about to finde fault with God by any meanes: we muſte bee inforced too come to it: and when wee haue pleaded our fill, God hath ynough wherewith too reuenge himſelfe of our fooliſhe attemptes. And why? For hee wyll arme all his creatures, and hee ſhall haue as many Aduocates and Proctours of law agaynſt vs, as there are birds of the ayre, fiſhes of the ſea, or beaſtes of the lande. To be ſhorte, a man needeth not too go out of himſelfe too bee [Page] diſproued: for do we not ſee a woonderfull woorkemanſhip of our God in euery of the tips of our fingers endes? Is there any of oure nayles that witneſſeth not that God is ſo excellēt a workemaiſter, as we ought to be cōfoūded as oft as we thinke vpō the leaſt thing that he ſheweth vs there? Now then we haue the true and naturall meening of the ſentence, where it is ſayd, Let him that reproueth the Almightie anſwere to this Howbeit, it behoueth vs to mark howe profitable this doctrine is for vs. True it is, that all of vs will at the firſt ſight ſay, that it is to lewde and heynous 10 a dealing too go about to reproue God: but in the meane while, who is he that forbeareth to do it? VVe wil well make coūtenāce to haue that modeſtie: but yet there is none of vs all but hee ſtarkleth if Gods hande bee any thing rough to vs, or if things fall not out to oure liking. And at whome do ſuch ſtarklings puſh? If we thought that the afflictions came to vs from Gods hande, and that all the troubles whiche are ſeene in the worlde are iudgements that proceede from him: and that euen when the good are perſecuted, and the wicked beare ſwaye, it is his 20 wyl to exerciſe our pacience by that meanes, & to clenze vs from all our vanities, and (to be ſhort) to mortifie vs to the worldwarde: [I ſay] if we wiſt this, they that are offended when they ſee that the Church hath no peace nor reſte, and that good men are troden vnder foote and vexed, ſo as one is pinched with ſickneſſe, and another with pouertie, & in the meane while the wicked haue their ful ſcope, and are free of ſuche inconueniences: I ſay, if wee knewe this, wee woulde learne to humble our ſelues. But contrariwiſe, when we do ſo ranckle inwardly as we cannot 30 hold ourſelues from murmuring againſt God, though it be but euē within our teeth: I pray you do we not accuſe God of crueltie, as though he had no reaſon to handle vs after that manner? VVee will not with open mouth ſaye that God is cruell and vniuſt: no truely, we will not ſay ſo: but yet do we tende to that ende. So then we ſee that this is a leſſon that belongeth to all men: namely, that if we take vpon vs to reprooue God [or to finde fault with him] we muſt anſwere to all his workes. But nowe let vs apply all our wittes, and let euery of vs do what hee can:40 and yet when wee haue debated vpon all the things afore rehearſed, I pray you is it poſsible for vs to anſwere thē, and to reply vnto God in the things that he hath done & diſpoſed in the nature and creation of things? No doubte but we ſhall finde ſtore ynough of follie in our ſelues, according as we ſee howe men ouerſhoote themſelues, and the Diuell alſo blindeth them in ſuch wiſe, as they ſticke not at all to carpe at their maker. But it behooueth vs to come to the pithe: Can wee (ſay I) gayneſay the order of nature as it is ſettled? Can wee denye the prouidence of 50 God? Can we aboliſhe his power which ſheweth it ſelfe? Cā we ſay that he hath not don & diſpoſed al things with wiſedome? Agayne, can wee diſplace his iuſtice whiche appeareth too vs matched with his goodneſſe and wiſedome? Can wee bryng any of theſe things too paſſe? No, it is impoſsible. Nowe then, muſte not men needes bee blockiſhe, when they wyll aduaunce themſelues after that maner agaynſt theyr maker? But what is to be done? To the intent we may fare the better by this doctrine, we muſte beginne at this ende: namely to feele howe weake wee be to anſwere the thing that God will put to vs. Seing then that wee bee not able to furniſhe our ſelues for it: lette vs learne too humble oure ſelues. After what ſorte? Lette vs runne to the foreſayde wiſedome: which is, to correct our ſelues. Therfore when men haue looked well too themſelues, & conſidered their own wants: there will be no more cauſe for them to ſtande any more vppon theyr owne reputation, or too ſooth themſelues, or to beare thēſelues in hande, that they be able to do this or that: but they ſhall be fayne to fall out with thēſelues, and too bee aſhamed of theyr owne filthineſſe. They will hate and abhorre themſelues when they be ſo mortified: and it ſhall behooue them too offer God the ſacrifyze that is ſpoken of in the Pſalme, that is too witte, the ſacrifize of a broken hearte. VVhen wee bee come too that poynte: then is it true wiſedome. Lette the deſpyzers of God ruffle it out, and lette them fling abroade as it were at randon as muche as they lyſt: for they do but worke theyr owne miſcheefe, and in the ende after their mounting vp, they muſte tumble downe agayne. But lette vs bee ſure that in humbling our ſelues we ſhall haue a good foundation and ſtay, and we ſhall be vphilde by the grace of oure God. Thus ſee you the wiſedome and power of our God, the whiche it be houeth vs to magnifie as in reſpect of his creatures, ſith he maketh vs to inioy ſo many benefites in this worlde. Alſo ye ſee our wiſedome: which is, that in looking vpward & downward, to behold the diuerſities of his creatures which hee ſheweth vs there, wee muſt alwayes reſort vnto him to be certified of his prouidence. And ſeing hee hath graunted vs the grace to call vs once vnto him: lette vs learne to come quietly vnder his hand, and lette him gouerne vs at his pleaſure. And in the meane time if hee handle vs after a faſhion that ſeemeth hard and comberſome to vs: lette vs take all paciently, & pray him to comfort vs, and ſtrengthen vs in ſuch wyſe in his loue, that howſoeuer we fare, we maynot at any time go about to murmur againſt him.

Nowe let vs fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him that we may be ſo touched with thē, as it may throughly beate vs downe before him, and make vs flee to his onely mercie, as the onely remedie for vs: and that hee not onely forgiue our ſinnes paſt, but alſo gouerne vs in ſuch wiſe by his holy ſpirite hencefoorth, as oure whole deſire may bee to walke in his obedience. And ſo let vs all ſaye, Almightie God heauenly father, &c.

The .Cliiij. Sermon, which is the fourth vpon the .xxxix. Chapter.

and the first vpon the .xl. Chapter.

36 Iob anſvvering the Lorde, ſayde:

37 I am of bace degree, and vvhat ſhall I anſvverc thee? I vill lay my hande vpon my mouth.

38 I haue ſpoken once, and I vvill anſvvere no more: yea tvvice, but I vvill not turne againe.

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The .xl. Chapter.

ANd the Lorde ſpeaking out of the vvhirlevvinde ſayde vnto Iob,

2 Gyrde vp thy loynes like a valiant man: aske mee, and I vvill make thee vnderſtand.

3 VVilt thou diſanull my iudgement? vvilt thou condemne mee to iuſtifie thy ſelfe?

4 Haſt thou an arme like God, or thundereſt thou vvith ſuch a voyce?

5 Cloth thy ſelfe vvith glory and maieſtie, be excellent, put on thy coſtly apparrell.

6 Spread out the indignation of thy vvrath, looke vpon all the proude to bring them dovvne.

WE haue ſeene alredy that god to 10 teach Iob ryght humilitie, ſpake to him out of a whirle wind. For although his onely voyce ought to be ynough to aſtoniſh vs: yet notwithſtanding, thereby hee ſheweth yet better howe harde we be, in that he is fayne too vſe ſome further meanes too abate our pryde, or elſe he ſhould not bring it about. True it is, that humilitie proceedeth of Gods ſpirite, and that ſuche 20 as are ſtubbornly bent vnto naughtineſſe, doo neuer ſubmitte themſelues willingly vntoo him, though hee gyue them ſufficient warnings and experience to leade them, and as it were too dryue them therevnto: but yet for all that, God in vſing the ſame violent meanes towardes thoſe whome he gouerneth by his holy ſpirite, intendeth therby to ſhew vs the lewdneſſe and frowardneſſe that is in our nature, conſidering that he is fayne to thunder and rore, or elſe we continue blockiſh ſtill, ſo as we perceyue not his maieſtie & power to ſubmit our ſelues vnto him.30 Nowe is ſhewed vs the frute of the things that God hath done. For wheras he ſayeth, that Iob graunted himſelfe to be of bace ſtate, and that it behoued him to hold his peace, and to keepe his mouth ſhet: therein it appeareth that God magnified not himſelfe in vayne, and that his ſpeaking ſo out of a VVhirlewind, was not without effect. And why? For [...]o, Iob is tamed as a little lambe, and he goeth not aboute to replie any more. Heretofore he had ſtriued, and taken vpon him to contend with God in mainteyning his owne cace: but now is all that geere layde a water: & he ſayeth 40 that he dares not ſpeake any more: and whereas he had gone farre forward in the matter, he leaueth off and forbeareth vtterly. Then lette vs learne that if God thunder vehemently againſt vs, it is for our welfare, although we thinke it rough at the firſt ſight. God (ſay I) muſt be faine to ſcare vs: for we on our ſide are dull vpon the Spurre, and not eaſie to bee brought in ſubiection, and therefore wee haue neede of greate violence too abate the pryde that is in vs by nature. Howbeeit let vs marke alſo heerewithall, that when God ſhall haue ſpoken ſo, as it were 50 out of a whirlewinde, there is no excuſe for vs, if wee followe not Iobs example in acknowledging the wretchedneſſe that is in vs, to the end to become altogither quiet. And it is a poynt woorthie to bee noted. For we ſee dayly howe ſharpe and rough God is, to the ende to ouermayſter men, and to bring them home too him, and yet they bee neuer the better for it. If God touche one with ſickneſſe, and chaſtize another with pouertie: is it not all one as if hee ſpake too them oute of a whirlewinde? Yea and doth he not then rappe vs with mayne blowes vpon our 60 heades? And yet for all that, verie fewe of vs doo amende. VVee ſhall ſee that ſome gnaſhe theyr teeth at him, ſome fal into a furious rage of rayling, & otherſome become wilful and hardhearted, ſo as all that God can do to them ſhall not mooue them. Iobs example wyll condemne ſuche bluntneſſe and ſturdineſſe. And why? For although Iob was impacient for a while, and were caryed away with ſome pangs that were in him: yet in the ende he gaue eare to the roring voyce of God: and the whirlewinde ſtrake ſuche a feare into him, as he corrected himſelfe and hilde his peace. Euen ſo muſt we do: and therefore let vs bethinke our ſelues too come to conformitie. For after that God hath bene boyſteous towards vs, and ſcared vs: if we continue wilde beaſts ſtill: ſurely we ſhal paye very deere for it. So then, although wee haue ouerſhotte ourſelues, yet let vs not ſtād in it. If we cānot yeld ourſelues vnto God at the firſt blow: yet at leaſtwiſe, let vs beware that we be not wilfull, whē we ſee that he preſſeth vs, & compelleth vs in maner by force to be obediēt to him. Then if God vſe his ordinary meanes, let not vs reſiſt them. For what hope wee to gaine by it? In the ende we muſt be ſunken vnder his hand. Thus ye ſee what we haue to marke in the firſte place. But heerewithall let vs learne to beare paciently the ſtripes that God giueth vs, aſſuring our ſelues that that is the meane whereby he intendeth to make vs ready to be ſubiect vnto him. And for aſmuch as it is good for vs, that of wilde beaſts he ſhould make vs to become as ſheepe & lambes: let vs not take ſuch preparatine to heart, but after Iobs example let vs ſay, Lord I ſee now I am of bace ſtate. Truely it ſhould ſeeme that this ſaying caryeth no great pith in it: but if we conſider well the fooliſh ouerweening that is in in men: wee ſhal ſee that Iob had profited greatly in that he could ſay, that he was of bace ſtate. If it bee demaunded of whence we be come, [and what we be:] we will anſwere that we be wretched creatures, taken out of the earth, ſo frayle as it is pitie to ſee, and fraught with ſtore of infirmities. VVe wyll confeſſe theſe things with our mouth, but yet in the meane whyle we wil not ceaſſe to eſteeme of our ſelues: we forget from whence we came, and whither wee muſte return, & what our preſente ſtate is: none of this commeth to our minde. Men then are (as yee woulde ſaye) drunken by bearing thēſelues in hand that they be much worth, and they chalenge a worthineſſe to them through fantaſticall imagination. And therefore whenſoeuer any man dooth truely and vnfeynedly knowe howe too deſpyze himſelfe, and that hee hath not aught in him wherefore he ſhoulde aduaunce himſelfe: it is very muche, yea it is great wiſedome. And let vs marke well, that we ſhall neuer come to ſuche reaſon, till wee be [throughly] touched with the Maieſtie and glorie of God. For ſo long as men looke one vppon another, they take occaſion to eſteeme of themſelues, ſaying: Am not I as well too bee [Page] liked as he or he? This compariſon then which men make one with another, blindeth them, and maketh them too thinke alwayes that they bee I wote not what. But when we come vnto God, and he ſheweth himſelfe as he is: all this ouerweening of ours muſte be fayne to vaniſh away, and to diſperſe and come to nothing. And ſo wee haue to beſeeche God to make vs perceyue his glory, to the ende wee may enter into the ſayde examination of oure owne wretchedneſſe, and diſable ourſelues in ſuch wiſe, as none of vs may beguile himſelfe any more by his owne fooliſh 10 imagination. And that alſo is the cauſe why Abrahā (when God appeared to him) ſayde, Alas, I am but duſt & aſhes. VVe will wel ynough ſay ſo (in a maner all of vs) though God be far out of our minde, & that wee thinke not at all of him: howbeit, all is but hypocriſie & feynedneſſe, and we neuer do it hartily & earneſtly till wee haue felt what God is. And therfore let vs marke well the order that is ſet downe here: which is, that after God hath ſpoken to Iob out of the whirlewinde, Iob confeſſeth himſelfe to be nothing, & that he ought not to be ſo bold as to ſpeke one 20 way or other. Howbeit let vs bethinke vs well alſo, that whenſoeuer God is ſo fauorable as to appeare to vs, wee muſte not be ſo fooliſh as to make any account of ourſelues or of our vertues. It is no maruell thoughe the wretched Papiſts imagine a freewill, & ground the obteyning of Paradiſe vppon mens owne merites, weening to make god their detter: And why? For they neuer were acquainted with the light of the Goſpell, which bewrayeth mens wantes, inaſmuche as God vttereth his owne rightuouſneſſe there. Theſe ſily ſoules then, neuer hauing felt what 30 the power of God is, do abuſe themſelues with ſuche deceytes. But as for vs, ſeeing that God telleth vs how perfect his rightuouſneſſe is, and therwithall diſcouereth our filthineſſe, & ſheweth vs that there is nothing but abhomination in vs: we muſt no more be tyed to ſuch dotages, but vtterly diſable our ſelues, that all pryde may bee beaten downe in vs, and oure God bee glorified. Thoſe therfore that haue bin taught purely in the Goſpell, muſt come too this poynte of wiſedome of vtter diſabling of themſelues. And that is the cauſe why wee ſay, that fayth 40 bringeth men too loftineſſe. For after as God reuealeth his goodneſſe vnto vs, ſo muſt we aſſure our ſelues, that his dooing ſo is bycauſe there is nothing but curſedneſſe in vs, and that we ſhould be vtterly vndone and forlorne, were it not that he vouchſafeth to ſuccour vs by his mercie. And ſo the doctrine of the Goſpell bringeth vs to the meeldneſſe of vtter abacing and diſabling ourſelues in al things. Now herewithall Iob ſayth, that he will lay his hand vpon his mouth, and whereas hee hath ſpoken once, hee will not fall too it agayne: and that whereas hee hath ſpoken twice, hee 50 will do ſo no more. VVheras he ſayeth he will lay his hande vpon his mouth, it is a ſigne and proteſtation that he will not proceede any further: and that manner of ſpeeche is rife in the ſcripture. And it ſerueth to do vs to vnderſtand that we muſt reſtreine our fooliſh appetites, & that when our fleſhe tickleth vs to ſpeake, wee muſte reſiſt it, as if it were by putting a muzzle or a bridle vppon our mouthes to refreyne them. If a man were ſo wiſe of himſelfe, as he woulde not be tempted to ſpeake amiſſe, hee ſhoulde not neede to laye his hande vpon his mouth, for hee woulde 60 refrayne of his owne accorde, and he ſhoulde neede neyther ſtoppe nor barre. But nowe on the contrarie parte, whereas it is ſayde that we muſt lay our hande vpon our mouth: it is to do vs to wit, that we haue to fight agaynſt our fonde luſtes and likings, which do continually make vs too haſty in ſpeaking, inſomuche that our tongue ſhall ſtill be ſharpe ſette to caſte forth ſome thing or other that is nought woorth, agaynſt God. Heere then wee be warned of a vice that is great, wicked and hurtfull: which is, that we will needes be ſharpe witted in pleading agaynſte God, and ſet foorth ourſelues with a brauerie, to the ende to cloke our wantes with vayne excuſes. Ye ſee then that the thing whervnto mē tend & are wholy inclined, is that they woulde fayne cloke themſelues by hypocriſie, and rather condemne God, than ſuffer themſelues too bee brought too reaſon, ſo as they will alwayes haue ſome lye or ſtartinghole yea and in the ende fall too ſpewing oute of blaſphemies. For when our tongue is venemous and altoogither ſoked in lying and falſehoode: at the laſte it burſteth out [euen] againſt God. Sith we know this, haue we not good cauſe too miſlyke of our ſelues. And therefore whenſoeuer we heare this maner of ſpeeche, that the holy men layde theyr hande vpon their mouth: let vs remember howe forwarde wee bee too ſpeake amiſſe. And ſpecially when wee compare our ſelues with Iob, if hee could not holde his peace without ſtreyning of himſelfe: alas, what ſhall we do? For wee come farre ſhorte of profiting ſo much as he did. Ye ſee then that as touching the firſt poynt, men ought alwayes too miſtruſte themſelues, whē they haue occaſion to ſpeake, knowing wel that their nature doth continually prouoke thē to ſpeake emiſſe, & that their tung is nothing elſe but a warehouſe of leaſing & hipocriſie, and that in the end it appeareth that there is nothing but poyſon according as it is ſayde in the Pſalme, that the poyſon of Aſpe [...] is vnder the tungs of thoſe that are vnreformed. Vntil ſuch time as god hath made cleane our mouthes, they can skill to vtter nothing but curſedneſſe & bitterneſſe. And therefore let vs learne hereby to refrayne our ſelues, euen with a hatred towarde the euill that we haue bene too much accuſtomed to, and to frame our ſelues to the meeldneſſe and obedientneſſe that are ſhewed vs here by the holy Ghoſt. For inaſmuchas we be ſo forward to ſpeake amiſſe: it ſtandeth vs in hand to indeuer to amende ſuche faultineſſe. And out of doubt it is not ynough to haue acknowledged it, no nor to haue cō demned it: but it behoueth vs alſo to redreſſe it. Did Iob then lay his hand vpon his mouth? Haue the other holy Prophetes doone as muche? Lette vs followe them in ſo dooing: that is to witte, whenſoeuer we be prouoked to grudge agaynſt God, though we haue neuer ſo fine ſhifts to diſguyſe the truth, and to turne it into a lye: let vs reſiſt ſuche lewdneſſe, and fight agaynſte ſuche vngraciouſneſſe, ſeeing it is ſo vntowarde and condemned of God. And how ſhall we do that? By laying our hande vpon our mouth, that is to ſay, by putting a ſtop in our owne way: for it behooueth vs to brydle our ſelues as wilde beaſtes. Therefore let euery man looke neerely to himſelfe: and if we happen to be afflicted, or to be croſſed with ſome ouerthwart thing, ſo as one of vs fretteth, another chafeth, and the thirde is ſo ranckled with poyſon, as we bee prouoked to ſpeake amiſſe: let vs reſtreyne ourſelues. It were good wee did ſo (wyll ſome man ſay) but I finde it verie [Page] hard for mee, and I do alwayes incline to the other ſyde. Yea, but it is ynough if we reſ [...] againſt it. Not that we be not woorthie to be condemned though we ouercome it: (for the very only imagination & conceyuing of it in our thought, is wicked and ſinfull before God:) but for that he of his infinite goodneſſe taketh it in good worth, whē he ſeeth that the euill liketh vs not, but that we labour to repreſſe it. God then perceyuing vs to haue that inclination, fay leth not to accept vs. VVherefore ſeeing he is ſo gracious towardes vs: wee ought too haue ſo muche the 10 more courage to ſtoppe the wicked wordes, blaſphemies and moylings, that might bruſte out agaynſte God. It is ſayde that Iob, hauing ſpoken once, leaueth off: yea and that ſeeing hee had ſpoken tw [...]e, he would do ſo no more. VVhereby he betokeneth firſt of all, that if we haue gone too farre in ſpeaking amiſſe, we muſt not therefore harden our ſelues as we ſee many do, who when they haue once ouerſhotte themſelues and raunged farre out of ſquare, will not bee brought backe againe, but play double or quit as they ſay. VVe muſte not do ſo: for although the euill be of continuance,20 and wee haue followed it too farre alreadie: yet muſte we turne heade ſo ſoone as God warneth vs of it. Therefore let not men play the bedlems when they haue done amiſſe a long time togither, and doubled their euill doing: and when they haue caſt forth a fooliſhe woorde vnaduiſedly, and clapped twoo or three mo in the necke of it, let them not therefore grow ſpitefull agaynſt God: but let them condemne themſelues double and treble, and therevpon returne agayne into the ryght waye. Thus yee ſee that the thing whiche wee haue too marke in this 30 ſtreyne, is that although wee haue continued to offende God a long time, it is neuer out of ſeaſon for vs to turne a new leafe. The ſecond poynt is, that we muſt not ſ [...]atter our ſelues though we haue many occaſions to do it, as we ſee of Iob here, who had many fayre colours: he alledged not ſome one reaſon alone for the mayntenaunce of his cace: he had greate ſtore, and doubled his proofes in diuerſe ſortes, inſomuche that he ſeemed to haue had matter ynough: yee woulde haue ſayde that hee had beene fully perſwaded of it, and that hee had looked determinately 40 to haue gone away with the victorie, and that hee had no ſooner ſet downe one article, but hee was able to haue come too another: and yet notwithſtanding, nowe hee giueth ouer all his replyes, and all the goodly likelyhoodes that he had to pleade with againſt God. VVhereas I haue ſpoken once or twice, (ſayeth hee) I renounce it euery whit, and I will no more do ſo. Heereby wee bee taught (as I ſayde) that although wee had neuer ſo many fayre clokings, and thought our ſelues to haue verie good reaſons, and well grounded to maynteyne our cace: they bee nothing 50 worth, all muſte fall to the grounde. And therefore let vs not any more flatter ourſelues in our fondneſſe: for in the ende we muſt be fayne to come to that which hath bene treated of heeretofore: namely that God will haue a thouſande articles for one. Then let vs keepe vs from entering into contention with him, and alſo let vs ſtoutly withſtande all the fancies whiche the diuell putteth into our heade. If he go about to make vs chafe agaynſt God, or if hee tempte vs, and ſet vs on fire with grudging and ſtubbornneſſe: lette all this be thruſt downe, though we 60 had whole hundredes of replyes that myght ſeeme fay [...]e and good. This done, it is ſayde that God began yet once againe to ſpeake out of the whirlewinde, ſaying vnto Iob, Gyrde vp thy loynes like a man, which ſaying we haue heard heretofore. Nowe if a man myght thinke it ſtraunge that God ſhoulde ſtill ſpeake terribly vnto Iob, and as it were defie him, & mocke at his preſumptuouſneſſe: ſeeing he was vtterly caſt downe in himſelfe. But hereby a mā may ſee, that when we be humbled, there is yet ſtil ſome remnant of pryde hiddē in vs, which appeareth not but before God, and he muſt be fayne to purge vs of it. It is certaine that when Iob confeſſed himſelfe to bee a wretched creature, & a man of no value, he vſed no feinednes, but ſpake as his hart gaue him. Yet ſee then, that he was fully tamed and come to a meeke and humble minde, deſiring to bee wholy obedient vnto God, and yet for all that, he needed to be chaſtized ſtill, & to bee better ſchooled, to the ende he might acknowledge himſelfe to be as he was, & therevpon yeelde all glory and prayſe vnto God. And why ſo? Bicauſe (as I ſayde) there is alwayes ſome backenooke: and although men be brought vnto God, and be deſirous too frame themſelues too Gods wyll: yet are they not throughly clenzed of all pryde at the firſte, but God perceyueth that there is ſtill ſome ſecrete diſeaſe behind, the which it behoueth him to amende. Lo heere a very notable text. For haue wee once ſlightly conſeſſed that Gods afflicting of vs is rightfull, and acknowledged our ſinnes: wee woonder that hee ſhoulde go forwarde ſtill in handling vs roughly. It will make vs to ſay, howe now? Ought God to be ſo rigorous towardes mee? For hee knoweth that I haue humbled my ſelfe: and whereas I haue done amiſſe, I haue acknowledged my faultes, yea euen my faultes, I conſeſſe them, I accuſe my ſelfe of them. Is not that ynough for him? VVhat woulde hee haue more? It ſeemeth then to vs, that God after a ſort doth vs wrong, if hee ſtryke vs ſtyll when wee haue once in a woorde or twayne confeſſed our ſelues to be ſinners. Yea? But lette vs looke at Iob: hee had not onely confeſſed himſelfe to bee a man of no value, but alſo thought it [with hys hearte,] and had reſtreyned himſelfe from replying any more, and was ſtriken in feare with the glory of God that had appeared vnto him: and yet notwithſtanding he needed ſtyll too haue God to thunder at him, and too ſhewe himſelfe terrible too him in a whirlewinde to make him more afrayde. If Iob hauing bin throwne downe after that ſorte, had neede to bee put in feare ſtyll, to the ende hee myghte knowe himſelfe better, and ſee his owne wretchedneſſe, & forget all rebelliouſneſſe: alas what had we nede of? And yet notwithſtanding ye ſhall ſee a number, which haue nothing in them but hypocriſie, yea and very ſhameleſneſſe, who wring theyr mouth aſide too ſay, It is true that I haue doone amiſſe. And when they haue once ſaid that word, as it were but in way of ſcorne & mockerie: if men accept them not in poſthaſt as rightuous, and handle them not very nicely: it ſecmeth to thē that they bee vnreaſonably dealte with. But (as I ſayde afore) although wee haue felte our ſinnes yea euen earneſtly, and confeſſed them withoute feygning, and deſired hartely that God ſhoulde gouerne vs, and haue all dominion ouer vs: yet dooth it not followe but that there is ſome naughtineſſe lurking ſtyll behinde, thoughe it bee not knowne of▪ Truely (too our owne ſeeming) there is no [Page] pride in vs, bycauſe we ſee it not preſently: but within a day or twoo it woulde bee ſeene if God remedied it not. And therefore let vs not thinke it ſtraunge, that God ſhoulde ſpeake vnto vs in a whirlewinde as in a thunder, euen when he ſhall haue ſcourged vs till we can no more. Let vs not woonder though God continue to ſpeake vntoo vs ſo, for hee knoweth good cauſe why to do it. And although we perceyue no faults in vs, yet let vs not ceaſe too condemne our ſelues. Yea and although there were none at all in vs [preſently ▪ ▪] yet doth God knowe that 10 we might fall into them to day or to morrow, yea euen euerie minute of an houre: and [therefore] God in chaſtizing vs vſeth a preſeruatiue medicine. VVherefore let vs beare paciently the afflictions that God ſendeth vs, aſſuring our ſelues that by that meanes he procureth and furthereth our welfare. But nowe let vs come to the matter that God handleth here. Firſt of all he defieth Iob in ſaying, Girde vp thy loynes like a luſtie ſtoute follow. True it is, that in the Hebrew there is but the one worde man: howbeit the ſame importeth as much as a valiant, hardie, ſtoute,20 or couragious man. His meening then is, Shewe all thy valiantneſſe. And therein we ſee that God ſpeaketh not only to the perſon of Iob: but alſo to all mankinde without exception: as if he ſhoulde ſay, let men bring all the force that they can, let them put themſelues in as good aray as they liſt, and let them come with all their furniture: and what ſhall they gaine agaynſt mee? This therefore is as a defiance that God maketh both too great and ſmall, to ſhewe that they cannot bring any power that ſhall bee able too match his: and that is the firſt poynt. Howbeeit 30 it ſeemeth that this is verie commonly knowne: for there is no man but hee woulde bee adrad, too take vppon him too matche himſelfe with God. If it were demaunded of them whether it were their intent too mount ſo highe, as too diſpoſſeſſe God of his ſuperioritie ouer them: they woulde anſwere, no I trowe: were wee not worſe than madde then? But yet notwithſtanding, in carping agaynſt him wee do it. If wee iuſtifie our ſelues and excuze our faultes, is it not a ſpyting of God? Is it not a warning agaynſt him? Therefore when wee enter ſo intoo battell 40 with him, wee beare our ſelues in hande, that wee be able too make our part good, according as in verie deede if a man bee not afrayde of Gods Maieſtie, hee will preſume to compaſſe the things that he taketh in hand, and he will not by any meanes bee hilde backe. Then if our raſhneſſe doo carie vs ſo farre away as to fight agaynſt God: it is a token that wee imagine there is as great power in our ſelues as in him. And therfore not without cauſe doth God defie vs heere eueriechone of vs both greate and ſmall, ſhewing that it is a madneſſe in vs to bid him battell after 50 that ſort, and that wee ſhall neuer bring our enterpriſe about. And let vs marke well, that when God ſayth, Girde vp thy loynes like a man: therein he declareth▪ that our preſuming ſo vpon our owne ſtrengthes, is too no purpoſe. VVhat maketh vs ſo bolde as to preſume to bee rightuous, and to deſire too ſeeme wiſe: but that wee ſurmyze the thing that is not? If wee were not ouertaken wyth that fonde opinion that there is ſome valour in vs: wee woulde neuer bee ſo bold as to incounter after that faſhion with God. Therfore here is expreſſe mention made of 60 mens power and ſtrength, to the end to ſhewe that all that they weene themſelues too haue, is but ſmoke: and that they may well make thēſelues beleue that they be ſtrong, but yet God knoweth and taketh them to be as they bee. Herewithall he ſheweth that he will haue no counterfeyt humilitie, as wee ſee the woont of many men is, which do but lie when they pretende humilitie before God: that is too ſay, they confeſſe the thing with their mouth, which they thinke not with their hart. Among the Papiſts there is much preaching of humilitie: but yet for al their ſaying they be but wretched ſinners, they ceaſſe not too haue a cleane contrarie meaning: whiche is, that they deſerue well before God, and that although they bee ſinners, yet they haue their ſatiſfactions to redeeme themſelues out. Yee ſee then that the Papiſtes are ſwolne with pryde lyke toades, and yet in the meanewhile pretende to condemne themſelues alwayes as guiltie before God. Yea and what a number are there euen among vs, which are full fraught after that maner with pride? Too bee ſhort, men cannot ſhewe any fignes of humilities but in way of mockage, bycauſe they beleeue themſelues to be of ſome valour. For this cauſe God declareth heere, that when wee haue throughly tryed all our owne ſtrength, and well conſidered what is in vs: we ſhall finde in the ende that all is nothing, and that it is not for vs too arme and apparell our ſelues any more, to encounter agaynſt him. Yee ſee then that the thing which wee haue to marke in effect, is that our Lord bereueth vs not of the things which we haue, to the ende too haue any aduauntage of vs: for when wee haue well looked about vs, let vs but onely conſider what, maner of ones we be: and then ſhall we well ſee that ther is neither power nor ſtrength in vs wherewith too bende our ſelues agaynſt him. VVhereas mention is made of girding vp the loynes: it is ſpoken after the maner of that time, and of that Countrey alſo, bycauſe men went in long garments: and when they did ſet foorth eyther too battel, or to iourney, they girded vp their loynes to weld themſelues the better. God then ſheweth here, that when men haue done al that they can, in the end they ſhalbe cō founded. And therfore let vs not attempt to vaunt ourſelues, for it ſhall alwayes but argue the more fooliſh pride in vs. But let vs win our ſpurs by condemning our ſelues, as which is the onely meane for vs to get fauour in Gods ſight, according as it is ſayde that we ſhall bee quitte at his hand, if we learne to condemne our ſelues. But if through pride we fall to iuſtling againſt his hand which is to ſtrōg for vs: wee muſte needes bee cruſhed and broken too peeces vnder it, and feele that it is to heauie a load for vs to beare. Nowe it is ſayde further. VVilt thou ouerthrowe my iudgements, and condemne me to iustifie thy ſelfe? If thou intende to do ſo, ſee [first] if thou beeſt able to beate downe all the proude folke in the worlde. Heere God entereth into the cace which hee hath to pleade agaynſt Iob: that is to wit, whether of them ſhall bee more rightuous: Not that Iobs intent was to blaſpheme God ſo lewdly, as I haue ſayde afore: for hee woulde rather haue dyed a hundred thouſande times, than to haue conceyued ſo curſed a thought, as to purpoſe to condemne God. But yet for al that, when ſoeuer a man will iuſtifie himſelfe, or hath that imagination running in his head: he muſt needs condemne God: and if he will needes mainteyne his owne cace, hee muſt needes ouerthrowe the iudgement of God: This matter [Page] hath bene layde forth afore: neuertheleſſe it muſt needes be brought to remembrance againe, and it is no ſuperfluous repetition which the holy Ghoſt ſetteth downe here. Therefore let vs marke well, that whenſoeuer a man vndertaketh too mainteyne his owne cace as rightfull: hys meening is to cōdemne god, howbeit not directly. And although he intend it not of ſet purpoſe in his hart: yet doth he it [in effect.] VVhy ſo? For God cannot beiuſt, and a Iudge alſo vntill we be all damnable. So long as men haue any rightuouſneſſe in themſelues, how ſhall God be their 10 Iudge? But hee condemneth vs all at once: now if there bee any rightuouſneſſe in vs, then dooth hee vs wrong. Therfore muſt all our owne rightuouſneſſe be caſt down: that is too ſay, wee muſt acknowledge that there is nothing but iniquitie in vs, and that we haue not one ſparke of vertue in vs that is allowable, but all is ſtarke filthineſſe, dung, and infection. Till wee bee come too that poynt▪ God cannot bee Iudge of the worlde. And therefore whoſoeuer will mainteyne his owne quarell, and make himſelfe and other men beleeue that he is pure and 20 innocent: ouerthroweth Gods iudgement to the vttermoſt of his power, and therewithall condemneth him as cruell. It is ſayde that too the ende that God may bee rightuous, all mouthes muſte bee ſtopped, and all the worlde confeſſe themſelues indaungered vntoo God. Thoſe are Sainct Paules wordes in the thirde to the Romanes. Sith it is ſo: on the contrarie part there ſhall bee no more rightuouſneſſe in God, but hee ſhall bee vtterly defeated of it, if wee on our ſyde haue our mouthes open, ſo as wee may come too replie agaynſt him, and too 30 pleade our owne cace. VVee ſee then that it is not for naught ſayde heere vntoo Iob, that hee ment too ouerthrowe Gods iudgement, and to condemne him in iuſtifying himſelfe. Nowē if this befell vnto Iob, who had an angelicall holineſſe, and did alwayes euen in the middes of his temptations proteſt himſelfe willing too giue the glorie vntoo God, yea and gaue it him without feyning: alas, what ſhall become of vs who are ſo frayle? Haue we beene trayned long aforehande in the feare of God as hee was? Haue wee had practiſe of it? Haue wee giuen our 40 ſelues to it? Haue wee ſuch knowledge as was giuen vnto him? Haue wee ſuch humilitie? Alas we be farre wide. And yet notwithſtanding wee ſee hee ouerſhotte himſelf, yea euen ſo farre as too condemne God by cleering himſelfe. Then let vs conſider what our murmurings are, when God layeth any affliction vpon vs. Howe go wee too woorke? Like woode beaſtes: our paſsions are ſo headie as it is pitie to ſee. And therefore it may rightly be layde to our charge that we labour to ouerthrowe Gods iuſtice, too the intent he might no more bee iudge of the worlde, and that wee condemne him in going aboute too mainteyne our owne rightuouſneſſe. This ought to teach vs well too holde our ſelues ſhort as oft as we intende to pleade agaynſt God, and thinke our ſelues to haue a good cace. [It ought too make vs ſay thus in our hartes:] Alas who am I, that I ſhoulde fall too exalting of my ſelfe agaynſt him that hath made and faſhioned mee? Or that I ſhoulde intende to rob him of his rightuouſneſſe? It cannot be but that God hath all perfection of rightuouſneſſe in himſelfe. And therefore if I ouerſhoot my ſelfe after that ſort in ſtriuing agaynſt him, muſt hee not confounde me, and muſt not the ſame needes turne to my deſtruction? Lo what ought to holde vs in awe. Therfore whenſoeuer we happen to grudge agaynſt God, and cannot receyue afflictions at his hande: let vs enter into our owne minde, and conſider with our ſelues that it is all one as if wee woulde bereeue God of his rightuouſneſſe, and put him off from beeing any more iudge of the worlde. And ſeeing it is ſo: let vs keepe our ſelues from ſuch blaſphemies, and abhorre too come there vntoo: knowing that if wee bee once entered intoo it, it is as a deepe Dungeon whereout of it will be hard for vs to get out againe. Then let vs not lift vp our ſelues any more agaynſt God, but rather let vs in all caces humble our ſelues too him. Lo how we ought to do. The reſidue ſhall be reſerued till to morow morning.

Nowe let vs fall downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vs feele them better than we haue hitherto done, and that we may learne more and more too glorifie him, yea euē in ſuch wiſe as we may be vtterly throwne downe, knowing that there is nothing but all wickedneſſe and curſedneſſe in vs: and that in glorifying him, wee on our ſide may haue our mouthes ſhette as in reſpect of preſuming any thing, and not be caried away by the example of the proude, which thinke themſelues too beare as much rule as God, but learne too knowe what wee bee, too the ende we may yeelde our ſelues wholly ſubiect to his Maieſtie, that by that meanes he may acknowledge vs and auow vs for his people, and we on our part conſider howe much we be bound vnto him. That it may pleaſe him to graunt this grace not onely to vs, &c.

40

The .Clv. Sermon, which is the ſecond vpon the .xl. Chapter.

This Sermon is yet ſtill vpon the 4. 5. & 6. verſes, and then vpon the text which is added here.

7 Caſt thine eye vpon the loftie to pull them dovvne, deſtroy all the vvicked, and raſe them out of their places.

8 Hyde them in the duſt, binde their faces in darkneſſe.

9 And then vvill I ſay that thine ovvne hande can ſaue thee.

10 Looke vpon Bemoth vvhom I made vvith thee, he vvill eate hay as an Oxe.

11 His ſtrength is in his loynes, and his force is in the nauill of his bellie.

12 He ſetteth vp his tayle as a Ceder, the ſinevves of his Coddes are interlaced togither.

13 His bones are as braſſe, and his ſmall bones are as barres of yron▪

[Page]14 He is the beginning of Gods vvayes, he that made him caſteth his ſvvorde agaynſt him.

15 The mountaynes bring him forth graſſe, and all the beaſtes of the feeld play.

16 He keepeth among the Reedes, and in moyſt places.

17 The ſhadovves ſhall couer him, and vvillovves of the Riuer hide him.

18 Beholde, hee drinketh vp Riuers, and is not aſtoniſhed at it: he hopeth that Iordan ſhall paſſe through his throte.

19 A man vvill take him by the noſe vvith a hooke, and ſtrike him through.

WEe ſawe yeſterday, that when men 10 chafe and frette in their aduerſities, they go to lawe with God, intending to condemne him by iuſtifying themſelues. For although a man ſpeake it not with his mouth: yet in verie deede if hee go about to cleere himſelfe, hee condemneth God. And who ſhall haue the better ende of the ſtaffe? That is the cauſe why it is ſayde, that when we haue layde our ſtrength togither, it ſhall be nothing, neither ſhall we euer bee able to match him that 20 hath created vs, and holdeth all things in his hande. And now it is ſhewed vnto vs what we bee in reſpect of God, to the ende too make vs lay away all our crowing at him. And in good ſooth, the looking of men in their own ſtate, and their conſidering therewithall what the glorie & maieſtie of God are, is the thing that ſhould bring them vnto lowlineſſe. For if men looke but ſingly vpon themſelues, they will not leaue for that, to preſume and to lift vp themſelues ſtill, vnto ſome vaine truſt. But when they lift vp their eyes aloft, and behold God, and afterward come 30 downe to themſelues: then are their combes quite cutte. Therefore it is ſayde, Is thine arme like the arme of God? or rorest thou with ſuch a voyce as he doth? Now if a man looke vpōhis own arme, yea or vpon all the force of the worlder what ſhall he find in compariſon of the infinite power that beareth ſway ouer all? True it is (as I haue ſayde alreadie) that men are fooliſh ynough to think their owne ſtrength great, ſo long as they loke no further. But as ſoone as god ſhe weth himſelfe, al other things muſt needs be as it were brought to nothing. And to the ende that this thing may 40 touch vs the better, Iob is willed to cloth himſelfe with glorie, power, and maiestie After the ſame maner ſpeaketh the Scripture of God. And (as the thing it ſelfe ſheweth) what elſe is the heauen thā an imperiall or kingly roabe of god, ſo as we bee inforced to a reuerentneſſe by the beholding of his creatures? For there is not any thing which ſerueth not to ſet foorth the maieſtie of God, to the end that we ſhould honour it as it becommeth vs, and as it deſerueth. But nowe let vs go ſeeke out the like apparellings: who ſhall be either the Tayler [to make them] or the Imbroyderer 50 [to decke them?] VVhere ſhall we find ſuch ſtuffe, that we may cloth our ſelues with the like glorie that god is clothed? Nedes then muſt men be out of their wittes, when they will be ſo blinde and forgetfull, as to grudge at God, and to take part againſt him, and to prouoke him againſt themſelues. Do they not deſerue an horrible condemnation? Ye ſee then that the thing which we haue to marke here in effect, is that whereas mention is made of Gods arme, we haue an expoſition of it here. As howe? Gods arme of it ſelfe is inuiſible: not that he hath any armes 60 or hands: but in ſpeaking ſo, we meene his whole being. God then in himſelfe is vnknowne vnto vs: howbeeit, hee ſheweth himſelfe in his woorkes, inſomuch that the heauen (as I ſayde) is his garment. Sometime it is termed his ſeate, but therewithall it is ſayd alſo, that it is a viſible ſhape of his maieſtie. As much is to bee ſayde of the Earth. To be ſhort, both aboue and beneath God ſheweth himſelfe to vs, not in his beeing (as I ſayde afore) but in the things which we are able to comprehende, inſomuch that they are a witneſſe to vs that there is an infinite Maieſtie in God. And therefore let vs learne that although we cannot attayne too mount ſo high as to knowe God: yet notwithſtanding, foraſmuch as he leaueth vs not without witneſſe, but ſheweth himſelfe to vs, as much as is for our behoofe: let vs learne (I ſay) to beholde him euen in his ereatures, and to applie all things to this vſe, namely that wee may perceyue howe there is one God which hathe made and doth gouerne all things. Moreouer as touching that which is ſayde of the roring voyce: True it is that men will crie out too loude, according as we ſee how they whet their tongues to blaſpheme and ſpyte God. It is ſayde in the Pſalme, that the wicked think it not ynough for them to bee proude among men, and to accuſe one falſely, and to defie another, and too worke treaſons and wicked practiſes: but they alſo caſt vp their groynes agaynſt heauen, and aſſault God himſelfe: and their pride is ſo great, that they dare buskle agaynſt the Maieſtie of God. Nowe then yee ſee that men rore, but yet will God make them holde their peace well ynough if hee liſt. And after what maner? VVee haue ſeene, heeretofore (according alſo as it is ſayde in the Pſalme) that the Thunder is Gods voyce. Then ſith the Thunder maketh the hilles to rore, ſo as the ayre is after a ſort clouen aſunder, the Earth quaketh, Trees are torne vp, and the Rockes are ſhaken: I ſay when wee heare all this, which of vs ſhall preſume any more to ſpeake agaynſt God? For hee hath a voyce that can well ynough put vs to ſilence. Let vs crie aloude with full throte, yet will God bee heard ſpyte of our teeth, and all our moylings muſt fall to the grounde. Furthermore, although God thunder not after ſuch a faſhion, yet muſt hee needes ſtoppe all our mouthes in ſhewing vs his will, and make all our outcryes to be layde downe. He needeth not to come downe from heauen to doo it, nor too ſhewe himſelfe heere in viſible ſhape: but like as hee made all things by his woorde, and all things are vphilde by the power thereof: ſo will hee by▪the ſame cauſe vs to folter, not only in our tongues, but alſo in our wits, and in al our powers▪ God then hath diuerſe maners of ſpeaking, wherby he putte th mē ſo to ſilence, that if they would carpe agaynſt him, they ſhall haue no audience: and therfore let vs learne to holde our peace willingly, and too put in vr [...] yeſterdayes leſſon: which was to lay our hande vpon our mouth (that is to ſay, to reſiſt the diueliſhnes of our pride, [Page] notwithſtanding that naturally we be bold to aduance our ſelues againſt God) and therwithall learne to giue glorie ſimplie vnto God, in confeſsing that there is nothing but wretchedneſſe in our ſelues. VVhen we be once confounded with our owne good will: Gods voyce will not onely not be dreadful any more vnto vs: but alſo it wil cheere vs vp, and he will open our mouth that we may ſpeake freely. VVherof cōmeth it that the faithfull can vaunt themſelues againſt the diuell and deſpiſe death? VVherof commeth that boldneſſe of ours, that we can call vpon God as 10 our father, and proteſt our ſelues to bee his children? It is bicauſe we hild our mouthes ſhet when we were condemned and haue learned that wee bee nothing but vanitie. Therfore when we haue our mouthes ſhet after that ſort, ſo as we chalenge not any thing to our ſelues, ne maintein our own quarell, but paſſe vnder condemnation willingly: God of his infinit goodneſſe giueth vs libertie to ſpeake, not onely among men, but alſo before him, and to call vpon him frankly, not doubting but that our voyce is caried vp to his throne by his Angels, and there both heard and 20 accepted. Ye ſee then that the things which they gaine that ſimplie holde their peace to graunt that all glorie belongeth vnto God, and too diſable themſelues vtterly: is that they haue their mouthes opened, as hath bin declared. But contrarywiſe, all they that will be talkatiue, and puffe vp themſelues with their pride to maintein their owne rightuouſneſſe, muſt be faine to feele how terrible gods voice is, and beſides that, let thē crie out as much as they liſt, yet will God ſpite of their teeth breake them in peeces, and then ſhall all their crying ceaſſe and vaniſh away. And how 30 ſhall that bee done? For hee hath an ouerterrible voyce. Nowe after the ſpeaking of this: there is alſo another reaſon alledged too humble men withall: which is, that God defieth them, too witte, whether they can destroye the proude with a looke: or whether they can roote out all the wicked. If they can do that: then ſhew they themſelues, that they haue ſomewhat whereof too boaſt. But if they cannot: how dare they commence any quarell agaynſt God? Heere is ſtill the ſame compariſon that I haue touched: which is, that when we knowe what God is, and what his 40 nature and office are: wee muſt fall to conſidering of our ſelues on the other ſyde, too the ende the ſame may giue the greater gloſſe, both to Gods incomprehenſible glorie, and alſo to the manifolde miſeryes that are in our ſelues. To bee ſhort, wee bee done too vnderſtande in this text, that it belongeth too God too deſtroy the proude with his onely looke, and to roote out the wicked vtterly, inſomuche that when they ſhall ſeeme too haue theyr full ſcope, and to bee in their cheefe ruffe: then ſhall they be ſwept away cleane from the earth. God chalengeth this 50 to himſelfe. But nowe, can men doo the like? Haue wee a looke that is able to deſtroy our enimies, and ſpecially to make cleane riddaunce of the wicked? Furthermore, let vs marke heere, that God ſpeaketh not of an abſolute or lawleſſe power (as I haue ſayde earſt) but of a power that is matched with rightfulneſſe. And that is the cauſe why mention is made purpoſely of the proud and wicked ſort. Therefore let vs marke well theſe two things: namely, that God doth here magnifie himſelfe, foraſmuch as he can with his onely looke ouerthrow and deſtroy the 60 wicked▪ and yet notwithſtanding ſpareth his creatures, and vttereth not his ſayde power but vpon the proude and the wicked. God then is almightie: but yet howſoeuer the worlde go, he will haue his rightuouſneſſe knowne to go with it, and he will haue men to confeſſe (according as the thing it ſelfe ſheweth) that his ſo doing is to vanquiſh the affections and luſtes of all ſuche as yeelde and ſubmitte themſelues to his maieſtie: and that on the contrary part, he thundereth vpon all ſuch as preſume too much vpon themſelues, and become prowde, and vſe replying and incountering with God, to make him their mortall enemie. And as wee haue ſpoken of Gods voyce before, ſo muſt wee nowe ſpeake of his looke or countenaunce. The faythfull beſeech God to ſhew them his countenance: for that is the thing wherein conſiſteth al our ioy, happineſſe, and welfare, according as it is ſayde in the Pſalme, Lorde ſhew vs thy countenance and we ſhalbe ſafe. That is al our welfare, that is all our contentation, that is all that we can wiſh. VVhat is the thing then that is moſt to be deſired of vs? It is Gods countenance: like as contrarywiſe when he turneth his backe vpon vs, and hideth himſelfe from vs, we muſt needes be as forlorne and out of heart: for there is not any thing wherein a man may finde reſt: but onely in knowing that God hath a care of him. So long then as God vouchſaſeth too haue his eye vppon vs, wee haue whereof to be glad, for we bee ſure that he will mainteine vs, and that wee ſhall not neede too bee afrayde of any thing. But if God forget vs: we be at our wittes ende, and not without good cauſe. For wee bee as it were left vp to Satan to pray vpon, and an hundred thouſand deathes beſet vs round about, and there is no remedie for vs. VVe ſee then that Gods looke is a thing to be wiſhed for, ſpecially if we come to him with all humbleneſſe, and with a deſirouſneſſe and true intent to ſtick vnto him. But if we loke aloft as it is ſayd in another place, and haue a foreheade of braſſe, and be puffed vp too vaunt our ſelues before God, as it were in ſpite of him: then muſt he bee faine to looke vpon vs with another maner of countenance, which ſhall not ſerue to cheere vs vp, but to deſtroy vs vtterly. Then needeth there no more but one looke of God to ridde all men quite and cleane out of the worlde, when they caſt a proude looke agaynſt him. Aud therefore let vs learne that which is ſayde heere, namely that Gods looking vpon the proude ſort is to deſtroy them vtterly. And why? Bycauſe that they haue had a wicked looke. VVherefore let vs caſt downe our heades, and go vnto God too do him obeyſance: and therewithall let vs pray him too lighten our eyes, that we may ſeeke him as our father, and he looke vpon vs in ſuch wiſe, as we may haue thereby all perfectneſſe of ioy and true contentation to reſt our ſelues vpon. But by the way it is ſhewed vs in this ſtreyne, that (as the Scripture ſpeaketh oftentymes) it is Gods office to ouerthrow ſuch as aduaunce themſelues, according as it is ſayde, that whoſoeuer exalteth himſelfe ſhall bee brought low. Then let vs mark well, that God is at deadly and vnreconciliable foad with all ſuch as kepe not within their bounds, ne acknowledge their owne ſlenderneſſe by humbling themſelues, but will needes make themſelues great men, ſo as God muſt be fain to incounter them, and they two muſt iuſtle togither. VVere this throughly conſidered, we ſhould not need ſo many Sermons to bring vs to lowlineſſe. For is it not a horrible thing, that wormes [Page] of the earth ſhould come of ſet purpoſe too fight agaynſt God? But yet ſo it is, that all ſuch as preſume of themſelues, all ſuch as think they be of any valour at al, all ſuch as beare themſelues in hand that they be either wiſe, or vertuous or rightuous: all ſuch (ſay I) do make warre againſt God. Though they ſpeake it not with their mouth: yet is it all one: for ſo it is in very deed: and therfore God telleth vs that a man cannot iuſtifie himſelfe, but that in ſo doing he aſſaulteth heauē. Now then, if we were throughly perſuaded of this doctrine, that all proude folkes are 10 gods enimies and prouoke his wrath againſt themſelues: we would walk in another maner of meeldneſſe and ſimplicitie than we do. But what? It ſeemeth to vs that God ought to ſhrinke away too make vs roome. Marke I pray you how men beſot thēſelues. Neuertheleſſe if we woulde nowadayes herken too this doctrine to frame our ſelues thereafter: we ſhoulde at length perceyue by experience, that it is not for nought ſayde, That the countenance of the Lorde is vpon the loftie ones, too roote them out of the worlde, and that none but the meeke ones haue the euerlaſting 20 heritage. Howbeit to the intent we may profit the more by this leſſon, let vs marke well who be the proude ones. For the pryde is not alwayes knowne vnto men to condemne it: but whoſoeuer truſteth in his owne ſtrength, whoſoeuer preſumeth vpon his owne rightuouſneſſe or wiſedome, whoſoeuer ſotteth himſelfe in his owne greatneſſe and credit, and (to be ſhort) whoſoeuer [wilfully] ouerpaſſeth his bounds [in any thing:] the ſame is a proude bodie before God. And how is it that men ouerpaſſe their boundes? Euen when they thinke themſelues to haue any 30 ſparke of goodneſſe of themſelues. For vntil ſuch time as wee bee (as ye woulde ſay) quite and cleane emptied: there is neither meekeneſſe nor meeldneſſe in vs: Furthermore when God ſhall haue giuen vs any grace, and beſtowed the giftes of his holy ſpirite vpon vs: let not the ſame make vs to ſet vp our briſtles agaynſt him to offend him. If wee haue a good and ſharpe vnderſtanding, the ſame commeth not of our owne moother wit: and therefore wee muſt not take occaſion to exalt our ſelues for it: for we be ſo much the more bound vnto God. Againe, let 40 him that is greateſt, indeuer to ſerue the ſmalleſt, and let him not deſpiſe thoſe whom God hath inhonoured, by ſetting them in like degree with him. Then if we imagin that there is any thing in vs, or if we be puffed vp with pride too diſdaine our neighbours, by reaſon of Gods gracious giftes: it is a preſumptuouſneſſe that offendeth God, and prouoketh his vengeance agaynſt vs. VVhat is too bee done then? If wee will not haue God agaynſt vs, let vs learne to diſtruſt the things that are in our ſelues, and not conceyue any preſumption that may lift vs vp, but (to be 50 ſhort at one worde) let vs ſay, we be nothing. Agayne, if God aduaunce vs in honour aboue other men, or if he indue vs with any vertues: let vs acknowledge the ſame to come of him. And furthermore let vs be louing, and forbeare to do our neighbours wrong, or too deſpiſe ſuch as are Gods children as well as we, or at leaſtwiſe are created of one ſelfe ſame likeneſſe and nature with vs. Thus much concerning that it is ſayde, that it is Gods office too b [...]e downe the pride of all men with his looke. And he addeth therevnto the w [...]cked, to ſhewe that he is an enimie to all 60 wicked folke in generall. Howbeeit foraſmuch as it can hardly be auoyded that pryde and loftineſſe ſhoulde not beare ſway, forſomuch as the wicked ſort ruſhe foorth into all euill, as who bee deſpyſers of God: therefore heere is a more expreſſe and long diſcourſe of theſe lof [...]ie ones, which forget themſelues and beleeue, that they bee able to woorke woonders of their owne power. For if men were not ſo proude as to diſpiſe God: ſurely they would holde themſelues ſtill, and not giue the bridle ſo to theyr luſtes. Needes therefore muſte pryde carrie vs awaye, when wee vſe violence and outrage towardes our neighbors, for when we deuour one, and fleece another of al his goodes, and ſhewe all the ſpite and malice that we can: it is a token that there is no feare of God in vs, and that we know not ſo much as that we be mortall men. For he that knowes howe hee hath but as a iourney to paſſe through this worlde, and that his life is brittle and tranſitorie: will certainly brydle himſelfe, if it were but euen in that onely one reſpect. And therefore needes muſt men be bewitched, and vtterly ignorant what themſelues are, and what theyr ſtate is, when they ouerſhoote themſelues. And verely that is the cauſe why the Prophet Abacuck (when he ſayeth that the rightuous man ſhall liue by fayth) auoucheth on the contrarie part, that all loftineſſe ſhall be beaten downe. VVhat meeneth he by all loftineſſe? he meeneth all ſturdineſſe againſt God, and all ſcornefulneſſe agaynſt men. Howbeeit hee vſeth the woorde loftineſſe, bycauſe men forget themſelues, and are as it were out of their wittes, when they ouerſhoote themſelues after that ſort to chafe agaynſt their God. But nowe it might bee demaunded, whether God doth roote out all proud folks out of the worlde. For by all lykelyhod he rather ſpareth them, and layeth the reynes of the brydle looce in theyr necke, ſo as they tryumph at theyr pleaſure. Howbeeit let vs marke, that it is not for vs too appoynt the terme, too ſay that at ſuche an houre God ſhall confounde and deſtroy all proude folke: hee will do it, howbeeit in his due ſeaſon. And therefore although the proude folke do beare ſway, and God ſeeme to let them doo what they liſt, yea and that they laugh [in their ſleeues] as though there were no power to repreſſe them: yet hath he ſtill his office which belongeth vnto him, namely of rooting out the proude and wicked ſort with his only looke. Yea, but (as it is ſayde in the ſcripture) ſometymes he hydeth himſelf from his faythfull ones, not that he euer forgetteth them, or is not carefull of them: but he ſheweth not himſelfe in outward working, to the intent too trie our fayth and pacience. It may ſeeme too vs that God hath forgotten vs when we be in any daunger, and ſpecially when wee feele the blowes, and finally when wee ſee death preſent, and in the meane while wee perceyue not that God myndeth to reach vs his hande, and yet euen then wee crie vnto him, Alas, Lorde where art thou? VVhy haſt thou forgotten mee? Such complaints make wee according to our fleſhly vnderſtanding: and ſo God ſeemeth not too looke vpon the proude, when hee ſuffereth them to caſt foorth their poyſon after that faſhion, and beareth with the numbers of outrages and enormities which they commit. Yea, but foraſmuch as their time is not yet come, let vs tarie till God open his eyes vpon them, and then ſhall they be deſtroyed. Then if they bee borne withall for a time, and God winke at them: let vs aſſure oure ſelues that theyr [Page] turne is not yet come wherein hee will looke vpon them in his wrath, to roote them out, as I ſayde afore. Now this leſſon ought to ſerue to double vſe. For the faithful ought to take comfort at it: and although God deliuer them not from the tyrannie of the wicked at the firſt brunt, yet haue they cauſe to reſt vpon him. VVhy? For he hath not giuen ouer his office, no though they exalt themſelues againſt him: but their time is not yet come. He ſhall feede them as men do Oxen: and like as men know when it is time to kill the Oxe, ſo doth God know well ynough the 10 day of the deſtruction of the proud, and of all the wicked. Ye ſee then how firſt of all the faithfull ought to bee pacient, when they ſee god delay the rooting out of the proud and wicked ſort, and therfore that they muſt holde themſelues quiet till the thing be done. In the meane while let the proud ſort bethinke themſelues, and let vs be afrayde to flatter our ſelues. If God ſpare vs, let vs not thinke that we bee ſcaped out of his hande: neither let vs gather the more boldneſſe to attempt one thing or other, vnder colour that he beareth with vs and winketh at vs. And why?20 for in the ende hee will looke vpon vs, and then ſhall our faults be bewrayed to our greater confuſion. So then let vs marke well that although men perceiue not Gods iudgements in eyeſight day by day, yet muſt they not therfore ceaſſe to walke in feare and carefulneſſe, but the rather be brideled by the worde of God. For herein alſo doeth our fayth ſhew it ſelfe: namely if in the middes of our aduerſities we can faſten our eies vpon Gods gracious promiſes. And on the other ſide when the ſtate of the wicked ſeemeth to be better than the ſtate of the godly, let vs not 30 ceaſſe too hope continually for the euerlaſting life, although it be not to be ſeene. VVhy ſo? Bycauſe God hath promiſed it, and whatſoeuer commeth out of his mouth cannot be deceiuable. Ye ſee then after what ſort we ought too put this leſſon in vre. But now let vs ſee if we can do the like thing as is reported heere of God. Can wee deſtroy the wicked with one onely looke? Can wee rid the earth of all proud folke, as God can do when he thinketh good? Alas, what are we? So then, let vs learne to giue glorie to him which ſheweth himſelfe to be iudge of the 40 worlde, which hath all power in his hande, and which vſeth ſuch order and vprightneſſe in it, as no fault can bee found therwith. And although things ſeeme oftentimes troubleſome and out of order to vs, yet let vs not ceaſſe too looke ſtill to the power that God ſheweth therwithall, and to his goodneſſe: And then if we haue cleare eies, ſurely wee ſhall neuer miſſe too eſpie and diſcerne that God gouerneth the worlde rightfully. Yee ſee then that the way too put this leſſon in practize, is that when wee knowe God in himſelfe as he is, and that he hath vttered 50 himſelfe by effect and experience: we muſt come downe to our ſelues, and examin our owne weakneſſe, that wee may humble our ſelues, and not attempt too quarell with God who hathe the perfection of all rightuouſneſſe and power in him. This in effect is that which wee haue too beare in minde. And ſpecially let vs wey well the ſaying that is added for a concluſion: that is to wit, that if a man had that [power] hee were able too ſaue himſelfe by his owne hande, as if it were ſayde, that God confeſſeth, that then a man might paſſe him. Therefore when any of vs hathe 60 the power that is ſpoken of heere: hee needeth not to reſort any more too heauen for refuge, nor too call vppon God too ſaue him: for euery man might ſaue hymſelfe. The ſaying of this, is too bring men to knowe that they haue neede of another bodie too ſaue them than themſelues, and that they haue not their life in their own hand, neither can by any meanes warrant it. Let vs conſider then that wee liue not of our ſelues, nor haue any meane to mainteyne our ſelues, yea and that although the whole worlde fauored vs, ſo as it might ſeeme that wee had all things at will: yet are we nothing, but muſt be faine too depende wholy vpon our God, and be ſaued by his hande. Let that ſerue for one poynt. Nowe at the firſt ſight, it ſeemeth too bee a meetely common thing, and men are taught by nature to reſort vnto God: but yet for all that, ſee yee not the drunkenneſſe, or rather madneſſe whiche caryeth vs away, ſo as euerie of vs is of opinion that hee can ſaue and warrant himſelfe? And who hath tolde vs that, but Satan, who hath put this falſe dotage intoo our braine that there is ſome power, ſome rightuouſneſſe, and ſome wiſedome in our ſelues? So then, let vs marke, that Gods vpbrayding of vs that none of vs can bee ſaued by his owne hand, is no common ſchoole poynt. For it ſerueth to ſhew vs that we muſt diſtruſt our ſelues and al our owne powers, and bee ſo vtterly diſabled, as we may haue no reſt, ſtay, nor contentment but onely in him. VVhat is it then that ſaueth vs? It is the hande of God. And wherefore? Euen for his owne mere and free goodneſſe onely. For if man had any thing of himſelfe, God woulde not enuie him for it, but woulde rather ſay, verie well, let vs part ſtakes, this is mine, and that is thine. For hath God any neede too borrowe of vs? Hath hee neede to catche any of our due and right from vs, to furniſh out hymſelfe withall? No no: let vs not imagin any ſuch conceyts, but let vs confeſſe that there is not ſo much as one droppe of ſafetie in our ſelues, but that wee muſt runne ſimply vnto our God. This is it which wee haue too marke in thys ſtreyne. Neuertheleſſe it is true that ſomtimes the wicked ſhall bee deſtroyed and throwne downe by mans hande, for too that ende is iuſtice ordeyned: but can they that ſit in the ſeate of iuſtice and holde the ſworde in their hande, do any thing of themſelues? Is it not bycauſe God hath appoynted them, and bycauſe it pleaſeth him too bee ſerued by them as by inſtruments? So then, it is not meete that the meanes which God hath ordeyned in this world to ſet out his maieſtie, power, and rightuouſneſſe, ſhoulde deface him and hinder the knowing of his glorie: but rather that they ſhoulde giue him the greater brightneſſe. Furthermore wee ſee howe hee worketh when it pleaſeth him, without the putting too of mans hande. In concluſion it is tolde vs heere, that God hath created beaſtes, both in the Sea, and on the lande, euen terrible beaſtes which are able to make vs to quake, to the intent we ſhuld bee no more ſo ſawcie as to come to ſet our ſelues againſt him. And heere is expreſſe mention made of Behemoth. Nowe the woorde Behema ſignifyeth ſimplie a Beaſt, and vnder that name are Oxen and all other beaſtes comprehended. Heere it is ſayde in the plurall number, looke vpon Behemoth whom I created with thee: and although the worde Behemoth bee the plurall number in the Hebrew: yet is it ſpoken but as of one beaſt and no mo. Howbeeit foraſmuch as God ment too betoken heere one ſort of [Page] beaſtes: that is the cauſe why he ſetteth Behemoth in the plurall number. Neuertheleſſe it cannot bee coniectured what kinde of beaſt it is that he ſpeaketh of except it bee an Elephant, by reaſon of the hougeneſſe of that beaſtes bodie. But it is euident that he ſpeaketh not here neither of Oxen, nor of Horſes, nor of any ſuch other beaſtes: for it is ſayde, looke mee vpon Behemoth which cateth [...]ay as an Oxe. God then maketh an expreſſe difference betweene that kinde of beaſt whereof hee ſpeaketh and Oxen. And therefore without troubling our ſelues too much [for 10 the matter,] let vs marke that God in this text hath chozen a kinde of beaſt more woonderfull to vs than any other. The ſame is the Elephant, which hath ſo ſtrong a bodie, that it is ſayde of him, that his [great] bones are as braſſe, and his little bones or griſtles (as men terme them) are as barres of yron. For it is an incredible thing to vs which are not acquainted with it, but they which ſee thoſe beaſts ought to be afrayde at the onely looke of them: the bigneſſe of them is ſo houge, as they ſeeme too bee things made by arte [and not by nature.] But if wee were wize 20 ynough, we needed not to go out of our ſelues to behold the maieſtie of God: howbeeit men muſt bee ſent to the beaſtes bycauſe of their vnthankefulneſſe, in that they know not God as he ſheweth himſelfe vnto them. Therfore by reaſon of our blockiſhneſſe and vnthankfulneſſe, wee haue neede of ſuch mirrours as are ſet before vs here in reſpect of the Elephants and other like beaſtes. Seeing then that we perceyue that God hath created thoſe beaſts of ſuch bigneſſe and ſhape, although wee had none other warrant of his power: yet haue wee good cauſe too holde 30 downe our heades, and to woorſhippe his high maieſtie which ſheweth it ſelfe in thoſe wilde beaſtes. And it is purpoſely ſayde, that theſe Elephantes were created with vs, too the intent too ſhewe vs, how God hath made the difference [betweene things] as he himſelfe liſted, and that hee hath ſet a woonderfull order in the worlde, ſo as men muſt needes bee rauiſhed beſides themſelues when they thinke thereon, at leaſtwiſe if they haue the diſcretion to marke the things that are wide open before them. Behold a man that hath but a little bodie, is neuertheleſſe appointed too bee a Lorde and maiſter in this worlde. VVherefore are all things created, but onely for our vſe? And we ſee an Elephant is ſo ſtrong, that he is able to ſtrike down a great ſort of mē with one ſtroke of his foote. Then ſith wee ſee ſuche things, and that there is ſuch order in the worlde: it doth well ſhewe vnto vs, that God hath done vs great fauour in making vs ſo little as we bee, and yet notwithſtanding that he hath ſhewed himſelf in the brute beaſtes alſo. Inſomuche that if the knowledge of the things that be put into our ſelues be not ynough for vs: if wee looke vpon the beaſtes, there wee ſhall finde things to aſtoniſh our wittes. And therewithall alſo let vs marke well, that if gouerning ſhoulde go by greatneſſe, then might the Elephants well reigne ouer vs. But what? wee ſee they ſuffer themſelues too bee ruled by men like little Coltes in a ſtable. Alſo we ſee on the other ſide, that God hath left them deſtitute of many things. Beholde what houge bodies they be, and yet notwithſtanding they cannot bow their legges, but are faine to ſtande continually: for if an Elephant be downe vpon the ground, hee cannot get vp againe. Now when we ſee ſuch a force on the one ſide, and ſuch a default on the other, (that is to wit, that thoſe beaſtes cannot bow their legges, but are faine too ſleepe ſtanding, inſomuch that if an Elephant be layd flat, he cannot ryſe againe alone, but a man were as good too rayze vp a whole houſe:) ought not ſuch a ſight too make vs to glorifie Gods goodneſſe? For whereof is it long, that the Elephants deuour vs not all? They eate hay as Oxen do. Seing then that theſe beaſts which were able too execute ſuch crueltie as to roote out all mankinde out of the worlde, doo feede of graſſe in the mountaynes, and hyde themſelues vnder the ſhadowes of trees, and yet notwithſtanding breake not out into ſuch rage as they might doo by reaſon of their hougeneſſe: whereof commeth it but of that it was Gods will to tame them, to the ende to giue vs roome to dwell on heere beneath? Againe, whereas wee bee hemmed in on all ſydes with ſo many ſortes of wilde beaſtes, coulde wee continue vndeuoured one day in this worlde, if God reſtreyned not their rage with a ſecrete brydle? Therefore let vs learne to looke ſo vppon Gods workes, as wee may worthily magnifie his power, goodneſſe, wiſedome, and rightuouſneſſe, by humbling, yea and euen by vtter diſabling of our ſelues, according as in deede we be nothing.

Nowe let vs fall downe before the face of oure good God, with acknowledgment of our ſinnes, praying him to make vs ſo to feele them, as we may all learne to walke in his feare, and to put vs wholy into his handes without preſuming any thing vpon our ſelues, but rather acknowledging our weakneſſe and infirmitie, and beſeeching him to helpe vs: and that foraſmuch as we ſhoulde bee ouercome a hundred thouſande times a day, if he were not our defence, ſheeld, and ſafegarde: it may pleaſe him to garde vs frōal our ſpirituall foes, and to deliuer vs from all our temptations by giuing vs power to outſtande them, tyll he haue taken vs out of this earthly lyfe, which is a continuall battell. That it may pleaſe him too graunt this grace, not onely to vs, &c.

The Clvj. Sermon, which is the third vpon the .xl. Chapter.

And the first vpon the .xlj. Chapter.

This Sermon is yet ſtill vpon the last ten verſes, and then vpon the text here following:

20 Canſt thou dravv vp Leuiathan vvith a hooke, or binde his tongue vvith a corde?

21 VVilt thou put a hooke in his nozethrils, or perce his chavves vvith an angle?

22 VVill he make much intreatance to thee, or vvill he ſpeake thee fayre?

23 VVill he make a couenant vvith thee, and vvilt thou take him a ſeruant for euer?

24 VVilt thou play vvith him as vvith a littlebird? or vvilt thou bind him for thy yong maydes?

25 Shall the companions make a feaſt of him? or ſhall the merchants deuide him among them?

[Page]26 VVilt thou fill the baskets vvith his skin, or the fiſhers dorſer vvith his head?

27 Lay thy hande vpon him, remember the battell and go no further.

28 Behold, his hope is diſappoynted, and ſhall he not fall dovvne at the ſight of him?

The .xlj. Chapter.

THere is no man ſo cruell that dareth vvake him vppe: vvho is hee then that ſhall ſtande in my preſence?

2 VVho vvill preuent me, and I vvill ſatiſfie him? All that is vnder heauen is mine.

3 I vvill not conceale his members, nor his povver, nor the comlineſſe of his making.

4 VVho vvill open the foreparte of his garment, or vvho ſhall come too him vvith his double bridle.

5 VVho ſhall open the gates of his face, and the rovves of his ſo terrible teeth?

6 His ſcales are as ſtrong ſheeldes, faſt ſet as the print of a ſeale.

7 One of them is clozed to another, ſo as the vvind cannot get through them.

8 They be ſhet one vvithin another, they cleaue togither and cannot be ſundred.

9 His neezing is like the ſhining of light, and his eies are as the davvning of the day.

10 Out of his mouth go lampes, and ſparkes of fire leape out.

11 Smoke ſteameth out of his noze as out of a ſeething pot or cauldron.

12 His breath ſetteth coles on fire, and flame flaſheth out of his mouth.

13 In his neck dvvelleth ſtrength, and labour is reiected before his face.

14 The partes of his fleſh are knit togither, euery one is ſubſtantiall in it ſelfe vvithout fleeting.

15 His hart is ſubſtantiall as ſtone, and hard as a neather milſtone.

16 The mightie are afrayd vvhen he riſeth vp, and the vvaues are troubled.

17 VVhen the ſvvorde toucheth him hee vvill not ſtay [for it] nor for the ſpeare, nor for the dart, nor for the habergeon.

18 For he regardeth yron as ſtravv, and braſſe as rotten vvood.

19 The Archer cannot put him to flight, the ſtones of the ſling are turned into ſtubble vnto him.

20 He eſteemeth darts as much as ſtubble, and laugheth at the ſhaking of the ſpeare.

21 Vnder him are ſharpe ſtones, and he ſpreadeth out ſharpe poynted things vpon the myre.

22 He maketh the deepe to ſeeth like a cauldron, and maketh the ſea like a pot of oyntment.

23 He maketh a path to ſhine after him, and eſteemeth the deepe as an olde thing.

24 His dominion is not vpon the earth, and he is made to be afrayde of nothing.

25 He beholdeth all high things: He is king ouer all the children of pride.

I Shewed you yeſterday, that after God had ſet forth many liuing things of the 40 earth to witneſſe his power and glory, here he bringeth in, on the one ſide the Elephants, and on the other ſide the whales. And it ſerueth to conclude this matter, that although men ſee not Gods being, yet ought they to perceyne what his maieſtie is, only by beholding the beaſtes which hee hath created, and ſpecially ſuch as are able to fray vs with their looke, to the ende that God might be glorified ſo much the more at our hand. Againe, we ſawe yeſterday what was diſcourſed concerning the Elephant,50 which is a terrible houge beaſt, and ynough too ſcare vs out of our wittes. Now then if we tremble at the ſight of a beaſt: ſhould we play the bold fellowes againſt God, to contende with him when he chaſtizeth vs, and to ſtomacke the matter when hee intendeth to humble vs? Should we be ſuch fooles as to murmure at his iuſtice, or to gainſay him in any thing, or to deſire to deface or diminiſh his ſoueraintie? So then, ſeeing that the beaſtes do make men to tremble, let them conſider their owne madneſſe in matching themſelues with God. Howbeeit before 60 I go any further, whereas heere is ſo long a diſcourſe vppon the ſayde kynde of beaſtes of the lande whiche I ſayde was an Elephant, (albeeit that it bee named heere by the generall terme of Behemoth) and alſo vppon the Leuiathan: wee haue too marke therevpon, howe menne haue beene of opinion, that by an allegorie the Diuell is ſpoken of heere, rather than eyther the Elephant or the VVhale, and that they haue gone aboute too proue that fantaſticall deuice of theyrs by this, that in the ende it is ſayde, that the ſayd VVhale is the king of the children of pride. But in ſpeaking of the other kinde of beaſt that I touched yeſterday, it was ſayde, that God maketh them to eate hay and graſſe like Oxen. VVee ſee then that his intent is too ſhewe vs Gods mightie power in the things that are too bee ſeene, and not to deſcribe the Diuell too vs. As touching the woorde Leuiathan, through the whole ſcripture it ſignifieth a VVhale: and we ſee it too bee ſo in the hundred and fourth Pſalme, where the Hebrew woorde Leuiathan is tranſlated a VVhale: and it is well ynough knowne, that there the Prophete ſpeaketh of Gods wonders which men ſee in the ſea, yea much more than vpon the lande. There is one peremptorie reaſon too ſhewe vs that we muſt take this text ſimplie as it ſtandeth, and not ſhiftingly. For we haue ſeene heretofore how it was gods [Page] intent to teache men after a groſſe and homely maner, according to their owne ſmall capacitie, and that his dooing therof is to the end that his mightie power ſhould be the better proued vnto them. Moreouer he ment alſo to vpbrayd them with their follie, in that they dare ſet themſelues againſt him, forſomuch as the verie beaſtes are able to reproue them. VVherfore let vs marke well, that heere God giueth men a leſſon, thereby too skorne their pryde, in ſending them to the brute beaſts: but this could take no place, if it were ſpoken of the diuell. And wheras 10 his will was, that the whale ſhould he the king of all the children of pryde: it is not for that the beaſt hath any ſuch affection. But rather it is ſayd too compare men with the VVhale, as if our Lord ſhould ſay, It is true that men will lift vp their ſheelds verie hygh, and fetch leapes aboue the cloudes but when they haue gathered all the force they can, and preſumed to the vttermoſt, what is it in compariſon of the VVhale? VVhen a man hath vaunted himſelfe to the vttermoſte, let him but come to incounter with a whale, and the whale ſhall haue more cauſe to vaunt himſelf 20 than he. For if a man compare him with a houſe or a Tower, if a man compare him with artillerie, or if a man compare him with a mountayne: hee ſhall finde all theſe qualities in him, yea hee ſhall finde ſuch terrible force in him, as is able too turne vp ſhippes vpſide downe. And where is the man that can approche vntoo ſuch ſtrength? VVee ſee then that God hath ſhewed expreſly, that wee ſhall always be ouercome by the VVhales, and that therfore our pryde is to fond: and ſpecially that when we become ſo bold as to lift vp ourſelues againſt him, and too 30 go about to plucke from him the things that belong too him, and to robbe him of his ryghtuouſeneſſe: in ſo doing wee muſt needes bee put to ſhame, yea euen without Gods comming downe from heauen, and without any ſhewing of his maieſtie: for the verie beaſts are ynough to maynteyne his honour. Neuertheleſſe truely, by conueying the diſcourſe from the one too the other, a man myght well vſe this ſimilitude of the whales and the Elephants, to make men perceyue how greatly the power of the diuell ought to fray vs, ſeing he is termed the prince 40 of the aire and of the world. Not without cauſe doth God giue him that title: for it is to the intent that ſeing we bee ſo weake of our ſelues, and haue ſo myghtie and ſtrōg an enimie, we ſhould walke in feare. Therfore we may well from the one to the other take a good warning, that if we will not be ſubiect to God, we muſt be bondſlaues to Satan, and hee ſhall ouermayſter vs well ynough, ſo as wee ſhall haue no ſtrength to withſtand him. As for example, wheras the creation of the worlde is ſpoken of, Moyſes treateth not of the Angels: for he ment to be a teacher to 50 the little and vnlerned ones, and therfore he ſetteth down but only thoſe things which are ſeene with our eyes. But yet for all that, the preſent lyght which is perceyued, muſt leade vs yet further: that is to wit, to the eſpying out of the lyght of the heauenly kingdome by fayth, though it bee hidden from vs preſently. And foraſmuchas wee ſee Gods maieſtie ſhyneth foorth euery where: lette vs vnderſtand that there is a farre greater fulneſſe and perfection of lyght in the Angels, and in all things that concerne the heauenly lyfe. Ye ſee then that it is a good conueyance,60 when we go ſo by degrees from the leaſt things to the greateſt, and from the loweſt to the hygheſt. But yet howſoeuer we deale, we muſt hold vs ſtill to the ſimplicitie of the text: for it is an euill thing too dally with the holie ſcripture by tranſforming of it intoo allegories, nother ought allegories too bee drawen but out of a naturall meening, as wee ſee that Sainct Paule doth in the Epiſtle too the Galathians and in other places. Therfore let vs come backe againe too the matter wee began with. God doth here make his triumphes bothe by ſea and land, too the ende that men ſhoulde knowe, that they ſhall alwayes bee confounded in their pryde, if they ſet themſelues againſt him. And after hee had ſpoken of manie other ſorts of beaſtes, heere he ſetteth the Elephants before vs, which are ſo terrible, as they muſt needes amaze vs: for in the howge bigneſſe of their bodies, wee behold miracles without number. VVe ſee on the one ſide how they ſurmount vs: and we ſee on the other ſide how God hath not giuen them the things which hee hath voutſafed too giue vs, yea euen of his owne free goodneſſe. And therfore let vs learne that we ſhall gayne nothing by exalting ourſelues: for we ſhal be ſurmounted by the brute beaſts, when we haue done all that we can, and yet notwithſtanding our vnthankefulneſſe bewrayeth it ſelfe, in that we yeelde too ſlender and nigardly a recompence vnto God, for the benefits that hee hath beſtowed vpon vs. For of whom is it long that wee be not brute beaſtes? As it was ſaid yeſterday, was not the Elephant created with vs? Are we made of any preciouſer mould than he? Is there any qualitie in vs, why we ſhould be more excellent? No: there is nothing that maketh a difference betwixt vs, but God. Now wee ſee that the Elephants which haue ſo terrible a force, are notwithſtanding not ſo bold as to bend themſelues agaynſt vs: they go and hyde themſelues in moyſt places, and cannot haue any couert that is commodiouſe for them. Seing it is ſo: we ſee on the one ſide how greatly we bee bounde vnto God, and therfore wee ought of good reaſon too acknowledge our owne weakneſſe when mention is made of the brute beaſtes whom we durſt not come neere, no nor ſo much as looke vppon them. How ſhould we do then, if God reſtreyned them not? Now after this, God leadeth vs too the ſea, and ſheweth vs that there alſo we haue wherwith to pull vs downe: not only by reaſon of the greate multitude and diuerſitie of fiſſhes that are there to be ſeene, inſomuch that euen the heathen and misbeleeuing wryters were conſtreyned too ſay, that wheras men ſawe manie miracles vpon the land, the ſea was the true ſtorehouſe of the woonders of nature: but alſo euē in reſpect of anye one ſorte or kynd of thē: as for exāple let vs take but only the whale, & is it not an incredible thing to ſee ſo houge a creature, liuing in the water? who were able to faſhion the mould of ſo great, howge, & ſtrong a beaſt as that is ſeene to be? For by lykelyhood it ſhould come foorth to pray vpon the land, & there ſhuld not be foode ynough to ſuffize him in the water. Alſo we ſee what is in his bones, or in his backebones, which are more than bones: they be (to ſee to) yron and ſteele: and it is a woonder to looke vpon his fleſſhineſſe. Therfore a man had neede of greate riches that ſhuld interteyne ſuch a bodye. And who can ſted his turne but only God? For he hath appointed the world too keepe him, and therfore hath he prouided all things for him. VVherfore, ſith wee [Page] ſee this, let vs learne to ſubmit ourſelues to him, or elſe there ſhall neede none other iudges to condemne vs than the brute beaſtes, nother ſhall there neede any other euidence too caſt vs, than the creatures that are diſperſed through the world, as well in the waters as vpon the land. If we be are away this ſingleneſſe, it will ſtand vs in better ſted than all the curiouſe expoſitions that can be deuyſed, as when theſe Allegorimakers ſerched out his ribbes and backebones, and treated alſo of his skin and of this and that, and to be ſhort, there was not that pece of him, wherin 10 they found not ſome toy or other. But this is as it were too make the holie ſcripture a noze of wax, by transforming it from the naturall ſenſe. VVherfore if wee beare away but this one foreſayd article, that there ſhall neede none other witneſſe to caſt vs before God, thā the things that are ſhewed in the brute beaſtes: ſhall wee not haue profited greatly? Howbeeit before we come to that condemning in Gods ſight, we haue a good inſtruction now giuen vs too receyue. And firſt of all, too the intent wee may not be aſhamed to be taught by the VVhales and Elephants:20 let vs vnderſtand that Gods ſending of vs too them, is euen bycauſe of our vntowardneſſe, for that wee bee ſo ſpytefull, ſo froward, and of ſo wicked and crabbed a nature, as we cannot bee brought too reaſon. Therfore is God fayne too ſhame vs by ſending vs too the beaſtes. Alſo there is ſuch wilfulſtubbornneſſe in vs, that whatſoeuer is told vs, though our wants be layd open to our faces: yet do we euer ſeeke ſome ſtartingholes, and ſhun Gods iudgement to the vttermoſt of our power. God then muſt bee fayne too breake this hardeneſſe as it were by mayne 30 force, and to make vs to bow vnder him. And therfore if the Elephants ſhould treade vs vnder their feete, and trā ple vpon the bellies of vs: we be well woorthie of it ſeing wee will not glorifie him that hath made them as well as vs, nor yeld him his due honour. Howbeit let vs take it in good worth that God ſendeth vs to thē to ſchole, to learne to humble our ſelues. Beſides this, we deſerue to be ſwallowed vp of the VVhales and too haue the ſea too ouerwhelme the whole earth, and ſo it ſhould do (as hath bin declared heretofore) were it not that God of his graciouſe 40 goodneſſe voutſafeth to lodge vs heere, and maynteyne vs notwithſtanding that we deſerue to be drouned euery minute of an houre. VVherfore let vs be contented that God giueth vs inſtruction bothe vpon ſea and land, and that al things are ordeyned to turne to our welfare, according alſo as they ſhall, if wee turne them not away by our owne rechleſneſſe, ignorance, and naughtineſſe. Thus yee ſee the che [...]f poynt which wee haue to marke in this text. Howbeit before I vnfold this deſcription peece by peece. let vs marke what is ſayd here: for God declareth to what 50 intent he ſpeaketh ſo of the VVhale. VVho is he (ſayeth God) that can ſtand in my preſence? Seing that no man dareth waken vp a whale, no nor com neere him (ſayth he:) who is he that dareth maynteyne himſelfe before mee? This is the compariſon that I haue touched alreadye: that is to witte, that if the creatures (which being nothing of themſelues are but a ſmall portion of the power that is in God,) do aſtoniſh vs: what will his infinite maieſtie doo? VVhat is all the whole world in reſpect of God? It is ſayd that he holdeth bothe heauen and earth, and that he needeth 60 not to ſtretch out his armes too imbrace that greate circuit, but it is al of it ſhet cloce in his hand Now a whale (how houge a maſſe of fleſhe ſo euer hee haue, yea and though hee can do neuer ſo much in the ſea) is but a verie ſmall peece of it. So then beſides the infinite number of other fiſſhes greate and ſmal that are in the ſea, (all which God hath made and gouerneth,) the whales alſo are compriſed there. Seing then that God in his glorie comprehē deth all things, yea and comprehendeth them as nothing: ought not wee to be ſore aſtoniſhed before him, when a ſillie beaſt ſcareth vs, as is ſhewed here? And for confirmation therof it is ſayd, that all things are his. For if a man ſhould ſay, it is true that a whale is a terrible thing, but God is not ſo: Yea, would God anſwer? and what is a whale but as a dart that I ſhall caſt, or as a ſtone out of a ſling? Then it behoueth vs to knowe, that God hath printed ſome marke of his power in whales and other greate beaſts, to the intent that men ſhould knowe how that the ſame proceedeth from his hand, and that hee ſerueth his turne with them, to apply them to ſuch vſe as hee liſteth, inſomuch that a whale ought in our ſight to bee conſidered as if God ſhuld caſt a ſtone out of a ſling, and the ayre rang of it, ſo as we were aſtoniſhed at it. Seing then that all things are ſo in his hand: we haue good cauſe to tremble before him. Neuertheleſſe our Lord meeneth not too driue vs from him: but yet muſt wee needs bee abaſſhed at the firſt brunt, to the end wee may yeeld him his deſerued reuerence. So then, he calleth and allureth vs to him, to the intent that we ſhould find all ioyfulneſſe there, but yet can we not come at him, till we haue bene vtterly beaten downe. Therfore there muſt firſt go a feare before, to daunt vs in ſuch wiſe as we may not be able to ſtand, but may find ourſelues vtterly vndone and eaſt away, if God ſhuld vtter his power againſt vs. It behoueth vs to knowe this: and thē ſhall all our feare be aſſwaged, that is to wit if wee hold him for our father. But yet for all that we ſhall neuer yeeld him his due reuerence, except he daunt vs & tame vs in ſuch wiſe, vs we knowe not where to become. That is the thing which wee haue too remember in this ſtreyne. And ſo let vs followe this generall leſſon, that it is vnpoſsible for a mortal creature to ſtand before God. And how ſhould he ſtand? For firſt and formeſt he muſt needs caſt vs flat to the ground, and afterward ſet vs vp againe. But if we wil hold our owne, and fall to playing the luſtie tall ladds: we ſhall neuer bring our purpoſe to paſſe, but it ſhall rather bee the cauſe of our decay. The woord ſtand then betokeneth that a man can neuer haue a good cace in maynteyning himſelf to be ryghtuouſe and wiſe, but muſt firſt of all be vtterly diſabled, and acknowledge that God hath all myght, power, and ryghtuouſeneſſe in him, and that we cannot be but ouerwhelmed in our owne nature. True it is that God not only would that we ſhould ſtand, but alſo lifteth vs vp aboue the heauens: not in reſpect of our bodies as yet, but by rayſing vs vp when we be beaten downe. Then let vs marke well that there is greate oddes betweene mennes deſyring to be ſomwhat of themſelues, by taking vpon them to bee wiſe and ryghtuouſe, and betweene vtter diſclayming of all goodneſſe, and therevpon to reſort vnto God, and to pray him to ſet them in good ſtate forſomuchas they be vtterly bereft of all glorie and haue nothing in themſelues but ſhamefull confuſion. VVhen we haue learned this leſſon, that no mā is able to [Page] ſtand before God, ſo as we acknowledge that there is nothing in vs but filthineſſe and dung, that all the gay likelyhod which wee weene ourſelues to haue, is nothing but vanitie, and that all the opinions which we haue conceyued do but beguile vs, whē we be once throughly perſuaded of this, then wil God lift vs vp, and we wil think ourſelues ſo beholden too him and too his mere grace for all things, that we wil glorifie him as our father, and as the giuer of them vnto vs, yea euen without being bound thervnto, and without finding anie deſert in vs. And it is a generall 10 principle of our faith, that all fleſh muſt keepe ſilēce before him, and that it behoueth vs too vnderſtand, that if there bee any luſtineſſe in vs, it withereth away out of hand: there needeth but one blaſt vpon vs, and by and by wee fade away without hartineſſe or ſtrength, and all our ryghtuouſneſſe is but curſedneſſe. I pray you marke this generall principle of our fayth, to the ende that the grace which is manifeſted too vs in our Lord Ieſus Chriſt, may be knowne, & we haue our recourſe thervnto, not looking eyther for the beginning or for the full perfecting of our 20 ſaluation elſewhere, than in Gods voutſafing too worke the ſame freely: that is too ſay, without any bynding of him too it on our ſide, or without bringing any thing of our owne in that behalfe. And that is the cauſe why hee expreſly addeth, who will preuent mee, and I will ſatisfie him? As if hee ſhould ſay, that if wee will pleade agaynſt him, hee muſt needes bee in our det, and bee bound vnto vs, and wee muſt haue ſome ryght and intereſt. And where ſhall the man bee found that may preferre his title vntoo God, too ſay that God is bound vntoo him? But wee ſee 30 cleane contrarywiſe, that wee hold all things of him, and that he on his ſide oweth nothing vnto vs: and yet notwithſtāding we be ſo wilful as we will needes cōtēd with him. Now let this be extended generally to teach vs that wee muſt humble our ſelues vnder Gods mightie hand, confeſsing him to be bothe wiſe, rightuouſe, and mightie in all things that he doeth, as Sainct Paule ſheweth in the eleuenth to the Romaynes. For although he alledge not that text as taken out of the holie ſcripture: yet doeth he reherſe the ſame doctrine. And to what purpoſe? There 40 he treateth of Gods free election, and ſheweth that God choze whom he liſted to be heires of ouerlaſting lyfe, and alſo that he forſooke whom he liſted. If a man ſhould demaund the reaſon why: it is not for vs too knowe it, nother is it lawfull for vs to ſeeke any further than his will, which ought to bee in ſted of all reaſon vnto vs. Not that hee doeth any thing vniuſtly: but bycauſe the ſecretes of his mynd are hidden and incomprehenſible to vs, and his wayes are vnknowne too vs. Howbeeit foraſmuch as it is hard for men to hold themſelues quiet, when they he are 50 that doctrine: (according as we ſee how theſe doggs bark againſt it nowdayes, and theſe gloriouſe beggers intending to play the greate doctors, ſay they comprehend it not: and who art thou thou wretched dogge? Doeſt thou not comprehend it? Get thee vp vpon thy dunghill and learne too knowe what thou art) foraſmuch then as men are ſo proud that they cannot find in their harts to ſubmit themſelues to that doctrine: Sainct Paule twiteth them with this ſaying: VVho hath giuen aught vnto God? You ſtep foorth heere with greate boldneſſe, yee alledge your 60 owne vertues and your own ſtrength: therfore it is meete that you ſhould ſhewe God what hee ſhould do, and that nothing bee doone otherwyſe than you appoynt, and ſo, that he is greatly bound vnto you. Now if ye pretend ſuch matter againſt him: come on, and let vs knowe what it is that you haue giuen him. And if yee knowe that hee is nothing beholden vnto you: how dare yee murmure againſt him? Now ſeing that Sainct Paule dealeth after that maner, and wee knowe his meening in the cace of Gods euerlaſting election: therevpon wee haue to remember, that it is one of the principles of our fayth, [to beleeue] that God holdeth not any thing of vs, and that we can not alledge that he hath receyued aught at our hand: but that all glorie muſt be giuen vnto him, and wee not thinke that hee is our vnderling, or that hee is any thing bownd vnto vs. But all the matter lieth in the well practizing of his leſſon, ſpecially that when our fleſh tempteth vs to preſumptiō and pride, we may be reſtreyned with this bridle: and conſider: How now? with whom matcheſt thou thyſelf? For if thou wilt go to lawe with thy God, it behoueth thee to be well armed to anſwer him. And what wilt thou ſay to him? Seing thou haſte nothing but wretchednes and curſedneſſe in thee, would it not ſtād thee in hand to ſubmit thyſelf to him with all obedience and humilitie? And further let vs marke alſo, that by thoſe words, all the rightuouſeneſſe of men is beaten downe, and it is ſhewed vs that all that euer we can imagin concerning the merit or deſeruing of works, is but a drunkenneſſe of Satan, who hath ſo bewitched mennes vnderſtanding with an opiniō of deſeruing too Godward, that the kingdome of heauen was made as it were a wages. In poperie nothing is more common than to ſay, that men can purchace heauen. And how? By their meritorious woorks (as they terme them.) And although the papiſts bee forced to confeſſe that wee can do nothing without Gods grace, and that wee haue alwayes ſome imperfections in vs: yet doo they mingle their owne woorks with Gods grace. A man (ſay they) muſt prepare himſelf to receiue Gods grace: not of worthineſſe, (they be forced to graunt our owne vnwoorthineſſe) but of conueniencie, bycauſe (ſay they) it is conuenient and ſeemely that a man ſhould offer and diſpoze himſelf afore hand to receiue Gods grace. But is not this an expreſſe belying of the holie Ghoſte? Behold heere a ſaying which is cleere ynough and needeth no gloze, who is [...] that hath preuented me [or bene afore hand with me] ſayeth the Lord? Then let vs marke well that heere God bereeueth all mankynd of the falſe and diueliſh opinion wherwith they are ſo beſotted, by ſaying that hee is not bound vnto vs but wee vnto him, ſo as wee cannot bring aught vnto him, nother doth he receiue any recompence at our hands by the ſeruice that wee do vnto him, for hee hath no neede of vs. Now we ſee in effect, that all the wiſdome and rightuouſeneſſe of man is beaten downe and brought to nothing. For there are twoo things that make vs to lift vp ourſelues againſt God: the one is when wee weene ourſelues to be to wiſe, and the other is when wee think we haue ſome rightuouſeneſſe and woorthineſſe of ourſelues. Howbeit God ſheweth vs on the one part, that we may wel pratle and prate: but in the end he will put vs to ſilence well ynough. VVhyſo? For what title can wee pretend againſt him? Then let vs forbeare to be ſelfwyſe, and learne to be ſober and lowely, and let vs acquaynt our [Page] ſelues with Gods woorkes ſo farre foorth as he ſheweth them to vs, always reſtreyning our ſelues with this bridle, that wee paſſe no further than is ſhewed vs in the holie ſcripture. If wee do ſo, we ſhall be guided alwayes by the holie Ghoſt. Let vs then keepe ourſelues from ſaying, O I would faine know ſuch a thing. Let vs not be ſelfwiſe in ſeeking whatſoeuer we haue a mind vnto, when we ought not to know it: but let vs be contented with that which is opened too vs in the holie ſcripture, and ſpecially with the things that may edifie vs in fayth & the feare of God.10 And if we meete with a thing that ſeemeth ſtraunge to vs, yet let vs conſider that God hath ſpoken it, and therfore we muſt receyue it without gaynſaying. Furthermore if God let a thing alone and tel vs it not: it behoueth vs to ſtoppe there without going any further, and we muſt not be inquiſitiue after our owne fancie. Therfore mark it for a ſchoole point, that it behoueth vs to bridle our toungs. & to ſuffer ourſelues to be the ſchollers of our God, ſeing he doth vs the honour too teache vs as well by his owne mouthe, as alſo by his holie ſpirit. The ſecond point concerneth 20 our rightuouſeneſſe, that being conuicted to haue no woorthineſſe at all in vs, and that when we haue done neuer ſo much, yet wee can bring nothing vnto God, wee ſhould yeld ourſelues giltie. But (which is much worſe) men are ſo farre off from giuing themſelues too do good: that they imploy all their force and powers to do euil, vntill God haue reformed them. So then, if we knowe (and put it vre,) that we muſt not pretend to haue any worthineſſe or deſeruing in our ſelues, but yeeld God the honour to graunt him to be almightie: then are we throughly 30 humbled in all reſpects. This in effect is the thing that wee haue to beare away in this text. Now too knit vp the matter, although it were not needfull, no nor expedient too ſtand vpon euery woord of this long diſcourſe that is made of the whale: yet let vs aſſure our ſelues that this is not ſuperfluouſe. VVee looke but ſlyghtly and as it were glauncingly vpon the recordes that God giueth vs of his maieſtie. But were our witts well ſetled too marke what God ſheweth vs, to the end we might honour him accordingly, wee needed not too go out of our ſelues: for wee 40 ſhuld find preſidents ynow bothe of his power and of his will, ſo as wee ſhould behold bothe his myghtineſſe & his goodneſſe within vs, without going any further. And that is it which S. Paule meeneth by ſaying, that for aſmuchas we haue our life, mouing, and being in him: we be ſufficiently conuicted. Though we opē not our eyes, yet doth God make vs too feele with our fingars, that he dwelleth in vs: and hee ſetteth forth himſelfe in ſuch wiſe as wee ought of dutie to do him honour. But what? we notwithſtanding do fall to ſtubborneſſe: wheras if wee were well 50 aduiſed and of good diſcretion, there ſhould neede (as ye would ſay) but the tippe of ones little fingar to hold vs in obedience vnto God. How bee it for aſmuchas wee ouerpaſſe that, and make no greate reckning of Gods woorks: therfore heere is made a long diſcourſe, yea and that altogether vpon beaſts. Seing then that God maketh heere a long anatomie: it ſeemeth long in deede, but yet is it not ſuperfluouſe. And why? Bycauſe wee be ſo fleeting, that wee deſpize Gods miracles how greate and noble ſo euer they bee. Thus ye ſee what wee haue too marke in 60 the firſt place. Now herewithall it is ſayd, wilt thou hold him in thy ſeruice? or wilt thou put bookes into his noze? or wilt thou play with him as with a ſpaniell or a bird▪ It is to do vs to wit, that wee be ſo much the leſſe to be excuzed, if wee acknowledge not our maker, ſeing we finde our ſelues confounded in making compariſon betweene vs and a whale. And yet for all that, when men diſpute of Gods woorks, in their owne brayne, and control him and are not contented with him if hee woorke not after their lyking: it is all one as if they would ouerthrowe him. And is that poſsible? Behold, there is a brute beaſte which men cānot tell how to tame. True it is that this compariſon is not peculiarly fit in all reſpects, nother is it requiſite that ſimilitudes ſhuld match fully & anſwerably in euery poynt. But it ſerueth to ſhewe, that if a ſillie beaſte which hath nother reaſon nor vnderſtanding, hath ſuch force in him as to make vs afraid of him and to runne away: what ſhall he do which hath made and faſhioned all things? Again, if a men dare not waken vp a whale: how dareth hee ſtep forth to make warre with the liuing God, as all they do which fall to carping and quareling with him as much as in them lieth? Behold, our Lord would fayne ſhewe himſelf gentle and louing towards vs: and in verie deede we ſee how he is willing to beare with our weakneſſe, and we play the madmen and wild beaſtes, and fall to carping at him openly, as though wee were at defiance with him. And are wee able to abyde his preſence? Shall it not bee much more terrible to vs than the preſence of a VVhale? Again, ſeing it is ſayd that the whales doo make the deepe to ſee the like a cauldron, and iumble the ſea together like a pot of oyntment (according alſo as it was ſayd of the Elephāt, tha [...] he would make the Riuer of Iordan to paſſe through his throte) I pray you if wee were agaſt too ſee a beaſte at that poynt too ſwallowe vp houge waters: how much more agaſt ought wee to be at the maieſtie of God? It myght ſeeme to vs that the VVhale might be choked in the middes of the waters: and yet notwithſtanding hee is ſo greate and houge a beaſte, as hee cutteth the ſea aſunder, maketh it too boyle like a pot with his ſnorting and neezing and (as it is termed here) ouerturneth ſhippes, and is like to ſwallowe vp all that commeth in his way: and ſhall our Lords neezing be no greater than a whales? Yes, he hath a ſnorting that is ſpoken of in the Prophet Eſay and alſo in the hundred and fourth Pſalme, inſomuch that if God do but puffe or blowe vpon vs, we muſt needes be deſtroyed at the firſt blaſt. Seing then that there is ſuch terribleneſſe in the nozethrils of a beaſt: what is there in the breth of god which is the welſpring of all power, eyther to ſet vs vp & quicken vs, or to ouerthrowe vs and vndoo vs? VVee ſee then that theſe parts are not ſet downe and touched there without cauſe, and that theſe kinds of beaſts are not picked out from all other, but for good inſtruction: at leaſtwyſe, if we haue the diſcretion to apply all theſe things to God, and to make ſuch compariſons as I haue ſpoken of. VVheras mention is made of the hardneſſe of the whales fleſh and of his bones: it behoueth vs to come to this cōſideratiō: How now? VVhat ſhal be become of vs if God lift vp his hand againſt vs? See how the whale ouerturneth greate ſhippes and drouneth them in the ſea, and hath not God barres of yron farre harder to ſtrike vs downe if hee liſt to touche vs with his hand? Now let vs go iuſtle with him [when we will.] Seing then that we perceiue ſo well [Page] how infinite the power of Gods hād and arme is, ſpecially whē he is armed againſt vs: we may well ſee that this treating after that ſort of the VVhales fleſh and bones, is no ſuperfluouſe talk. But on the other ſide let vs conſider alſo, that if a beaſt haue ſuch power in him▪ inſomuch that it is ſayd of him, that he laugheth at the ſhaking of ſpeares, and is not afrayd of the ſwoord or of any other weapon: thereby it is ſhewed vs, that if wee be armed with the power of our God, we be in good ſuretie, and haue no cauſe to be afraid or to take thought for any thing. VVee ſee that it is God 10 which hath giuen ſuch ſtrength vnto beaſts: and why thē ſhould not we truſt to his protection? Furthermore let vs mark wel, that al the ſtrength & power that is in VVhales or in any other beaſts, ſhall periſhe, how terrible ſo euer it be, according alſo as it doth periſh when it pleaſeth God. Therfore it behoueth vs to beare in mind, that wee muſt not truſt in ourſelues, for that is to great a follie: but wee muſt repaire to him who hath all power and might in him ſelf. And that we may profit the better by this leſſon: let vs mark, that foraſmuch as we ſee gods hād lifted vp, & troubles 20 to be through the whole world: we muſt on the one ſide learne to diſtruſt ourſelues, and as it were diſable our ſelues by knowing our owne infirmities: and yet notwithſtanding not ceaſſe to glorie in God, ſeing we be vphilde by his power. Lo how we ought to walk in lowelineſſe on the one part. And on the other ſide, whē we reſorte to our God and leane vnto his fauour and protectiō: we may defie al our enimies, not only of this world, but alſo euē Satā himſelf with al his power, & al that euer he is able to practize. Thus ye ſee that the two things which are requiſite,30 (ſpecially when our Lord warneth vs of any perill, and we ſee things out of order) are that wee muſt haue an eye to our owne weakeneſſe, and vtterly diſtruſt our ſelues, and yet notwithſtanding, in diſabling our ſelues not ceaſſe to looke vp to heauen, not douting but that we haue a good warrant, forſomuch as wee be mainteyned by him, but in any wiſe not preſuming vpō ourſelues. For as for him that thinketh he hath any power in himſelf, what cā he do but ouerthrowe himſelf. Then let vs learne, not to chalendge aught to ourſelues, but rather to abace ourſelues vtterly: and yet notwithſtanding to conceiue ſuch boldneſſe vpon truſt of Gods protection, as wee may not doubt but he is able ynough tō defend vs from a hundred thouſand deathes, ſobeit that we referre our ſelues wholly vnto him, & truſt that he wil always guide vs with his hand, & that although we muſt be faine to paſſe through the troubles & diſorders of this world, and be inuironed with a hundred thouſand deathes: yet notwithſtāding he will make vs to feele his help & giue vs power to get out of it, till he haue drawne vs fully to himſelf, and that we bee come too the endleſſe reſt which he hath prepared for vs.

Now let vs fall down before the face of our good God, with acknowledgemēt of our ſinnes, praying him to make vs ſo to fele how poore and miſerable we be, that vpō the knowing of his goodneſſe and loue towards vs, wee may couet nothing but to yeld him his due glorie for beſtowing ſo many of his graciouſe benefites vpon vs, as in that he hath made vs Lords and Maiſters of his creatures here bylowe, which were able to ſcare vs out of our witts, ſo as we may not be vnthankful for ſuch priuiledge and prerogatiue as hee hath graunted vs, but do him homage for all the benefits that we haue receiued at his hand, wayting to haue him increaſe them, euen till he haue brought vs too the ful perfectiō. And ſo let vs all ſay, Almightie God, &c.

42

The .Clvij. Sermon which is the firſt vpon the .xlij. Chapter.

IOb anſvvered the Lord and ſayd.

2 I knovve that thou canſt doo all things, and that no thought ſhall be kept backe from thee.

3 VVho is hee that darkeneth ſecrets vvithout knovvedge? I ſpake and vnderſtoode not: theſe things are vvonderfull aboue mee, I haue not knovvne them.

4 Herken therfore and I vvill ſpeake▪ and I vvill aske of thee to the end thou mayſt teach mee.

5 I haue herd of thee vvith myne eare: and novv myne eye hath ſeenethee.

WE ſawe heeretofore the frute that grew of the declaration which God made vntoo Iob: and whereas hee doubled his woordes, it appeered more euidently vnto vs, how much hee profited by that correction. He 50 had alredye repented: and now is he touched more to the quicke. And ſo we ſee that when God hath once taught vs, oftentymes the ſame profiteth vs but in part: and although we think there is nothing amiſſe, & that we be come to the right point: yet ſhall it be but a little preparatiue too it. God therfore muſt be fayne too hold on in teaching vs, that the doctrine which wee haue herd may be the better rooted in our harts, and wee bee the more moued with it and ſettle our ſelues wholly in it. To be ſhort, we ſee that repentance is not perfected 60 at the firſt daſh, but that after God hath planed vs, he had neede alſo too pooliſh vs: like as when a man maketh a peece of woorke in wood or ſtone, hee muſt haue much heawing about it. The ſame way alſo muſt our Lord take with vs: or elſe we ſhall haue but a ſmall entrance into repentance, and the ſame will vaniſh away by and by▪ or elſe continue a rude and vnperfect thing. And that is the cauſe why we muſt ſuffer God patiētly, if after once correcting of vs for our faults, he cōtent not himſelf with one ſtroke of the rodde, but pay vs double: for that is for our profit. Furthermore when wee haue herd any good inſtruction for our welfare, if we haue receiued the ſame, let vs aſſure ourſelues it is but with ſmal taſt, ſo as we be not yet rightly repented, but haue neede to go to it new again. VVherfore let vs not leaue the doctrin which we haue herd, but let vs indeuer to profit dayly more & more, knowing that it behoueth vs to draw neerer and nerer vnto God all the days of our lyfe, & to be ſtabliſhed ſtill more and more in [Page] his feare and loue. Or elſe without that, we be vnſtedfaſt, & returne to our old byaſſe: & whē we think ourſelues to be wholly brought home, it ſhall be nothing but a ſmoke that will vaniſh away out of hand. Yee ſee then what wee haue to beare in mynd. Alſo according to Iobs example, when we haue cōſidered our faults one day, let vs ſtreyne ourſelues to knowe them yet better the next day, and to be the more greeued at them. For if we think we haue diſcharged our dutie with the ſaying of one word, or with the conceyuing of ſome one good thought: wee deceyue 10 ourſelues. So then repentance muſt alwayes be a conquerout, inſomuch that if it be vnfeyned, it muſt be doubled. But now let vs come to that it is ſayd heere, I knowe that thou canst do all things, and that no thought ſhall bee kept back [or letted] from thee. Some expound this, as though Iob yeelded all power & might vnto God, and therwithall alſo an infinite forecaſt to prouide for all things & to guide them: as though he ſhould ſay, Lord I knowe thou haſte al things in thy hand, and that nothing is hidden frō thee, and that thou art priuie to all things. But it is a common 20 maner of ſpeche amōg the Hebrewes: to ſay, No thought ſhall bee letted from thee, that is to ſay, whatſoeuer thou haſte ordeyned and commaunded, yea and whatſoeuer thou haſte intended in thy mynde, ſhall euery whit of it bee redily executed, ſo as thou ſhalt not neede to trouble thyſelfe, as though thou were letted, or as though thou couldeſt fayle in any thing. Then let vs marke that this is ſpoken ſimply of Gods infinite power, and the twoo ſayings are verified bothe of one thing. God therfore is almightie. As how? For looke what hee purpoſeth in his 30 minde, he can execute it byandby without any lette. But it ſhoulde ſeeme that Iob heere confeſſeth not all that hee ought to do: for he had proteſted heretofore, that God ruleth the world: but yet he ceaſſed not to murmur againſt him. It ſeemeth then that he hath not profited a whit, and that he returneth ſtil to the foreſayd article, that although God be almightie, yet he fayleth not now and then to vſe ouergreat rigor, ſo as the poore creatures ſuffer to much, and are tormēted to exceſsiuely at his hand. Howbeit we muſt cōſider, that here Iob acknowledgeth Gods almightineſſe 40 after another maner than he had doone afore, that is to wit, by humbling himſelf vnder Gods mightie hand: in acknowledging that it is not for mortall men too reſiſt him nor too checke againſt him. Sometymes wee can ſay that God hath all things in his hand and guiding: but in the meane whyle wee will not ceaſſe to fret and repyne if he do not all things to our lyking. And wherof commeth that? Euen of that we haue not throughly conceyued his hygh power to ſubmit our ſelues to it, nor conſidered that he being almightie guideth al things iuſtly and vprightly,50 ſo as it is good reaſon that he ſhould handle vs and weeld vs as he liſteth, and wee keepe our mouthes ſhet, without replying to any thing which he doth. Thē if we acknowledge Gods almightineſſe by vtter diſabling of ourſelues vnder him, and by confeſsing it to be good reaſon that he ſhould reigne and haue all authoritie ouer vs, and that we ſhould obey him, yea and that not by conſtreynt, but of a meeke and meeld mind: that is doubtleſſe a true cōfeſsing that God is almightie. But if wee will take vpon vs aboue him, and handle him after our mind, and haue him to followe 60 our wills, and to do according to our conceyts and imaginations: alas, it is an euill acknowledging of his almightineſſe: for wee would bee his fellowes, yea and we would be aboue him to in that point. Therfore let vs mark well, that Iob treateth of Gods almightineſſe in another ſenſe heere, than he hath done heretofore. For he woorſhippeth God in his ſouerein dominion, and acknowledgeth that al things muſt needs be guided by him, & that it is his office to gouerne men, and that we haue no cauſe to murmure when hee afflicteth vs, and that although things be hard & troubleſome, yet we muſt always come to this point, that inaſmuch as he is rightuouſe he cānot deale amiſſe, and that it becōmeth vs to pleaſe him and to yeeld ourſelues priſoners to him, to be handled and guided as it pleaſeth him, and moreouer to hold all good things at his hand. Thus ye ſee in what wiſe we ought to acknowledge God to be almightie. Now in the ſecond mēber, Iob defineth what Gods almightineſſe is, and how it behoueth vs to cōceiue of it: for he ſpeaketh of Gods thoughtes. VVe ſee many fantaſtical perſons, who when they talke of Gods almightineſſe, fal to gazing at this and that, ſaying: If God be almightie, why doth he not ſuch a thing? If God be almightie, then can he do this. Yea, but we muſt not raunge abrode ſo after our own imaginaciōs: Gods almightineſſe ameth not at our dotages nor at any common thing. VVhereat thē? Gods almightineſſe and his wil are things inſeparable. God is almightie: but is it to do whatſoeuer man hath forged in his brayne? No fie: but it is to accompliſh whatſoeuer hee hath ordeyned in his owne purpoſe. So then let vs learne to knit theſe two things togither, namely his almightineſſe and his will. And that is the cauſe why Iob ſaid, that no thought ſhall be letted, kept backe or reſ [...]reyned frō him, that he ſhuld not execute it: not the things that men cōceiue and determine, (for it is not for thē [to haue their wills]) but the things that God hath ordeyned & which he knoweth to be good. Now we ſee after what maner Gods almightineſſe ought to be knowne of vs: namely to the end we ſhuld not doubt but that al things ſhal be done which he ſhal haue determined, not by taking cō ſell at our hāds, but bycauſe it is at his aſsignement to appoint what is good to be done, forſomuchas he is the foū taine of al wiſdome. For al theſe things are ſo in his hand, as nothing can hinder his accompliſhing of whatſoeuer he hath deuiſed. This will bee the better vnderſtoode by the practiſing of it. Such as blame Gods almightineſſe without cauſe or reaſon, fall too ſeeking of by matters, ſaying▪ VVhy doth not God ſuch a thing ſeing hee is almightie? yea? Is it for vs to make him play tricks to and fro? It belō geth to him to determine & apoint, & afterward to bring it alſo to paſſe. Yet notwithſtāding, thoſe [foreward fellowes] take no heed of graūting all power vnto God, whē it cōmeth to the point that they ſhould truſt in him. And yet the verie thing whervnto we ſhould apply Gods almightineſſe, is that he will not faile to keepe his promis, & that foraſmuch as our welfare is in his hand, wee are ſure that none euil can betide vs, and that ſith he hath vs in his protection, we be out of doubt that no enimie ſhall preuayle againſt vs. This (ſay I) is the cauſe for which we ſhould minde Gods almightineſſe, according as it is ſhewed vs where it is ſayd that no man ſhall plucke vs out of Chriſts hād who hath taken vs into his keping. And why? For the father who hath committed vs to him, is ſtronger than al. [Page] VVhy & to what end hath Ieſus Chriſt alledged to vs the inuincible power of God his father? It is to the end wee ſhuld be quiet, and not doubt but he wil ſaue vs, notwithſtanding al the attēpts that Satā can do or deuiſe: for God is almightie. Herein we ſee that wee muſt ioyne Gods almightineſſe with his good wil, euen ſuch as he ſheweth it to be by his word. If we be once at that point, we ſhall not giue ourſelues the bridle to gaze & raunge abrode: & yet ſhall we haue alſo wherwith to beate back the skornes of ſuch as can find in their harts to play with Gods almightineſſe 10 as with a tennisbal. As for example, looke me vpon the Papiſts, who wil needs haue the bread to be chaunged into the bodie of Ieſus Chriſte, and that the thing whiche was but bread before, ſhuld become god: & to proue their ſaying, they alledge, why not? is not God almightie? Yes: but is it to that end? Then wil him to darken the ſunne, & to turne the moone into water, and to make the earth to be in heauen, and heauen to be in earth. Is it not a playne mocking of God when we fall to treating of his almightineſſe after that maner? Is it not an ouerthrowing & peruerting 20 of all order, and [a laboring] that there might be no more difference betwixt whyte and blacke? Is it not a wicked rending aſunder of Gods mightie power, and a laying of it open to all reproch? And wherof cōmeth this? It is bycauſe the Papiſts haue not yet learned the leſſon that is ſhewed vs heere: that is to wit, that God is almightie to accompliſh whatſoeuer he purpoſeth too doo. But where is there any purpoſe of God in this behalf? It becommeth vs to looke whither God do wil it or no. Therfore when we haue Gods will [for our warrāt]: thē muſt 30 we alſo extend his mightie power to the performing of the things which he hath ordeyned in his will. But let vs not think that our Lord wil haue mē to make his almightineſſe roue and raunge where they thinke good. VVherfore let vs beare the leſsō in mind that is ſhewed vs here, for ſeing that God hath ſhewed vs his wil concerning our welfare & ſoulehelth, aſſuring vs that he wil mainteyne vs to the end, ſuccour vs in all our neceſsities, lift vs vp whē we be downe, and ſtrengthen vs in our weakneſſe, ſeyng (ſay I) that we haue Gods will apparant in al theſe things,40 let vs not doubt but he hath his hād ſtretched out to performe whatſoeuer he hath ſpoken to vs. Ye ſee then that Gods hād and his mouth muſt agree togither. His mouth (that is to ſay his determinacion or will) muſt go before: and afterward his hand muſt bring to paſſe the things that he hath determined. Now haue we theſe two things that is to wit, firſt we muſt ſubmit ourſelues wholly to Gods ordinance in this world. And why? For his will is good & beſides that, wee knowe alſo that it is his charge or office to gouerne, and that it is good reaſon that all creatures 50 ſhould ſuffer themſelues to be ruled by him, and not take libertie to rule themſelues, but ſubmit themſelues to him in al points and al reſpects. VVhen we be once fully perſuaded of this, we ſhal haue profited greatly for al our life after. Now heere followeth immediately, who is be that bydeth ſecrets without knowledge? God hath heretofore vpbrayded Iob herewith. And it ſhuld ſeeme that Iob mēt to cōfeſſe it to be ſo in deede, that is to wit, that he had wrapped vp Gods wiſdome in his own foliſh words. For if we reaſon of Gods woorks after our owne abilitie, and take 60 vpon vs to be iudgers of them: it is a hyding or wrapping vp of his ſecrets: that is to ſay, a brabling (as men terme it) euen without skil. For we would be too wiſe whē we talk after that faſhyon, and haue not bene taught afore. Ye ſee then that: wee may take this text for a confeſsing of the thing that had bin caſt in Iobs teeth: as if he ſhould ſay, alas Lord, rightly haſte thou condemned me heere before, in that I tooke vpon mee to wrap vp thy ſecrets without knowing whervnto my words and reaſons tēded. I know nowe that I haue delt foliſhly: for it was for mee to haue accepted ſimply whatſoeuer it had pleaſed thee to apoint, and I haue taken vpon mee to play the mayſter before I had gone to ſchole my ſelf. So then, Lord I acknowledge that thou haſt of good right bewrayed my follie. Nowe if we take it after that maner: then dothe Iob make a confeſsion, wherin he attributeth ſuch a will vnto God, as is matched with al knowledge: for here is as it were a cōtrarietie betweene God and men. God keepeth his will and determinacion ſecret: howbeit he knoweth cauſe to doo ſo, and he hath always a reaſon redy ſhaped. On our ſide, when we go about to diſcouer more of Gods will than is lawfull for vs, we do but intangle it more and more: & all that is done without skil, inſomuch that the more wee go about to ſhewe ourſelues skilful, the more we bewray our own beaſtlineſſe. So on the one ſide let vs learne that it is for God to keepe his ſecrets to himſelfe without making vs priuie to thē, ſpecially when he ſeeth the ſame too ſurmount our ſmall capacitie. God openeth the things vnto vs, which he knoweth to be meete and expedient for vs, as hath bin declared heretofore, but yet muſte he reſerue many dark things to himſelfe. And why? For wee bee to weake as yet to mount ſo hygh. Thus then yee ſee that God may cōceale his ſecrets: howbeit, that is with knowledge, for he is not ignorant of any thing, nother is it bycauſe he is not able to ſhe we vs why he doth this or that: but bycauſe we be not able to conceyue the things which as now are incomprehenſible to vs. Nowe as for vs, truly when wee would knowe more than is permitted vs, wee will well ynough alledge ſome cunning ſhifte, and deuize many cauſes: but yet at length wee muſt needes be confounded in our owne woordes, and whereas men ſtreyne themſelues to be wiſe without following Gods woorde, they alwayes ſhewe their owne fondneſſe, how wauering their wittes are, and that there is nothing but lying in them. VVill wee then haue a pure and cleere vnderſtanding too ſpeake of Gods woorks according to skill? Let vs come to his ſchoole: let vs heare him ſpeake: let vs beare away his ſayings: and ſpecially lette vs haue ſuche ſoberneſſe, as not to couet to knowe more than he ſheweth vs. VVhen wee be come to that poynt, then ſhall we ſpeake rightly, and to the edifying of our neighbours, ſo as they ſhal bee confirmed in it more and more. But if we paſſe the bounds that God hath ſet vs, and will needes gad aſtray further than wee haue leaue: there will be nothing but vanitie and vntruthe in our doings. Thus ye ſee what we haue to remember vpon this verſe. And therefore Iob addeth, I haue ſpoken I wist not what: theſe things are mar [...]elouſe aboue mee, and I haue not vnderſtoode thē. This confirmeth the thing that I ſayd euen now Iob confeſſeth that he had ſpokē without skil. As how? Bicauſe I vnderstoode not the things that I ſpake of, ſayeth he. It is as much as if he had ſayd, I haue put forth my ſelf too vnaduiſedly. And [Page] why? Bycauſe thoſe things were to maruelouſe for mee, and I haue not knowne them. And heere wee haue to marke, that the cauſe why Iob graunted himſelf to be ignorant, is the hygheneſſe of the ſecrets wherof he would haue ſpoken. God made him to feele his hand, but yet did he not conceyue the cauſe why he ſhould be ſo afflicted, and therevpon he entered into theſe deepe tēptations to ſay, what meeneth this that I am pinched with ſuch extremitie? Cā not God finde in his hart to diſpatch mee out of hand? I would fayne that he had deſtroyed mee. He maketh mee 10 to linger in peyne. He knoweth that there is nothing in me but frailtie, and that I am but a wretched creature: and why then ſuffereth he mee to be ſo long time in extremitie? If I were the wickeddeſt wight in the world, he could do no worſe to me, and yet notwithſtanding he knoweth that I haue ſerued him vncorruptly, & that I am no ſuch perſone as I ought to be ſo caſt out frō among men. Theſe are the debatings whereinto Iob was entered. And why? For he preaced to farre into Gods ſecrets. Now to correct himſelf he ſayeth that thoſe things were to woonderfull 20 for him. Therfore let vs marke well, that when we come vnto God & fall to talking of his works, we ought to cō ſider that they be to highe ſecrets for our weake wit too reach vnto. And I ſay it behoueth vs to haue the ſame perſuaſiō as wel of gods prouidēce in general, as of the things that belōg to his ſpiritual kingdome. Then if it be told vs that God ordereth al things, & that there is not any thing done in this world without his will: it is a ſecrete which it behoueth vs to mark wel. For although euery man graunt that God is ſoueraine Lord and gouerner: yet notwithſtāding 30 whē we come to this point▪ that the things whiche we ſee to be ſo troubleſome & out of order, ceaſſe not to be guided by the ſecret prouidence of God, who holdeth the ſterne aboue & turneth things to ſuch end as he thinketh good: we wote not where we be. And what is to be done in that cace? VVe muſt reuerently conſider that we be not able to moūt vp to ſo high a ſecret, & therfore honour God in the things that we know not, vntil he reuele vnto vs the things that are hiddē frō vs as yet. VVere this throughly well known, theſe dogges that barke ſo againſt 40 Gods prouidēce, & rayle vpon the doctrine that is cōteyned in the holie ſcripture, wold ſone ceaſſe their pratling. There are at this day certaine drūkards or braynleſſe fellowes, which wil ſay, that if God gouern al things, it muſt follow that men ſin not any more, or elſe that their ſins ought to be fathered vpō him. Such blaſphemies ſhal a mā heare. And why? Bicauſe ſuch naughtipackes cannot finde in their harts to yeeld vnto this point, that Gods prouidence and his maner of gouerning the worlde, are a wonderfull doctrine outreaching their capacitie. They leaue 50 nothing vnto God, but wil needs determine all things after their owne mind. And what a raunging is that? Therefore let vs marke well, that Iob telleth vs heere for a general principle, that when Gods works and the skanning how al things are done heere bilowe, do come in queſtiō: it behoueth vs to bee alwayes ſo reuerend minded aforehand, as to think, How now? Heere is a dungeon to deepe for vs, and therefore we muſt not preſume to ſpeake after our owne vnderſtanding, but ſimply woorſhip God, and be ſober without inquiring ouerfarre: and in the meane 60 whyle conclude that yet notwithſtanding God guideth al things, and nothing commeth too paſſe at aduenture, but according as he hath determined of the ſame, as this doctrine hath often bene handled more at large heretofore. Marke that for one point. And for a ſecond, let vs learne that whatſoeuer things concerne the ſpirituall kingdome of God, ought to be taken for woonderfull things aboue vs, accordingly as S. Paule ſpeaketh of them. The ſenſuall man (ſayeth he) vnderſtandeth not the ſecrets of God: according as it ſaid that the benefits which God hath prepared aboue for his choſen, are ſo excellent, as no eye cā ſee them, nor minde [of man] conceyue them. Then ſeyng it is ſo, let vs learn to pray God to inlighten vs by his holy ſpirite, and to make vs ſtye aboue the heauens, namely by the power of faith (for our naturall wit can neuer atteyne thither): and that when we haue obteyned, that we may alſo haue the foreſayd modeſtie of not paſsing beyond the meaſure of our faith, as Iob treateth therof anon after. Ye ſee thē that the firſt point which we haue to mark in this ſtreyne, is that Gods works, and ſpecially his promiſes cōcerning our euerlaſting welfare which are cōteyned in the goſpel, are wōderfull things aboue vs, and therfore that we muſt not ſtep raſhly, malapertly, nor preſumptuouſly to them, but reuerently pray God to make vs to taſte his ſecrets ſo farre foorth as is for our behoof, and to open the things from day to day which are dark to vs, and not ſuffer vs to paſſe our bounds, but that wee may take profit by the things that he ſhall open vnto vs, and tarie his increaſing of our faith. And ſo let vs neuer ſpeake nor thinke of Gods ſecrets, but with all reuerence and humilitie. Furthermore wheras Iob confeſſeth that he ſpake he wiſt not what, foraſmuch as he accuſeth himſelfe of raſhneſſe, let vs alſo learne by his example, to cōdemne al the talke that we ſhall haue caſt foorth before wee haue bene taught by the mouth of God. And let vs not bee aſhamed to confeſſe our owne follie, when wee haue ſhewed our beaſtlyneſſe [in ſpeaking] without good ground. Let vs not do as they do which clatter whē they be rebuked: for ſuch do but gather more poyſon, and they thinke it well done of them to go through with the matter, and to ſay, Tuſh I wil neuer ſay otherwiſe, I am ſtil of the ſame mind that I was. Let vs not haue any ſuch hardhatedneſſe in vs: but when wee haue bene ouerbold in ſpeaking to haſtily, and ſome wandering woords haue ſcaped vs, before wee were wel grounded in Gods truthe: let vs acknowledge our follie: and renouncing our ouerhaſtineſſe in ſpeakyng at aduenture, lette vs ſay with Iob, I ſpake I wist not what. But herewithall it behoueth alſo too bee well aduiſed for afterward, and to practize the forealledged leſſon of beleeuing [or of beyng ſure of our matter] before wee ſpeake. And lette vs beware that wee beleeue not aught, but that whiche our God hath ſhewed vs. So then wee muſt come to this poynt, that our fayth be grounded vpō the woord of God, and that the holie Scripture be all our wiſdome. VVhen wee be once come to that knowledge▪ then may wee ſpeake, yea wee may ſpeake of the things that paſſe our vnderſtanding, in aſmuche as God ſhall haue ſhewed vs them by fayth, as wee haue ſayde afore. Howbeeit, it is not ynough for vs too acknowledge our faults: but we muſt alſo reſort to the remedie out of hād, according as Iob hath giuen vs example therof. For after he had ſayd he had put foorth himſelf without vnderſtanding [Page] wel what he ſpake: he addeth, Heare me & I wil ſpeak: I will aske of thee, to the end thou mayst teache mee. Heere Iob pretēdeth to repreſſe himſelf, bicauſe he ſawe he had plaid the looce colt, in not keeping himſelf within his bounds. Then his confeſsing of his fault is not after the faſhion of many men, which think themſelues quite diſcharged with ſaying [...] one word, I haue done amiſſe, and byandby after returne to their old byaſſe, and are alwaies new to begin: he doth not ſo: but he ſayeth, Lord, ſeing there hath bene ſuch fooliſh raſhneſſe in me, and that I haue ſo farre ouerſhot 10 my ſelf and run aſtray: now poze thou me, & when I haue bin well taught in thy ſchole, let me ſpeake ſimply as thou haſte taught mee, and let it not befal mee any more, to put foorth the things wherof I haue no skill. This is in effect the matter that is cōteined in this verſe. And wheras Iob ſayeth, heare mee, I wil ſpeake, his meening is not too craue audience to ſpeake what hee liſteth (for hee had done ſo to much alredy): but he excuſeth himſelfe in ſaying immediatly that his queſtioning with God ſhall be to be taught at his hand. Therfore let vs mark, that there are 20 two faſhions of ſpeaking vnto God. The one is when mē pleade againſt him, and lay forth their interrogatories, & make their obiections, and thinke themſelues to be very wiſe. It is a lewd maner of ſpeaking when we preſume to enter ſo into diſputation with God, or to reply againſt his doings. Let vs keepe ourſelues from that kind of ſpeche, for it were better that our tungs were plucked out of our heads. Although this be an ouercommon vice: yet is it a deteſtable vice, and ſuch a one as is not in any wyſe to be borne with. Therfore (as hath bin ſayd afore) let vs learne 30 to keepe our mouthes ſhet, that we ſpeak not of our own head: but when any imaginacions come in mind, let them all fall to the ground. For wheras I ſay it is not lawfull for vs too ſpeak: I meene that it behoueth vs to haue ſtay of ourſelues, not only for our tungs, but alſo for al our affections. Not that we be able to do ſo much, that we ſhould not ſtill feele ſome tickling luſt of deſirouſneſſe to ſeeke ſomewhat to farre, and of diſputing againſt God: but bicauſe it behoueth vs to fight againſt it & to beat it down. And that is the ſobrietie whervnto it behoueth the faithful 40 to be brought by the goſpel, that they may ſimply giue glorie vnto God by cōfeſsing thēſelues to know nothing. Then muſt all Gods children practiſe this point: namely, not to preſume to ſpeake ſo at randō of whatſoeuer thing they thinke good. But there is another kinde of ſpeaking that is good and holie, which they muſt followe: and that is to inquire of God that he may teache them. For we ſee many that foade thēſelues in their beaſtlineſſe, and if a mā labour to bring thē to the truthe, they be loth too come at it: they play the brute beaſts that they might knowe nothing,50 & ſo they become vtterly dul. Therfore it behoueth vs to ſpeake, howbeit but as in asking counſell of God, that is to wit, by deſiring him to teache vs, after wee haue cōfeſſed that we haue no skill at all, that we be void of all light, reaſon, and vnderſtanding, and that there is nothing but darkneſſe and lying in our owne wit. After wee haue confeſſed this, let vs come to aske counſel at Gods hand, ſaying, Lord we beſech thee voutchſafe to ſhew vs whatſoeuer is good for vs to know. Neuertheleſſe, verily it behoueth vs euē in that behalf alſo to haue a bridle to hold 60 vs backe: for elſe we might aske God more than ſhall bee requiſite, as many men do, who would haue al things too paſſe through their heads. They will peraduenture come vnto God, and aske at his hand▪ But howe? with ſuch exceſsiue curioſitie, as their asking is neuer at an ende. But when we aske aught of God, it muſt be alwayes with this exception: Lord ſhew vs the things which thou knoweſt to be expedient for our welfare, ſo as our knowledge may be to our edifying, both in truſting to thy goodneſſe, and in the feare of thy name. And further, foraſmuch as thou Lorde knoweſt our ſlenderneſſe, ſhewe vs thy will according to our abilitie. For when we eate honnie, no doubte but it is ſweete in taſte: and yet notwithſtanding wee ſee that a man ſhall be ſwolne with it, and the ſweetneſſe will go neare to make him burſt. Euen ſo is it with vs: if wee ſeke too high knowledge, the ſame wil in the end turne to bitternes. VVe may be beguiled at the beginning, bicauſe it will ſeeme to be a goodly thing, and ſuche a one as wee may attaine to the knowledge of it. Yea: but let vs cōſider what hapned to our father Adam. He would nedes know the difference betweene good and euill, more than God had giuen him, and thereby threw himſelfe headlong into the dungeon wherein wee be yet ſtill at this day. Sith it is ſo, let vs not couet too great a glorie: for in the end it wil be no glorie to vs, as Salomon ſayth: but like as honnye euen by reaſon of his ſweeteneſſe, turneth into bitterneſſe if a man eate to much of it: ſo is it with vs when wee bee more inquiſitiue of Gods will and works than is lawfull for vs. Therefore let vs not couet to know more of them than we may well away with, except we intēd to be ouerwhelmed. Nowe it is expreſly ſayde, Heare mee, and I will ſpeake, I will aske of thee to the intent to bee taught. If wee come to God to learne at his hande: it behoueth vs too yeelde our ſelues teachable. And what is the firſt poynt of teachableneſſe? It is that we take him for our mayſter and obey him fully in any thing that he ſhal liſt to tech vs. For when a yong child cōmes firſt to ſchoole, if he will needes chooze his bokes after his own lyking, to ſay, I will learne ſuch a ſcience, or I will bee taught ſuche a thing or ſuch a thing, before he haue gone to his Apcee, ſo as he will be a great Doctor, before hee haue the meane whereby to bee taught, or be come to the place wher learning is to be had: I pray you is that a ſcholerlyke modeſtie? But if a ſcholer that takes a man to teach him, ought to ſubmitte himſelf wholly to him: what ought we to do to God? VVhat cō pariſon is there in that cace? So then lette vs marke well, that if we deſire vnfainedly to be taught of God, wee will not followe our owne luſtes, to ſay that hee ſhould ſhew vs whatſoeuer wee haue conceyued in our owne heade: but wee will holde vs contented with that whiche hee knoweth to bee for our welfare: and too diſcerne that it belongeth vnto him. And for that cauſe Iob concludeth, that heeretofore hee had hearde ſpeaking of God, but nowe hee hadde ſeene him with his eye. As if hee had ſayde, Lorde, it is true that heeretofore I haue hearde ſpeaking of thy maieſtie, but nowe I knowe it after another manner: and that is to the ende to ſubmitte myſelfe wholly vnto thee. Iob maketh compariſon heere betweene the knowledge that hee hadde hadde before, and the Reuelation wherein God opened himſelfe ſo manyfeſtly vnto him, that hee was vtterly abaſhed and touched with ſuche feare, as hee coulde doe nothing but glorifie God, as wee ſee [Page] hee dothe. Howbeit, it ought too ſuffyze vs too haue hearde God ſpoken of: for thereof alſo proceedeth knowledge. Fayth (ſayth Saint Paule) commeth by heering. And fayth bringeth vs perfect wiſedome, as it is ſayde in another place. And what deſire we more, than to know that we be the children of God? and that is known by fayth, as Sainct Iohn ſayth in his Canonicall Epiſtle. And agayne S. Paule ſayth in the firſt to the Corinthians, that by fayth we enter into Gods ſecrets, yea euē into the deepeſt of them. For his ſpirit dwelleth in vs, too warrant 10 vs the things that enter not intoo fleſhly vnderſtanding. Faith then proceeding of hearing, bringeth vs to a true perfection of wiſdome, and therfore it ought to ſatiſfie vs to haue heard God ſpoken of. But here Iob ment to betoken, that the knowledge whiche he had had, was as when we heare ſpeaking of a thing that we haue not ſeene, for when we ſee a thing we be the ſurer of it. Thē let vs mark well Iobs meening. It is not to refuze the doctrine wherwith we be taught when Gods woord is preached to vs: but to do vs to vnderſtād, that if the doctrine do but only 20 beate our eares, it is a dead thing, vntill God reuele himſelf in ſuch wiſe, that we know him as it were by eyeſight. And when is that done? Dayly when the Goſpell is preached. For there muſt God ſpeake to vs after two ſorts. He ſpeaketh to vs by the meanes of a man, whiche is appointed to be the miniſter to teach vs: And againe he ſpeaketh to vs by the working of his ſpirit, when we be ſo touched inwardly, as we fare the better by the doctrine, and haue our harts perced with it: for without that the voice vaniſheth away, and is but an vnprofitable ſound. There are 30 many that here the goſpell ſpeak dayly: but the more it is preached to thē, the more do they grow hardharted. And that is it which is ſpoken in the Prophet Eſay, Go to this people and tell them, they ſhall ſee with their eyes and heare with their eares, but they ſhall not vnderſtand: and why? Bicauſe they haue a hard hart, which cannot by any meanes be ſoftened. VVe ſee then that if God worke not by his grace, men ſhall alwayes continue ſtubborne. And therefore when God ſpeaketh to vs, he muſt bee faine to diſcouer and ſhewe himſelf too vs, and to make vs to ſee him. And how? Not by bodily ſight: but by perceyuing his maieſtie in ſuch wiſe, as wee may learne to reuerence him, and to put ourſelues wholly into his hād, that he may haue all authoritie and dominion ouer vs.

Now let vs fall down before the face of our good God with acknowledgemēt of our faults, praying him to make vs feele them more and more, to the end we may come to him with true repentance, and he not ſuffer his dayly calling vppon vs (as well by the doctrine that is preached to vs in his Goſpell, as by the corrections that he ſendeth vs,) too be vnprofitable to vs, but that wee may learne to be confirmed more and more in the feeling of our ſinnes, ſo as wee may craue forgiueneſſe of them at his hande, and ſeeke the remedie of them in his goodneſſe, and therewithall deſire altogither to be taught in his ſchole, and to yeeld our ſelues teachable vntoo him, euen till hee haue rid vs of our ignorance, and ſtripped vs quite and cleane out of all the vayne truſts wherein we be wrapped as now. That it may pleaſe him to graunt this grace, not onely too vs, &c.

The .Clviij. Sermon, which is the ſecond vpon the .xlij. Chapter.

6 Therfore I abhorre it, and I repent in duſt and aſſhes.

7 After that the Lord had ſpoken theſe vvoordes vnto Iob, he ſayd vnto Eliphas the Themanite: my vvrath is kindled againſt thee, and vpon thy tvvo companions: for ye haue not ſpoken rightly before mee as hath my ſeruant Iob.

8 Therefore take yee ſeuen Oxen and ſeuen ſheepe, and get ye to my ſeruant Iob, and offer ſacrifize for your ſelues: and my ſeruant Iob ſhall pray for you: and I vvill accept his face, to the end that your folly be not layd to your charge: for you haue not ſpoken rightly concerning mee, as hath my ſeruant Iob.

WE ſawe yeſterday what it is too perceyue Gods preſence and to be touched with his glorie, bycauſe that without that, it is impoſsible for mē to come to good order, whatſoeuer be ſayd vnto them. For eyther they 50 will play the deafe folkes, or elſe let ſlip all that is ſpoken to them, as experience ſheweth too much. Therefore it is requiſite that when God ſpeaketh, he ſhould alſo ſhewe himſelf to vs, and giue vs ſome liuely perceyuerance of his maieſtie, too the intent wee may feare him. And that is the cauſe why Iob proteſteth that he is diſcontented with himſelf, and miſliketh all that hee had ſpoken: for men will neuer vtterly miſlike both their workes and woordes, except they feele God to bee their iudge. VVee knowe howe euery man is giuen to ſoothe 60 himſelf through fond flatterie, and that when our eies are once dazeled, none of vs ſeeth his owne ſhame, or if he do ſee it: yet doth he not willingly regard it. God then muſte be fayne to ſhew himſelf before we can come to ſo much reaſon as to miſlike of ourſelues, and too take hold of all that ſhall be done and fayde to vs. Howbeit on the contrarie part alſo we wil not colour our vices nor ſeeke excuſes any more, when wee haue once a true repentance, but rather wee will confeſſe that wee haue done amiſſe, yea and euen bee hartely ſorie for it. For if a ſinner returne rightly vnto God: he will not onely acknowledge his offence, and yeeld himſelfe giltie: but alſo condemne himſelf for preſuming againſt his maker. Therfore let vs marke well, that true repentance importeth a hating of the ſin, yea euen to the vttermoſt inſomuch as a man miſliketh and hateth himſelf bycauſe he is not ſuch a one as he ought to be, and for loue of Gods rightuouſneſſe hee condemneth all that is in himſelf, and ſeeketh all meanes [Page] poſsible too be vncaced out of that old skin wherin he is wrapped. This is the true trial of our repentāce. And herin we ſee how ſhameleſſe they are which ſay they be repentant, and yet a man cannot get one woord out of their mouth, that ſheweth any token of lowelineſſe: but they are ſo farre off from intending to yeeld themſelues with their whole harts vnto God, & from indeuering to make amends for the offences which they haue done: that they will ſtill maynteyne themſelues in their wickedneſſe. But put the cace that a mā acknowledge his fault: yet is it nothing 10 worth to do ſo, except he vtterly miſlyke and hate himſelfe, as I ſayd afore. VVherfore if the one bee not as well as the other: wee ſee what a mockerie it is too ſay, that a man is repentant, when in the meane ſeaſon he is hardharted towardes God, and ſhameleſſe towardes men. Nowe if Iob (who was as it were a ſtranger, in that hee was neuer of the churche of God, [that is to ſay] of that corporation which was chozen of the linage of Abraham) ſpake after that maner, and knew what true repentance is: what damnation ſhall lie vpon vs, if we be ſo brutiſh and 20 rude in theſe dayes, that wee wote not what difference there is betweene the cheef grounds of our faith? Lo how wee haue profited in the Goſpell. They that were before the Prophets, yea and which were not of the bodie of the Iewes, nor of the people whom God had choſen to be his [viſible] churche, could skill to declare that it is no true repentance, except men do vtterly condemne and abace themſelues in their vices. But nowadayes wheras thoſe that will be taken to be Chriſtians, do vſe the woord repentance: they do but ſtayne and vnhallowe it with their 30 leawd and filthie mouthes, coueting too haue men take that for repentance, which is but a flat mocking of God. So much the more then behoueth it vs to marke what is conteyned heere: namely that if we intend to ſhewe that wee be truely turned vnto God: it behoueth vs too haue an eye too our owne ſhamefulneſſe, and to looke vpon it in ſuch wiſe, as all that is in vs may be condemned, and we learne to be our owne iudges to the ende we may be quit before him, which deſireth nothing but to pardon ſuch as come backe vnto him with true lowelines. But Iob addeth 40 purpoſely, that he will repent him in duſt and aſhes. As if he ſhould ſay that he is redie to yeeld himſelf as a wretched offender vnto God. For a mā may well repent him without putting of ſackloth vpon his backe, & without caſting of duſt vpō his head. Neuertheleſſe, the men of old time vſed thoſe ceremonies, when they intented to make ſolemne proteſtation, that they were vtterly cōdemned before God, and that there was no remedie for thē, but that God ſhould be graciouſe to thē as to miſerable offenders. Therfore let vs marke well, that Iob ſpeaketh not here of 50 a common repentance: but acknowledgeth his offence too be ſo greuouſe and outrageouſe, as he deſerueth well to come as it were with a halter about his necke, & to ſhew by opē ſignes that there is nothing elſe but curſedneſſe in him, till God receiue him and gather him home too him. True it is that this matter myght bee layd foorth more at length, neuertheleſſe it will ſuffize vs in effect, that the aſſhes and duſt that are ſpoken of heere, are not the cheef poynt of repentance, but only an outward token of it. Furthermore this token is not alwayes requiſite, but if it be to 60 make open proteſtation of an outrageouſe crime. It behoueth the faithfull too be wel aduiſed that they repent and miſlike of themſelues all their life long: for we paſſe not any one day, without many miſdooings: we cōmit infinite faults without our knowledge, yea and euē thinking that we do well: ſo as if we examine ourſelues throughly, we ſhal alwayes find that there is ſomewhat ſtill amiſſe in vs. Therfore haue we cauſe of ſorrowe: and yet notwithſtanding we ſhal not neede to make open proteſtation before men. Then may repentance well be without the outward ſignes ioyned with it: but when our faults are groſſe, and Gods wrath ſheweth it ſelfe towards vs: thē muſt we not only be ſorie and miſlyke of our ſelues, but alſo (in conſideratiō that the ſame may edifie our neighbours) we muſt adde ſome outward ſignes: as if a man haue giuen ſome ſtumbling blocke, & ſeeth that Gods name is blaſphemed by it, and God diſcouereth his ſhame: hee muſt not only miſlyke and hate himſelfe, but alſo match his doing with outward humilitie before men, as with a record or ſeale to ratifie his repētance. And this muſt be not only in euery particular perſone, but alſo in the whole people, according as wee ſee it hath alwayes bin the practize of the churche. Moreouer let vs marke wel that it is not ynough for vs to haue the outward tokens: but our hart muſt ſpecially be wounded, that being throughly greeued for prouoking Gods wrath againſt vs, we may conceyue a ſorineſſe, and condemne ourſelues, and be vtterly diſmayed in ourſelues. And that is the ſorrowe wherof Sainct Paule ſpeaketh, which he ſayeth that we muſt not ſhun, bycauſe it is to our ſaluatiō. And therfore it is ſayd alſo in the Prophet Ioell, rend your harts and not your garments. True it is that vnto ſuch as had offended greuouſly, and were deſirouſe that God ſhould heare them, the Prophet giueth commandment to returne with ſackloth, duſt, and aſſhes, and to confeſſe themſelues to be offenders, and to craue forgiueneſſe, and too declare with ſolemne proteſtation, that they haue deſerued death, but if he haue pitie of thē. Howbeit foraſmuchas men are ſo ſore inclyned to hypocriſie, and wil needes content God with fayre contenāces, and forget that which ought to be the firſt & cheef point: the Prophet ſayeth expreſly that their harts muſt be rent, and that the hardneſſe of them muſt be put away. So wee ſee that the effect which Iob ment to ſay, is, that in repenting him of his vnaduized ſpeeche, hee addeth that his ſo doing was no light nor ſmall ſin, but ſo heynouſe that hee is readye too ſhewe himſelfe as a wretched offender, that had committed a crime woorthie of death, and hath none other hope nor refuge, but only to the mere mercie of god yea and euen to make the ſame proteſtation willingly before men, to the end that ſuch as haue bene offended by him, may be ſet vp againe, and all men knowe that he deſireth nothing but to humble himſelfe vnder Gods hand. Now ſeing it is ſo, when we on our ſide haue doone any fault, let vs learne not to leſſen it, nor to hyde it: but to acknowledge it, yea euen to the vtter abacing of ourſelues. Againe when we haue begonne to miſlyke of our ſinnes in our hart, and to Iothe them and to be ſorie for thē to the end that God ſhould not enter into account with vs: let vs alſo haue the modeſtie before men, too vſe the proteſtations which God liketh of: namely too confeſſe that in all reſpects we haue deſerued death, but if God admit vs to mercie: and let not the ſhame of our ſin hinder [Page] vs from making amends for the offence whiche wee haue giuen by our dooing amiſſe. Herevpon it is ſayde, that God after he had ſpoken vnto Iob, turned himſelfe to Eliphas the Themanite, and ſayd vnto him: My wrath is kindled against thee and thy companions: for yee haue not ſpoken rightly before mee as my ſeruant Iob hath done. VVee haue ſeene heretofore that God found fault with Iob: and nowe ſecondarily he findeth fault with his companions, yea and that much more roughly. Before we come to the compariſon that is made here betwene Iob and his freends: wee 10 haue to marke the order, which is, that it is ſayd that God hauing ſpoken thoſe woordes vnto Iob turned his talke to thoſe that had wrongfully condemned him. Hereby we be warned, that although God chaſtize his own with fatherly gē tleneſſe: yet notwithſtanding hee executeth his Iuſtice throughly vpon them: according as it is ſayd that his puniſhments or chaſtizements begin at his owne houſe or Churche. Yee ſee then that God rebuketh Iob, and in the meane whyle letteth the other alone whiche had offended more groſſely than he A mā might demād here, yea, is 20 it ſo? VVhy doeth God ſet himſelfe alonly at Iob, and at the partie that had leaſt offended? For although he had done faults, yet were they more too bee borne withall than the faults of his companions: and yet God ſeemeth to vtter all his rigour againſt him alone. Lo what a man might ſay. Howbeit he is rebuked firſt, bycauſe the thing which I haue alledged out of the Prophet muſt be ſulfilled: that is to wit, that God beginneth to chaſtize his own houſeholdfolke firſt. VVhen he intendeth to execute his iuſtice, he beginneth not at the vnbeleeuers: he letteth thē 30 alone, he ſpareth them as though he had forgotten their faults. Not that they be not throughly recorded, or ſhall not come to account: but for that he ſuffereth the ſins of thoſe whom he loueth not, to ripe, yea & to rotte. Yea & in the meane while he chaſtizeth thoſe whō he hath adopted, and whom he auoweth for his children: he ſheweth them ſignes of roughneſſe, whyle thoſe that are ſtrangers to him take their reſt & welter in their eaſe & pleaſures. Thus ye ſee what is ſhewed vs in this text, and it is a verie profitable leſſon for vs. For wee ſee dayly the ſtate of 40 the faithfull is more miſerable than the ſtate of the deſpiſers of God. The godly ſeeme too be vtterly forſaken of him, they drag their wings after thē, and they do but pine away in this world: and in the meane whyle the wicked ſet vp their creſts and are merrie, and make iolly chere, euen in skorne of God. Now how would it trouble men to ſee theſe things, if wee had not this doctrine, that iudgement beginneth at Gods owne houſe: according alſo as it is ſayd in the Prophete Eſay, that when God ſhall haue finiſhed all his woork vpon mount Sion, then will he not 50 ſpare the wicked. And the Prophet ſayeth purpoſely, that God muſt performe al his corrections in his church, forſomuch as his owne are thoſe whom hee ſetteth moſte ſtore by. Therefore he muſt viſit them firſt, and clenze thē from their ſinnes, & reforme them that he may bring thē home to himſelfe, and he muſt not do it for one day and away, but till he haue made an end of his whole woorke: & thē there is a horrible vengeāce prepared for thoſe that abuſed his patience, and hardened their hartes whyles he bare with thē, as S. Peter alſo warneth vs. Alas, my freends 60 (ſayeth he) let vs not bee greeued at the children of this world when God letteth them alone in peace, and wee in the meane while are chaſtized by his hand, ſo as our ſtate is hard and troubleſome to beare. Let vs beare it paciently (ſayeth he): for ſeyng that wee muſte bee faine to paſſe through the furnace, and too bee tried after that maner: what ſhall become of thoſe whom God hath vtterly forſaken? So then, let vs acknowledge the goodneſſe of our God, according alſo as the Prophet ſayeth, that thoſe whō God hath long borne with, are likened to frutes that are reſerued to the ende of the yeere, and are as good as rotten: & that ſuch as are gathered ſooner ſhal neuertheleſſe be eaten, and men ſhall do them that honour, notwithſtā ding that they be gathered. And ſo let vs learne, that God procureth and furthereth our welfare, in that it pleaſeth him to chaſtize vs firſt of al others, while the wicked giue themſelues to making of good cheere. Howbeit wee cannot ſay that Eliphas and his companions were vtterly reiected of God (for contrariwiſe hee accepted them): but yet are they alienated from him for a tyme, and Iob muſt be faine to be a meane for them, or elſe they ſhall find no meanes of fauour and forgiueneſſe. Then if we compare Iob with them, wee will ſay he is one of the houſehold of the Church, and the others are as yee would ſay, baniſhed out of it for a time till God haue reconciled them to him again. But yet ye ſee that Iob is rebuked, & in the meane while God ſpeaketh not a woord to the others. Therfore let vs conſider that (as I haue erſt ſayd) the more God loueth vs, the more haſtie is he in viſiting vs: and when hee ſeeth that we haue ſtepped awrie, and are gone out of the right way of ſaluation: he watcheth ouer vs too bring vs home againe to him with ſpeede. Now let vs come to the compariſon that is ſet downe heere betweene Iob and his freends. It is ſayd that Iob ſpake rightly before God. Howe was that? For God notwithſtanding condemned him as an ignorant, ouerweening, and vnpacient perſone. And where is then the ſayd rightneſſe (I haue told you heretofore how Iob had vndertakē a good cace, howbe it he proceeded amiſſe in it. Iob therefore ouerſhot himſelfe in the following of his matter, but yet for all that, his cace was good ſtil. Cōrrariwiſe Iobs freends vſed goodly reaſons & ſuch as wee haue gathered holie doctrine out of: but yet was the ground worke of them euil. They tooke a general ground quite beſides the cace which was, that Iob was puniſhed for his miſdeeds, and that he was to be taken for a wicked & curſed creature, ſeing that God vſed ſuch rigour towards him. Furthermore alſo they did ſet downe a falſe & vntoward doctrine: ſaying that God doth euen in this world hādle mē according to their deſerts. But that were as much as to take away the hope of the euerlaſting life, & to ſhet all fauorableneſſe of God out of this frayle and tranſitorie life: and that were a turning of al things vpſide downe. And therefore it behoueth vs too call theſe twoo points to remembrance, that wee may knowe the ryghtneſſe that is ſpokē of here. And to be ſhort, wee muſt note the text that I haue alledged out of the Pſalm heretofore, namely that the man is bliſſed which iudgeth diſcretly of the poore that is in aduerſitie: where the Prophete ſheweth vs that when wee ſee any man in aduerſitie, Gods will is, that wee ſhould haue the diſcreetneſſe, not to condemne him at the firſt daſh, but to looke vp hygher: that is to wit, [to conſider] that aduerſities do ſometimes befall [Page] men for the chaſtizement of their ſinnes: ſometyme for the tryall of their pacience: ſometime to preuent ſome faults which they might fall into: and alſo that God ſetteth thē foorth to be as mirrours, to the end that we ſeing their obedience might be edified therby: and ſometymes for ſome other ſecret cauſes vnknowne to vs. Therfore let vs eſchew raſhneſſe when wee ſee God afflict any man roughly, and let vs not be to ſwift of iudgemēt to ſay that he is woorthie to be ſo handled, and to commend ſuch as liue at their eaſe, as though they were better beloued of 10 God: for that were too vnaduiſed a iudging, ſo it were. Then if we haue the diſcretion in vs to conſider the cauſes that are noted to vs in the ſcripture: we ſhall find diuerſe times, that ſuch as are the excellent ſeruants of God, are handled moſte rigorouſly: and it will ſeeme too vs that God is againſt them: but wee muſte not iudge after our owne fancie. If wee vſe that modeſtie, God will alwayes ſuccour vs when wee be afflicted: but if we be cruell, and fooliſhe in giuing too haſtie ſentence, the like meaſure muſt bee moten vnto vs alſo. Furthermore for the better 20 vnderſtanding of that whiche is ſayde heere, namely that Iob hath ſpoken ryghtly, and his friendes amiſſe: it behoueth vs to take this generall rule, that when a man is in forewardneſſe to followe God and to feare him, the ſame ſhal be accepted, notwithſtāding that he commit groſſe faults: whereas if another man haue not the true feare of God rooted in him, although he haue apparant vertues that are very commendable before men, yet is all of it nothing worth, it is but ſtarke filth. Looke (I ſay) vpon a man that feareth God, and is rightly and purely mynded too giue 30 himſelfe to welldoing: and yet notwithſtanding he ſhall haue many infirmities: hee halteth, he ſtaggereth, he reeleth, yea and ſometimes falleth flat downe. Yea, but his faultes which hee doth, are forgiuen him, and God doth ſtill reach him his hande to lifte him vp, inſomuch that all falleth out to his benefite, bycauſe the marke that he aimeth at, is to goe vnto God, and his minde leadeth him ſtill thytherward. On the contrarie parte, it maye come to paſſe (as I ſayde) that a man ſhall bee greatly commended, that hee ſhall haue goodly vertues, and that he ſhall 40 doe things worthy of honor: and yet in the meane while he hath no good roote in him, but is eyther a deſpyzer of God, or vnmercifull towards his neyghbors. Now if a mā bee ſuch a one, none of the things that men honor in him cā pleaſe God. Hereby we may vnderſtand in what taking Iob was Iob (as I haue erſt ſaid) had al his life long bin giuē to weldoing: he had bene a ryghtuouſe man and one that feared God: yea and the ſayd ſingleneſſe of hart is purpoſely attributed vnto him heretofore, to ſhewe that our life ſhal neuer be wel ruled, till we be cleane rid of all faynedneſſe,50 and walke as in the ſight of God, and not as before men, and that we be not doubleminded, but ſubſtantially grounded to giue ourſelues wholly vnto God. This hath bin ſpoken expreſly of Iob. As cōcerning the preſent cace, he indured the afflictiō patiently: neuertheleſſe, in the end when he was tormented with extremitie, hee fretted and thafed: and ſpecially when men fell too ſtinging of him, then he forgate and ouerſhot himſelf, ſeeming to be minded to reſiſt God in that there ſcaped frō him many vnaduiſed words. Iobs faults were theſe, that his pacience hilde 60 not out as it ought to haue done, & that he playd the fole in his talk, namely in ſome particular ſayings: but yet for all that he kept on ſtil to the marke that I ſpake of in the beginning, & howſoeuer he ſwarue aſide, yet flingeth he not quite away, but holdeth on his race though he go not altogither rightforth: like as an archer ſhooting at a mark, although he hit not the whyte full, yet do men ſee that he amed well at it if hee ſhoote ſomewhat neere it. Euen ſo ſtoode the cace with Iob. And that is the cauſe why God attributeth rightneſſe vnto him. So then let vs learne, that if we haue a pure and holie intent, and ſeeke [earneſtly] to do good: although we be weake, although we be wrapped in many vices, although we happen to ſtagger and to fall, and although in effect we deſerue too be forſaken of God: Yet notwithſtanding hee beareth with vs, and hath not an eye to our infirmities and vices to cōdemne them without forgiueneſſe. And that is the cauſe why it is ſayd in the ſcripture, that ſuch as giue thēſe lues to the ſeruing of God and to the keping of his law, are rightuouſe: after which maner Zacharie & Elizabeth were ryghtuouſe before God. How were they rightuouſe? where is ſuch a mā to be found, as it is ſayd in the Pſalme? Muſt not all of vs needs be condēned as wretched ſinners, & all of vs haue our mouthes ſtopped? Yes verely. Howbeeit beſides that God had receyued Zacharie & Elizabeth to gouerne thē by his holie ſpirit: he did alſo accept their deſirouſeneſſe of wel doing, as if there were nothing but perfectiō in our deſires, which are vtterly vnperfect. Our obedience is not ſuch as it ought to be: but yet doth God accept it in good woorth, bycauſe that when men are [earneſtly] deſirous to ſerue him, hee layeth not their imperfections to their charge. And thus ye ſee why he accepteth them for rightuouſe. Now then although there be faults in vs, yet will God forgiue them, and they ſhall be buried in his mercie, ſo as he will not faile to take vs as iuſt and rightuouſe, ſo be it that our hart bend thitherward too honour him and to giue ourſelues wholly to his obedience, as I ſayd afore. And this ought to ſerue vs vnto two purpoſes. For we ſee firſt of al that the Papiſts are out of their witts when they take theſe texts to ground their merits vpon. O (ſay they) behold, heere is mention made of rightneſſe: ergo we deſerue to Godward and haue pure and right harts to come vnto him. Alas wherof commeth this rightneſſe? deſerue we ſuch a cōmendacion at the mouth of our God? And he might alſo condemne vs a hundredthouſand tymes without ſhewing vs any fauour. Howbeeit foraſmuchas hee wypeth out our faults and forgetteth thē, & intēdeth not to haue any regard of them: therfore accepteth he vs for rightuouſe. And therfore in this cace let vs acknowledge only his mere mercie and goodneſſe, & let vs honour him for the ſame. And furthermore, ſeing it is ſayd that our Lord is cōtented with vs, & accepteth the things for good and cōmendable, which notwithſtanding are defiled: and that although there be much amiſſe and many great faults and imperfectiōs in our works, and that we deſerue to be abhorred of God, bicauſe we can bring nothing to him of our own, but filthineſſe, yet notwithſtanding he accepteth & receiueth thoſe works which are ſo ſtained with vices, as a ſacrifiſe of ſweete ſent: we ought to take corage to do well. For ſeing it is ſo, ought we not to be the more inflamed to ſerue and honour him. Ye ſee then what we haue to mark in this verſe. But by the way let vs mark alſo, that [Page] we may well do heroical acts (as men terme them) & behaue ourſelues as vertuouſly & courteouſly as can be deuized, and men may carie vs vpō their ſhoulders, and yet all this ſhal be nothing, except wee haue a liuely roote in our harts, and be deſirouſe to ſerue God, as the mark that we haue taken to ſhoote at. It were much better to go the right way limping, than to make greate leapes and yet be neuer the further foreward: yea, or to make great ſhewes, and in the meane whyle too haue our harts ſnarled in all wicked affections. Then let vs beware that wee couet not 10 to be prayſed much of men, but let vs alway, come vnder the gouernance of our Lord, that he may hold the brydle ouer vs, & we bethinke vs to giue ourſelues to him obediētly. But by the way we haue here a ſure & infallible record of the thing that hath bin treated of before: which is, that although Iob fayled in ſome point: yet he ceaſſed not to haue a good cace, ſeing that God who is the only cōpetēt iudge therof, auoweth it to be ſo. On the cōtrarie part, although his frends had faire colours & reaſons that were very fauorable to ſeeming: yet are they miſliked here: And 20 why? I haue ſhewed you the two reaſons before: wherof the one is, that they condemned Iob bicauſe he was ſtrikē of Gods hand. So then, if we wil not haue our iudgement reuerſed from aboue, let vs learne to leaue iudging at aduenture when God chaſtizeth men, and let vs cōſider wel the cauſes that are conteyned in holie ſcripture: and let vs do it, not only towards our neyghbours, but alſo towards ourſelues. Doth God afflict vs? Let vs be wiſe, according alſo as whē S. Iames ſpeaketh of patiēce he purpoſely termeth it wiſdome. And ſurely the greteſt wiſdome that we 30 can haue, is that after we once knowe that God is our father and haue receiued the grace which hee offereth vs in our lord Ieſuschriſt: we cā take the afflictiōs meekly which he ſendeth vs, & bowing downe our ſhoulders vnder thē, fal to cōforting of ourſelues in our miſeries, & to cheering vp of ourſelues in our ſorrowes. That is the way for vs to be rightly taught in the ſchole of our God. So then, whē ſoeuer God ſcourgeth vs, let vs not cōceiue any hartburning or bitterneſſe againſt him (for we ſhall gayne nothing by it) but rather let vs beare in mind what the holy ſcripture 40 ſheweth vs, Namely that it is needfull for vs too bee mortified, bicauſe we be to much giuē to the world, & be loth to think vpō the heauenly life. If we had our own deſires, in what plight ſhould we be? But there is yet moreouer, that God knoweth how there are many ſecret rebellions in our fleſh, and therfore we had neede to bee ſubdued as it were by mayne hand. And againe, wee ſhould nor know what it is to obey him, if he ſhuld handle vs [always] after our own liking & with our eaſe. And therefore he is faine to chaſtiſe vs, and to play rough play with vs:50 howbeit, therin he procureth our welfare by trying vs, and by ſending vs rough and troubleſome things. For if wee grudge not againſt him at thoſe times: thē is our obediēce well allowed. And the thing that we haue to mark here, is that if we iudge diſcretly of the afflictiōs that God ſendeth to vs, & likewiſe to our neighbours: we ſhall haue the ſaid rightnes wherof God beareth witneſſe heere by his owne mouth. Now for a cōcluſiō it is ſaid, that God ſendeth Eliphas & his cōpanions vnto Iob, & cōmaundeth thē to offer ſacrifices, & ſayth that Iob ſhal find grace to the end that their ſinnes 60 may be forgiuen them. Heere firſt of all we haue to marke, that although God rebuke Eliphas and his companions after that maner: yet he woulde not driue them quite away: and that although condemnation were pronounced vpon them, yet was it not to the ende they ſhoulde ſuffer it, ſo as they ſhould lie ſtill there, vtterly throwne downe without remiſsion. There are then two ſortes of condemnation which God pronounceth vppon men: and of thoſe two, the firſt may alſo be deuided intoo other two. Generally God condemneth vs, either to the ende to acquit vs when hee ſhall haue found vs too be humbled: or elſe to deſtroy vs vtterly, as he doth the vnbeleeuers. Yet notwithſtanding there are two ſortes of condemnation which are to our welfare. The one is of ſuch as are alreadie faythfull, whom God chaſtizeth dayly. For although God account vs of his houſholde, and that wee bee fully reconciled to him: yet haue we neede to be condemned, and to be ſtirred vp thereby continually more and more, that wee may be aſhamed of our ſelues, and bee ſorie and hate our ſinnes, and ſeeke the remedie of them, to the end to magnifie his mercie the more, which hee ſheweth to vs in that wee obtayne forgiueneſſe at his hand. Thus ye ſee there is a condemnation which god layeth vpon his choſen, notwithſtanding that they be at one with him, and he hath taken them into his flocke. And there is yet another condemnation which is healthfull alſo, and that is of ſuch as are after a ſort ſtraungers from gods Church, and haue none acquaintance with him, according as we ſee how hee condemned Saint Paule at ſuch tyme as hee was a perſecuter. And euen in the perſon of Saint Paule wee may the better vnderſtande the thing which I intende too ſay, for if I ſhoulde alledge twoo ſeuerall perſons, the thing woulde not be ſo eaſie to be vnderſtood. Beholde, Saint Paule was ſo wicked a man, as yee woulde haue thought he had bene vtterly paſt recouerie: and yet was he one of Gods choſen. Hee was marked out afore hande from his mothers wombe to be an Apoſtle: and yet notwithſtanding hee ſeemed not to bee of Gods Church, but rather an vtter enimie too it. Neuerthelater God condemned him when he did beate him downe, and ridde him of the pride wherewith he was inflamed before, and made him in that cace as a poore ſlaue. That burthen was verie heauie too him, and it was a condemnation too him: yea, but yet was it to his welfare. It was meete that the ſame pride of his ſhoulde bee ſubdued and beaten downe, by force. Ye ſee then how it was a healthfull condemnation, but yet was it of a man vtterly eſtraunged from God, and which ſeemed to bee quite paſt hope of recouerie. Nowe after that Saint Paule was once condemned after that faſhion, and thereby brought into the folde of Gods flocke, ſo as he became a ſheepe, yea and therwithall alſo a ſhepheard, & was not onely one of the lambes of Ieſus Chriſt, but alſo a ſhephearde of his flocke: yet behoued it him to be condemned againe. As howe? God buffeted him. For hee ſayeth that God gaue Satan leaue too giue hym buffets, as it were in way of reproche, too the intent hee ſhoulde not exalt himſelfe by reaſon of the highneſſe of the Reuelations which God had giuen him, and it behoued him too haue that counterpoyſon too driue out the poyſon of pryde, and keepe him from it. Thus wee ſee in Saint Paules perſon, that there are twoo maners of condemning which are too our welfare. VVee ſee the [Page] like in this preſent place, where Iobs freendes bee condemned to their owne ſaluation. For thereby God openeth them the gate, and ſheweth them that they maye hope for pardon, if they come too him with true repentance. But yet doth he draw backe from them, ſo as hee commeth not familiarly vnto them as he did to Iob, neither graunteth he them acceſſe and entrance vntoo him, but by the meane that is expreſſed heere: that it too wit, that Iob ſhoulde make interceſsion for them. Heere therefore wee ſee two diuerſe examples of Gods mercie. And 10 although he handle men after diuerſe faſhions: yet muſt wee alwayes conſider that hee procureth the welfare of thoſe whom he hath not vtterly forſaken. And thereby we be taught to take all the corrections paciently whiche God ſendeth. And although he ſeeme not too handle vs as his children, but to take vs as ſtraungers: yet let vs nor ceaſſe to hope that he will pitie vs at length, & turne the condemnation whiche wee ſhall haue indured for a time, to our benefite and ſoulehealth. Now although wee cannot lay forth all that is ſpoken heere concerning Sacrifizes: 20 yet muſt wee note in one worde, that God in no time receyued men to mercie without ſacrifices. And that was to betoken that if we will obteyn forgiueneſſe of our ſinnes, wee muſt haue recourſe too the Sacrifice that was offered vp once for all for our redemption. For ſo long as Ieſus Chriſt is not the meane betweene God and vs: we muſt continue accurſed, forlotne, and hopeleſſe. Beholde, God being the welſpring of all righteouſneſſe, ſheweth himſelf an enimie of all ſinne. But ſin dwelleth in vs: therefore muſt God needes be at open warre with 30 vs, and his vengeance muſt light vpon vs, yea and tarye vpon vs for euer: and there is no ſhift to ſcape from it, but by reſorting to the Sacrifize whereby wee haue beene once reconcyled vnto him. And therefore let vs marke, that wee bee ſo much the leſſe to be excuſed nowadayes, after that Chriſt hath ſuffered his death and paſsion, if we thinke to be quit before God by any other meane, than by the clenſing which Chriſt hath made, [or for any other cauſe] than for that hee hath made ſatisfaction for vs, to diſcharge vs of the condemnation of death wherein we were. Then if we ſeeke to obteyne mercie, (as we haue need to do, and as which is the onely meanes wherby for vs to come vnto God) wee muſt alwayes beare in minde the death and paſsion of our Lorde Ieſus Chriſt, who is the ſacrifize of out redemption and attonement. VVhen we go this way too woorke, let vs not doubt but that inaſmuch as our Lorde hath ſhewed himſelfe pitiful towarde ſuch as offended in the time of the figures of the lawe, yea and extended his mercie to thoſe that were not the bodie of his [peculiar] people: hee will alſo receyue vs at this day, ſeeing that the Goſpell is publiſhed thorow the whole worlde, and that he hath made a common league as well with the Gentiles, as with the Iewes, ſo as there is no more any wal to put difference betwixt them. Let vs not doubt (I ſay) but that if we haue recourſe vnto God by meanes of the ſayd Sacrifice: he will preuent vs, to the intent that hauing obteyned fauor at his hande, we may be aſſured of our ſaluation.

Now let vs fall downe before the face of our good God, with acknowledgement of our faults, praying him too clenze vs more and more from them, and that whenſoeuer we bee rebuked by him, he will therwithall make vs too feele his fatherly goodneſſe. ſoo as wee may haue whereof to take comfort in our aduerſityes, and not bee greeued though hee beginne too chaſtize vs, and in the meane while ſpare the wretched vnbeleeuers: knowing that by that meanes hee declareth too vs, that ſeeing he hath choſen vs to himſelfe, hee will not haue vs too [...] riſhe. And therefore [let vs pray him] that hee ſuffer not his roddes to be vnprofitable to vs, ſo as we ſhoulde abyde ſtill hardened in oure ſinnes: but that hee wyll drawe vs to him throughly, that wee may with all lowlineſſe acknowledge our ſinnes, and bee ſorie for them in our heartes: yea and alſo proteſt before men how much we be bound vnto his mercie, to the ende that our neighbors may be edified by vs, and one of vs draw another to the glorifying of him in all our whole life: and for the doing hereof, it may pleaſe him to ſtirre vp true, &c.

The .Clix. Sermon, which is the thirde vpon the .xlij. Chapter.

This Sermon is yet ſtill vpon the eight verſe, and then vpon the Text inſuing.

9 Then Eliphas the Themanite, and Baldad the Suhite, and Sophar the Naamathite, vvent and did as God had commaunded: and the Lorde receyued the face of Iob.

10 And the Lorde turned the captiuitie of Iob vvhen he prayed for his freends, and he bliſsed the latter ſtate of Iob more than the firſt.

11 And all his brethren, and all his ſiſters came vnto him, and all they that had bin of his acquaintance before: and they are vvith him in his houſe, and had compaſsion of him, and comforted him, of all the aduerſitie which the Lord had cauſed to come vpon him: and he receiued of eche of them a peece of ſiluer, and of ech of them an ornament of golde.

12 And the Lorde bliſſed the latter ſtate of Iob more than the firſt, inſomuch that hee had .xiiij. thouſand ſheepe, ſix thouſand Camels, a thouſand yoke of oxen, & a thouſand Sheeaſſes.

13 Alſo he had ſeuen ſonnes and three daughters.

14 And he called the name of one, Iemima, and the name of another, Kezia: and the name of the thirde, Kerenhapuk.

[Page]15 And there vvere not founde more fairer vvomen in all the Countrey, than Iobs daughters: and their father gaue them in heritance among their brethren.

16 And after theſe things, Iob liued a hundred and forrie yeares, and he ſavv his ſonnes and his ſonnes vnto the fourth generation.

17 And he died aged and full ſatiſfied vvith dayes.

WEe haue ſeene howe God in rebuking Iobs freends, would not leaue them hopeleſſe, but called them to 10 repentance by telling them that hee woulde heare them, and haue pitie vpon them. And ſo ye ſee that corrections are profitable too vs, when God ſhetteth not the gate agaynſt vs, but ſheweth vs that he is readie to receyue vs to mercie. For otherwiſe what ſhould it boot vs to be cōuicted of our ſinnes? VVe ſhould be drowned in diſpaire, if we toke not hold of Gods mercie: and ſo ſhoulde wee neuer bee touched with true earneſtneſſe to repent vs of our euill doings, but rather wexe 20 hardhearted, ſo as we ſhould chafe vpon the brydle, and there ſhould be none amendment in vs. Therfore let vs marke well, that God worketh men a ſingular benefite, when after his cauſing of thē to feele theyr owne naughtineſſe, he ſheweth them that yet notwithſtanding they ſhal obteyne fauour if they ſeeke it. But heerewithal we haue ſeene alſo, that God commaunded thoſe men to bring their ſacrifices to Iob, to the end that he ſhould pray for them: and that was too humble them. For although God ſhewe himſelfe gentle & welminded towardes vs: yet haue we neede 30 that he ſhould partly ſhew himſelfe hard to be intreated of vs. Yea & that is to make vs haue a diſliking of our ſinnes: for oftentimes it ſeemeth ſufficient to vs to haue giuē one good ſigh and away (as we commonly ſay in our tongue) and ſo we do as it were but dally with God. Repentance ought to make vs vtterly diſmayd, and it ought to ſttike vs with feare whē we conſider Gods wrath, which is able to ouerwhelme vs vtterly. VVe thinke not vpon that, but wee paſſe ouer it, as wee would paſſe ouer whote burning coles as they ſay. In this reſpect it is good & profitable for 40 vs, that our Lorde ſhould as it were reine vs ſhort, & ſhew vs that there is yet ſtill ſome naughtineſſe lurking in vs, the which it ſtandeth vs in hande too perceyue better. Then Gods afoording of ſo large penywoorthes of his mercie vnto men, is to the intent they ſhould alwayes bee the more humbled, and cal to mind the faults which they haue committed. That therfore is the reaſon why it is ſaid in this text, that Iob ſhould pray for thoſe that had offended: But yet notwithſtanding, it is not to be doubted, but that as well by the ſacrifices as by Iobs perſon, God ment too 50 ſhewe that men haue neede of ſome meane or Mediator, to make them way to him, and to cauſe them to finde fauour according as we ſee, that in the law, God had ordeyned the high Prieſt to enter alone into the Sanctuarie, in the name of all the people and that all men elſe ſhould ſtande aloofe, acknowledging themſelues vnworthie to preace neere the preſence of God. For that was to betoken, that without a Mediator to go in vnto God on oure behalfe, it ſhoulde neuer bee lawfull for vs to pray vntoo him: and good right alſo is it that wee ſhoulde bee hilde 60 ſcorne of and ſhette out. Nowe then Iob hilde heere the roome and office of a Preeſt when hee made interceſſion for his frendes: but hee toke it not vpon him of his owne head: for that had beene to great preſumptiō in him. It behoued him to ſewe vnto God for [other mennes] pardon, and yet could not hee himſelfe come thither withoute a Mediator and Aduocate: and howe then coulde he haue obteyned grace for all the reſt, if God had not inioined him that charge? And ſo as touching the preſent act, God appoynted Iob to be a Preeſt, and it behoued him ſo to be. For (as the Apoſtle ſayeth) no man ought to take that honour vppon him, ſauing he that is appoynted by God: and ſuch a one is a true and lawfull Preeſt, like as Ieſus Chriſt himſelfe was, who thoughe hee bee mayſter in the Churche, and the heade of men and Angelles, and ſitteth in the glorie of God his father: did yet notwithſtanding not thruſt in himſelfe, but was called therevntoo with a ſolemne othe by him that ſayde to him, I haue ſworne and will not repent, thou art a Preeſt for euer after the order of Melchiſedecke. Thē let vs marke wel that whereas Iob is ſet foorth here for a Preeſt: it is to the ende that wee ſhould gather thereof, that whenſoeuer we haue to ſeeke forgiueneſſe of our ſins, euery of vs muſt not thruſt forth himſelfe without hauing any better meane: but conſider that it is the office of Ieſus Chriſt to giue vs acceſſe, and to open vs the gate, and to bring vs to the preſence of god his father, to the end we may be herd there, & that the throne of Maieſtie may not be terrible but amyable to vs. Now if this were done in the time of the lawe, yea and euen among thoſe to whome God communicated not himſelfe ſo familiarly: what ſhall we do in theſe dayes when wee haue a full declaration that Ieſus Chriſt is the only Aduocate which maketh interceſsion for vs, to the intent that our ſutes may be well receyued? And heerein appeareth the vnthankefulneſſe of the worlde. For what hath beene the cauſe of ſeeking ſo many Aduocates and Patrones, and that euery man hath had a ſeuerall deuotion to bring himſelfe in vnto God, but bycauſe men haue not knowne the office of our Lorde Ieſus Chriſt? So then let vs marke, that whenſoeuer any of vs offendeth, hee muſt not ſteppe raſhly to the heauenly throne, but come thither by the meanes of him that is appoynted for the purpoſe. And then are we ſure that God will not ſhake vs off, for we haue his promiſe, whiche cannot deceyue vs. But if wee come thither geeriſhly, or at aduenture, it ſhall not boote vs awhitte. In like cace is it with the Sacrifices that are ſpoken of heere: For the prayers were neuer heard without the Sacrifice. And why? For God intended to ſhewe that of good right, men are vnworthie to come vnto him, bycauſe all haue deſerued death, and there fore that their cōming thither ſhuld be but their deſtruction. Therfore all they that euer minded to obteyne fauour haue brought ſome Sacrifices with them, to cōfeſſe that they were in daunger of Gods iudgement, and that they could not be deliuered otherwiſe than by Sacrifice. [Page] The verie Heathen men haue alſo followed the ſame: but they vnderſtode not to what ende: [and therfore] it was but onely a witneſſe agaynſt themſelues. Neuertheleſſe it was Gods will to leaue a preſident through the whole world, where by mē ſhould acknowledge that there was nothing but damnatiō in themſelues, and that they could not be ridde of it, except their ſinnes were blotted out by making ſome amēdes. But nowe haue we the truth of it reueled vnto vs in the Goſpell: which is, that as oft as we pray before God, wee muſt haue our recourſe too the 10 death and paſsion of oure Lorde Ieſus Chriſt: for we cannot otherwiſe be reconciled vnto him, and therefore our prayers muſt be beſprinckled with the bloud which he did ſhed to waſh away our ſpottes. Thus ye ſehow we may become acceptable to God, notwithſtāding that of good right he be our mortall enimie, and that as we haue made warre vnto him, ſo his vengeance and curſe lie vpon vs, that is to wit, by cōming vnto him with the Sacrifice that was offered by our Lorde Ieſus Chriſt, and by applying the ſame to our vſe, to the intent that we & our prayers may be bliſſed 20 and throughly accepted of God: for then will hee not faile too receyue vs intoo fauour. Howbeeit, it is to be noted here, that whereas God ſayth to the end I do no follie vntoo you, (for ſo is it worde for worde in the text:) that maner of ſpeech woulde bee ſomewhat with the hardeſt. But if wee marke what is written in the eightenth Pſalme, wee ſhall haue a plaine and eaſie declaration of this ſaying. It is ſayde that God will handle men according as hee findeth them. VVith the frowarde (ſayeth hee) I will deale frowardly. This may ſeeme verie ſtraunge: neuertheleſſe,30 it proueth not that God chaungeth his purpoſe or is like vntoo vs: but onely importeth that wee ſhall finde God to bee a rough ryder to a rough horſe (as the prouerbe ſayth.) For if we bee ſtubborne and ſtiffenecked, ſo as wee will not bowe: God will come vppon vs with maine blowes of the beetle. Then it might ſeeme vntoo vs, that God is terrible and feerce. According therefore as wee finde God too bee, and as wee conceyue him too bee in our fancies when hee ſtryketh vppon vs: ſuch a one is hee ſayde too bee, althoughe 40 no chaunge can light vppon his Maieſtie. As muche is to be ſayde of this text. It is ſayde to the ende I doo no follie with you: as thoughe our Lorde ſhoulde ſay, too the ende that I handle you not according too your follie and frowardneſſe: for the woorde importeth that alſo. Too the intent then that I execute not my vengeance vpon you, that is to ſay, to the intent I handle you not after ſuche faſhion as you haue deſerued: looke that ye go to my ſeruant Iob. This is according to that which I haue ſayde alreadie: namely that foraſmuch as Iobs 50 freends hauing knowledge of their offences were not yet ſufficiently ſubdeued: God was faine too diſcouer their ſhame further, and too make them perceyue that if hee ſhoulde handle them as they were worthie, it woulde be a terrible dealing too them: and therefore that when Iob came as a meane betwixt them with his prayers, then he woulde be at one with them. And therewithall their obedience is declared, in that they did as God had commaunded them. And heerein we ſee howe men are chaunged when God ſpeaketh to them effectually, not only by making 60 thē heare his voyce with their eares, but alſo by making them too receyue it into their harts. For before that time Iobs frends had taken him for a reprobate, and gaue iudgement vpon him without admitting any excuce. They ſpake luſtily agaynſt him as though he had bin but ſome ſillie worme of the earth, or ſome vyler thing than a worme. But nowe they come to him, yea euen with intreatance. For god hath bereft them of the pryde that blinded them before. Lo then what chaunge followeth when we be humbled before God, and that he hath ſo ſpoken in our hearts, as we knowe what wee bee. For there is nothing that keepeth vs from walking in feare, and frō vtter abacing of ourſelues, but that we bee ſotted with a fooliſh ouerweening, to thinke our ſelues too be that which we be not. Therfore God muſt be faine to teach vs. For all the men in the worlde cannot mend this fooliſhe pride wherewith we be puffed vp, till God haue put to his hande. But beſides that Iobs freendes had forgotten the pride wherewith they had erewhyles beene caried away, they did alſo ſhewe theyr repentance in obeying God: and in verie deede the true frute that ſheweth the roote to be good, which otherwiſe ſhould lie hidde in the heart, is that we indeuer too obey Gods ordinaunce. And that alſo is the cauſe why it is ſayde in the Actes. Men and brethren, what ſhall wee doo? VVhen Saint Peter had as it were thūdered agaynſt thoſe that had erewhyles deſpyſed oure Lorde Ieſus Chriſt: it is ſayde that they beeing wounded in theyr heartes, and pricked inwardly with remorſe, ſaid what ſhal we do? They offered themſelues vnto God, to followe whatſoeuer he ſhoulde commaunde them. Therfore wee ſee the like frute of Repentance in this Text: For Iobs freends vpon knowledge and putting away of the fonde ouerweening wherwith they had bene hild before, come and do all that God willed thē. And ſo whenſoeuer wee bee throughly humbled before God, ſo as we be diſpleaſed with our ſelues: we ſhal alſo haue a willingneſſe and deſire to ſubmit our ſelues too Gods woorde: For it is one peece of our ouerweening, to do the things that we haue ymagined in our owne braine. And when wee will needes bee ouerwiſe, wee cannot obey God: but when we be vtterly bereft of all pride, then we know that God ought to haue authoritie to tel vs what is good for vs to doo, and that there is nothing elſe for vs to doo, but to ſubmit our ſelues without any gainſaying. Nowe it is added immediately, that God receyued the face of Iob, and turned his captiuitie, or was turned at his repentance, when he prayed for his freends. Seeing it is ſo that God regarded the face of Iob, and accepted his prayer, forſomuch as he had appoynted him to bee a pr [...]eſt: I pray you haue not wee a much better certentie, ſeeing our euerlaſting Aduocate who is entered into the Sanctuarie of heauen, that is to wit our Lorde Ieſus Chriſt, ſhall neuer be refuzed, nor wee neyther if we come to God hys father by his meanes, holding euermore the way and furtherance that hee hath giuen vs? Beholde, Iob was a poore man, and euen entering into the high way to blaſpheme God: and although hee did holde himſelfe in pacience in the winding vp, yet had he ſuch pangues as made him to fling ouer the feeldes, in ſomuch that he o [...] fended God greeuouſly, as I haue declared heeretofore: and yet for all that, when God inioyned him that office of praying, he heard him: not onely for himſelfe, but alſo [Page] for ſtraungers, yea and for ſuche as had bene his enemies, and were as good well neere as ſeparated frō God. For they had vtterly peruerted his woorde, and beaten downe and deſtroyed the hope of the endleſſe lyfe that is to come, as I haue ſayde afore: and yet notwithſtanding, Iob obteyneth grace for them. Nowe if it be ſayde that God made that thing auaylable which was but a little dimme ſhadowe: what ſhall bee done nowe that hee hath appoynted his owne onely ſonne to bee the Prieſt, and commaunded him, not too offer vp Goates and Calues 10 or Sheepe, but to offer vp both his bodie and ſoule in Sacrifice? Seeing then that the Sonne of God hath in his owne perſon offered himſelfe for our redemption, and to do away all our ſinnes, and ceaſſeth not to make interceſsion for vs ſtill: ſhoulde wee doubt of obteyning forgiueneſſe for his ſake, or of beeing alwaies receyued with all louingneſſe and fauour at Gods hande? But (as I haue touched alreadie) the naughtyneſſe of the worlde ſheweth it ſelfe in this, that men can not content themſelues with one mediatour alone. The Papiſts runne 20 ſeeking to their Hee ſaincts and Sheeſaincts, to bee their Patrones and Aduocates. And what is the cauſe thereof? For that they yeeld not ſo muche woorſhip vnto Ieſus Chriſt, as to acknowledge that he hath bought them with his deathe and paſsion. They can well ynough call him Sonne of God, & Redeemer: but they acknowledge him not for their Aduocate, neyther flee they too him for ſuccour: they know not what it is to pray to him, they heare no tydings of it among them. And on our ſide, do we our dutie as becommeth vs? I ſpeake of thoſe that are duely 30 taught. For as oft as wee ſhoulde pray vnto God: the euerlaſting Sacrifice wherby redemption hath bene purchaſed for vs, ought to come too our remembrance and before our eyes. But wee neuer thinke vppon it but at a glaunce: and there are many ſo groſſe and beaſtly, that although they ought to haue their eares deafe with hearing that Ieſus Chriſte is our Aduocate: yet can they not diſcerrie betweene God & our Lord Ieſus Chriſt, in ſomuch that when they ſhoulde call vpon the father in the name of our Lorde Ieſus Chriſte, they wote not whither there 40 bee any Aduocate that maketh interceſsion for vs or no. But it is no maruell though our Lorde do oftentimes ſo dazle mens eyes to the end to turne them away from the meane of furtherance whiche he hath giuen them by his worde. For they be turned away by their own maliciouſneſſe, and haue ſhet the gate againſt themſelues, that they might haue none acceſſe vnto God to call vpon him: according alſo as we know that there is no opening, except wee haue Ieſus Chriſte for our ſpokeſman, whome they haue forſaken. And that is, bicauſe the Diuell hath at all 50 times ſo laboured to put forth fonde imaginations to carie away men hither and thither. But let vs keepe our ſelues from gadding out: and rather ſith we ſee that God hath heard men by meanes of their Sacrifices, ſo that the Prieſtes of the law entered not in vaine into the Sāctuarie that was made with mans hands, and was corruptible, when as they brought no better thing with them than the bloud of a beaſt: let vs be ſure that nowe our Lord Ieſus Chriſt will make vs too find God pitifull and fauourable towards vs, ſo as we ſhal be receiued to mercie, doubtleſſe 60 if our prayers be grounded vpon the Sacrifice which hee hath offered, and that we acknowledge how it belongeth to him to carie worde for vs, and to cauſe vs to be heard. Heerewithall we haue alſo to marke how it is ſayd heere, that God made Iobs captiuitie to tuine, or was turned at his repentance: for ſo may the woordes bee taken. But the playneſt tranſlation is, that he turned Iobs captiuitie, ſo as the anguiſh wherein he was, was taken away: or elſe, his captiuitie, that is to ſay, his cattell and ſubſtance [that had bene taken away from him] were reſtored againe. But howſoeuer it was, it betokeneth that in the end God had pitie vpon his ſeruant. Yea and it is purpoſely expreſſed to haue come to paſſe, when Iob prayed for his freindes, that is too ſay, for thoſe that had perſecuted him, as wee haue ſeene afore. And herein we ſee that if wee loue our enimies, and procure their welfare and ſaluation: it ſhall be to our owne benefite and profite, and God will make the bleſsing to returne vppon vs. VVee bee diuerſe times afrayde leaſt wee ſhould bee too gentle and kinde hearted when men haue offended vs: and this diueliſh Prouerb, that if a man play the ſheepe, the woolfe will eate him vp, is too muche practiſed. That is the cauſe why wee bee ſo wedded to our owne reuenge, when men haue troubled vs or done vs any wrong. It ſeemeth to vs that in forgiuing, wee be layde open to all reproche, and that our enimies will take the more boldneſſe at it agaynſt vs. But it behoueth vs to let all thoſe fancies go: for God hath taken the charge of vs himſelfe, and hath giuen vs a good Shephearde, euen our Lorde Ieſus Chriſt, who hath promiſed too keepe vs. And furthermore let vs marke well, that when wee pray for ſuch as vexe vs, the ſame bliſsing will light vpon vs. If it pleaſe God that it take place: it is verie well: whereas they were enimies before, now they ſhall bee our brethren. And if they continue wilfull in their malice, yet will our Lorde make all the requeſtes to redounde to our ſelues, which we ſhal haue made for thē. Thus ye ſee why it is purpoſely ſayd, that God looked mercifully vpon Iob, whē he had prayed for thoſe that had ſo miſvſed him, as we haue ſeene. And ſo it behoueth vs to call to mind how S. Iames ſaith, you haue heard of the paciēce of Iob, & ſeene what ende and iſſue God gaue him. Now he ſheweth vs that the afflictiōs which God ſendeth vpō his children, laſte but a while, and that the ende of them is right happie, ſo as it is farre better for them to be ſo afflicted for a time, than to liue alwayes at their eaſe. For if God ſhould ſpare them to much, there were not that mā which would not fall aſleepe in this world: VVe ſhould no more knowe what obedience were: the luſtes of our fleſh would play the reſlife iades: and wee would thinke vpon nothing but this preſent tranſitorie life. Therefore let vs vnderſtande, that when God afflicteth his faythfull ones, firſt it is not of purpoſe to preſſe them to the vttermoſte: for hee knoweth what they bee able too beare: and Sainct Paule ſayeth accordingly, that foraſmuche as God is faythfull, he will not ſuffer vs to bee tempted beyonde that which we be able to beare. And furthermore he ſheweth in the ende, that we haue cauſe to wiſhe to be ſo beaten with Gods ſcourges, according as Dauid ſaith, Lorde it was good for me that thou didſt chaſtiſe me. Inſomuch that we may alwaies glorie in our aduerſities and corrections. That is the thing whiche it behoueth vs too marke in this ſtreyne. For it is not for Iobs ſake that this [Page] was written, that God bliſſed his latter ſtate more than hys firſt, that hee doubled his goodes and ſubſtance whiche were verie great afore, that hee gaue him ſonnes and daughters, and that he lengthued his life, ſo as he ſaw the children that came of his owne race vnto the fourth generation, after he had ſeene himſelfe at ſo lowe an ebbe. True it is that here the holy ghoſt ment too leaue a memoriall of the gracious goodneſſe that God ſhewed vpon the perſon of Iob: howbeit, that was not for his inſtruction, but for ours. Then is it not without cauſe that Saint Iames hath ſet vs downe 10 this ſelfeſame mirrour, ſaying: my freends, true it is that it is a hard and troubleſome thing to kepepacience when men are tormented: it is agaynſt their nature. Howbeit, in the ende God turneth all things in ſuch wiſe too their welfare, as they perceyue it was much better for them to haue beene ſo afflicted, than to haue beene to much and to tenderly borne withall and cockered. To be ſhort, whē ſoeuer we are troubled with aduerſitie, I meane not onely of b [...]y, but alſo when we haue ſuch hartbytings as ſet vs in a chafe, and tempt vs to diſpayre, or to carpe againſt 20 God: let vs bethink vs of the things which we haue read of Iob and of his pacience. For if wee compare his aduerſities with all the aduerſities that we be able to beare: wee ſhall certenly finde that in him God ment to ſet out a mirrour that paſſed all the temptations and troubles that dayly befall the Godly. See how Iob was on the one ſide ſpoyled of all his ſubſtance: hee had beene rich, and as a Prince in his Countrey: he is vtterly bereft of all things, and hath neither houſe nor any thing elſe left him: beſides this, yee ſee he was alſo bereft of his children: hys 30 wife ſpyted him and was agaynſt him: As for his bodie, behold, it was as a rotten carion, ſuch a one as men would bee loth to looke vpon, according as wee haue ſeene him complaine that his skinne cleaued too his bones, yea and how it hath beene ſayd that he ſcraped of the rottenneſſe of his fleſhe [with a potſherd.] This was a terrible ſight, but yet were not the things that Iob ſuffered bothe in his goodes, and in his children, and in his wife, and in hys bodie, the cheefe things that he indured. All thoſe were nothing in compariſon of the anguiſhe that hee abode,40 when hee ſawe that God was agaynſt him: and that alſo is the thing whereat hee was greeued when hee made his complaintes ſaying: VVhat nowe? VVhy doth not God take me away? VVhy am I not raced out of the worlde? Muſt I ſinger heere after this ſort? And ſeeing I am but a poore frayle creature, why doth God preſſe me ſo greeuouſly? Iob then was in great trouble, when he ſaw that God was his aduerſarie partie, and that he on his ſide wiſt not why. Now ſeeing it is ſo: it muſt not greeue vs if wee bee meanly afflicted, and that God chaſtice vs according 50 to our infirmitie, euerie man in his owne behalfe: wee muſt not thinke it ſtraunge: but let vs reſort to this ſtorie which is written for our learning, and therevpon haue an eye to the ende. For if wee looke no further, but too the extremitie wherein Iob was during the time that God perſecuted him: alas wee ſhall bee vtterly diſmayde, and there is none of vs all but hee ſhall vtterly quayle, ſaying: VVhat booteth it a man to ſerue God, ſeeing that ſuche as haue walked in his feare, are moſt vnfortunate? But when we looke vpon the ende: that is the thing wherein 60 we haue wherewith to comfort our ſelues: namely, firſt of all (as I haue ſayde) bycauſe the afflictions of Gods children laſt but a while: and ſecondly they ſerue them for [ſalues &] medicines: and [moreouer] the end of thē is alwayes happie: inſomuch that they haue euer cauſe to glorifie God, not onely when hee deliuereth them, but alſo bycauſe hee mortifyeth all their wicked luſtes: and alſo therein they haue a better confirmation of the doctrine, in that whereas our Lorde Ieſus Chriſt is the liuely Image of all the faythfull children of God, they bee made conformable too him, as Saint Paule declareth in the eight to the Romaynes, that in all our aduerſities wee be ſhaped like to the Image of our Lord Ieſus Chriſt, who is the eldeſt ſonne in the houſe of God. And truely if we looke but onely vpon the croſſe of Ieſus Chriſt, it is curſed by Gods owne mouth: we ſhall ſee nothing there but ſhame and terrour: and to be ſhort, it will ſeeme that the verie gulfe of hell is open to ſwallow vp Ieſus Chriſt. But whē we ioyne his reſurrection to his death, behold wherwith to comfort vs, beholde wherewith to aſſwage all our ſorrowes, to the ende we be not ouerſorowfull whenſoeuer it ſhall pleaſe God to afflict vs. And this was purpoſely fulfilled in our Lord Ieſus Chriſt, to the intent we ſhould knowe that this was not written for any one perſon onely: but too the intent that all of vs ſhould vnderſtand, that the ſonne of God will make vs partakers of his lyfe if we die with him, and partakers of his glorie, if wee beare all the ſhames and aduerſities which it ſhall pleaſe God to lay vpon our ſhoulders, according alſo as S. Paule, ſpeakecth of it in another place. VVe ſee then that the cauſe why this is reherced to vs, is that we ſhould not bee vtterly diſmayde, when wee ſee that God afflicteth vs, nor conceyue any ſuch ſorow as ſhould ſhet vp our harts and hold vs priſoners ſo as we might receiue no comfort: but that wee ſhould alwayes haue an eye to the end which God hath promiſed to his children, according as he hath ſhewed by effect, as well in Iob, as alſo in Dauid, and others, but cheeflyeſt in our Lorde Ieſus Chriſt, who is the true and cheefe patterne of all the faithfull. True it is that it doth not cōmonly fal out that God doubleth his benefites towardes ſuch as haue beene afflicted, ſo as it may be ſeene that they be farre rycher than they were before and that they haue children and ofſpring, and all that is to [...] deſired too the worldwarde. This is not alwayes ſeene: for God handleth vs not after one egall rate: he kn [...]weth what is fitte for euery man, and it behoueth vs to frame our ſelues to receyue our portion in ſuche wiſe as it ſhall pleaſe him to deale it vnto vs, as at a houſeholders hande which knoweth well what is meete for his houſehold. But howſoeuer the worlde go, it behoueth vs to take it for a generall rule, that God will not onely bring our afflictions to an ende, but alſo make them to turne to our welfare, ſo as wee ſhall perceyue that he forgat vs not, at ſuch time as hee afflicted vs, but rather [...]wed himſelfe continually a father towardes vs, in that he ſuffered vs not too fall too faſt aſleepe in this worlde. As for the temporall bliſings, well may wee take them alſo as God ſendeth them: howbeit let vs haue an eye to the principall: which is, that if there were nothing elſe but that we bee confirmed in Gods goodneſſe, that wee haue [...]e greater aſſurance of his ayde, and that our fayth is alwayes exerciſed when we bee afflicted: is not that verie much? The man [Page] that ſcarce knew how auaylable Gods fauor is too helpe vs at our need, doth in affliction ſee that God ſtrengthneth him in ſuch wiſe by his holy ſpirite, that he beareth the affliction meekly: & whē he is deliuered, then knoweth he that god did put to his hand: & thervpon he gathereth that ſeeing god hath aſsiſted him for one brūt, he wil neuer faile him after. If we had none other thing but that on the one ſide we ſee the helpe that God giueth vs: and ſecondly that he worketh in vs by his holy ſpirit, to the intent we ſhould not quaile: and finally ſheweth vs by experience 10 that he is redy to help vs at al times: I ſay if we had no more but that: were it not an in eſtimable profite? But there is yet more: which is, that God maketh vs to perceiue our infirmities which wee knew not before: & therby we be the more prouoked to cal vpō him, as though he had wherted vs therevnto. And on the otherſide, whereas we had taken the corrections to come by haphazarde, we be taught to receiue them as at his hand, & too make our profit of thē. And again, whē we be ſo ſtriken down we bee the better diſpozed to ſeke for the heauenly life: for ſuche 20 as royſt it out to the worldward, do turne away frō God. Contrariwiſe, when we bee ouermaiſtred, and God hath caſt vs downe to the ground, and we be brought ſo lowe & feeble as we wote not where to become: it is to the end to make vs to cleaue vnto him, and to taſte better of the ſpirituall welfare that is prepared for vs. Then if wee had none other things than theſe, ought we not to know that the things which are written of Iob are performed in vs, and that we haue a true example of them? Therfore let vs ſuffer God to handle vs, and to deale his benefites to vs as 30 he himſelfe ſhall ſee good. But howſoeuer we fare, let vs aſſure our ſelues that the end ſhall alwaies be happie. And [...]y if there were none other thing but this, that afflicti [...]rue to bring vs to the glorie of our lord Ieſus chriſt, [...]t when we be once taken out of this world, we ſhal [...] companie with the ſonne of God and his Angels: [...]t we not to honor thē? And although they be ſharpe [...]ard too our fleſh: yet notwithſtanding haue we not [...]of to reioyce continually, and to yeeld thankes vnto God, ſpecially when hee deliuereth vs out of our preſent 40 mi [...]eries? Howbeit, foraſmuch as all could not be diſcharg [...]t length, and it is ynough to haue a ſhort ſumme of [...]ings that are ſayd here. I forbeare to ſpeake now of [...] of Iobs daughters: for in effect the ſcripture mēt to betokē, that God made him to proſper in ſuche wiſe to the worldward, as we may ſee with our eyes that he fauored him, yea euen beyond the commō rate. And let vs not thinke it [...]aunge, that God woulde in thoſe dayes vtter his loue towardes the faithfull, by earthly and tranſitorie proſperitie. For the heauenly life was not then ſo perfectly 50 diſcouered, as [...]is nowadayes by the Goſpell. Ieſus Chriſt was not yet manifeſted, who came downe hither to lift vs vp, and clothed himſelfe with our fleſh, too ſhew that God dwelleth in vs, and hath ioyned vs to his glorie & immortalitie. Theſe things were not yet come to paſſe, and therfore it behoued the faithfull too be handled partly like little children. And that is the cauſe why that when the auncient fathers are ſpoken of in the ſcripture, it is purpoſely ſaid that God bliſſed them in their ofſpring, in their cattell, in their poſſeſsions, and in ſuch other things,60 and ſpecially in length of life and why ſo? It was for them to be helped by thoſe meanes in wayting till the heauenly life were diſcouered vnto vs, vnto whom our Lord Ieſus Chriſt hath opened the gate of Paradiſe by his comming to make vs mount vp a loft with him. Then if God make not vs now to proſper ſo much to the worldwarde, wee muſt not be greeued at it: for our ſtate is not worſe thā the ſtate of the auncient fathers: wee haue afarre better recompence which ought to comfort vs. For example, let vs take but only that whiche is ſaid concerning long life. God in his law hath highly eſteemed the long life that he gaue to the faithfull. And yet notwithſtanding many vnbeleeuers and vtter reprobates haue liued long. Therfore we muſt not reſt there, foraſmuch as it is a benefite that may be cōmon as well to Gods enimies, as to his friends: It is not the ſouereine good thing, it is not the true and perfect happineſſe: no, it commeth farre ſhort of it. But we muſt alſo adde the ſecond point: which is, that the fathers of old time knewe not yet ſo perfectly as wee do, that God had prepared them an heritage in heauen. True it is that they had ſome taſte of it, and they had the ſame faith which we haue: but yet had they no ſuch opening as wee haue in our Lord Ieſus Chriſt. Therefore it was meet that God ſhould let them liue long and make them too profit [in knowledge] by long experience in the world Lo why Iob liued long time. Now adayes our life is ſhorter, and that is bycauſe Ieſus Chriſt is appeared vnto vs, and hath ſhewed vs that we are but ſtraungers in this worlde, that we might runne to the heritage which is purchaſed by his bloud. The thing that was then but in ſhadowes, was too be confirmed by viſible benefites. But now we haue the ſubſtance: the ſhadowes and figures are paſt: wee haue the bodie of them in our Lorde Ieſus Chriſt: therfore wee muſt be contented with whatſoeuer God giueth vs, and referre our ſelues wholy to his guiding. And furthermore let vs vnderſtand, that wee muſt bee contented with the life that we haue liued, whenſoeuer it ſhall pleaſe God to take vs out of the world. True it is that when the ſcripture ſpeaketh ſo of Iob and Abraham, that they died olde men and full ſatisfied with dayes: it is to expreſſe the temporall bliſſing that I haue ſpoken of. But howſoeuer they fared, neither Iob nor Abraham, nor ſuch other like would euer haue bin ſatisfied with liuing in this worlde, if they had not amed at a better and more excellēt end. Ye ſee thē how it was requiſit that God ſhould prolong their life: to the end to giue them the longer experience of his goodneſſe: which thing is not nowe ſo requiſite for vs, whiche haue a more large declaration of Gods fatherly loue towards vs. Therfore it behoueth vs to be ſatisfied with our life, and too diſpoſe our ſelues to die when it ſhall pleaſe God, ſo as we may go hence with a glad hart, & not with gnaſhing of our teeth as the vnbeleeuers do. For if they had liued a hundred thouſand yeres, yet would they faine tary here beneath ſtill: for they haue none other hope but of this preſent life, & it ſeemeth to thē that death diſpatcheth all. And that is the cauſe why they are neuer redy to go out of the world. Contrariwiſe the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē: and therwithal diſpoſed themſelues to depart whenſoeuer God liſted to take them hence too himſelfe. And what ought we on our ſide to do nowadays? I haue told you alredie that we muſt not loke to liue long [Page] to take knowledge of gods fatherly loue therby: for if you liued but three dayes in this world, it were inough to giue vs a taſt of Gods goodneſſe & mercie, and to cōfirme our faith. For ſeeing that our Lord Ieſus Chriſt hath died and is riſe again, we need no long time in this world to know that God is our father, and that we be ſure of our ſaluation. Therfore as ſoone he giueth vs knowledge of the truth of his Goſpell, let vs alwayes be readie too die, aſſuring our ſelues that hee hath adopted vs for his children, and that he will ſhew himſelfe our father both in life and 10 death. Ye ſee then that we muſt alwayes be ſatisfied with life, ſeeing that God hath giuē vs ſo good a pledge of his loue in our Lorde Ieſus Chriſt, and we muſt not deſire too haue our life prolonged here, to the end to haue a larger confirmation thereof. VVherfore let vs continually pray him, that hauing guided vs cōtinually with his holy ſpirit, he will draw vs [hence] too himſelfe: and that wee may come thither full ſatisfied, bycauſe he hath nouriſhed and mainteyned vs, and ſhewed vs that our true life and euerlaſting happineſſe is prepared for vs aboue.

Now let vs fal down before the face of our good God, with acknowledgement of our ſinnes, praying him too vouchſafe to touch vs with them more and more, that we may come to him with true repentance to frame our ſelues after his rightuouſneſſe: and that for aſmuch as we be wretched ſinners; and wrapped and ouerwhelmed in ſo many temptatiōs as it is impoſsible for vs too diſcharge our ſelues of the hundreth part of our dutie, it may pleaſe him too ayde vs with his holy ſpirite, and too beare with our infirmities and imperfections, vntill hee haue quite & cleane rid vs of them. And ſo let vs al ſay, Almightie God heauenly father, &c.

All prayſe, honor and thankes be vnto God.

¶ The prayer which maſter Iohn Caluin made ordinarily before the beginning of his Sermons.

LEt vs call vpon our good God and father, praying him too vouchſafe to turne avvay his face from the great number of faults and offences, vvhereby vve ceaſe not too prouoke his vvrath againſt vs: and foraſmuch as vve be too too vnvvorthie to appeare before his maieſtie, it may pleaſe him too looke vppon vs in the countenance of his vvelbeloued ſonne our Lord Ieſus Chriſt, accepting the deſert of his death and paſsion, for a full recompence of all our ſinnes, that by meanes therof he may likevvell of vs, and vouchſafe too enlighten vs by his ſpirit, in the vnderſtanding of his vvoo [...], and graunt vs the grace to receiue the ſame in true feare and humilitie, ſo as vve may be taught th [...]y to put our truſt in him, too ſerue and honor him by glorifyng his holy name in all our life, an [...] yeeld him the loue and obedience vvhich faithfull ſeruants ovve to their maiſters, and children [...] their fathers, ſeing it hath pleaſed him to cal vs too the number of his ſeruants and children. And [...] vs pray vnto him as our good mayſter hath taught vs to pray, ſaying. Our father.

The Prayer that Maiſter John Caluin ordinarily made at the ending of this Sermons.

LEt vs fall dovvne before the face of our good God, &c. (Here he addeth as the matter treated of [...] ſermō, giueth him occaſion to require at Gods hand, and bycauſe the ſame chaungeth almoſt in euerie Sermō, it cannot here be ſpecified.) That it may pleaſe him too graunt this grace, not onely too vs, but alſo too all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſ [...]le bondage of error and darkneſſe, too the right vvay of ſaluation, for the doing vvherof, it may pleaſe him to raiſe vp true and faithfull miniſters of his vvord, that ſeeke not their ovvne profit and vainglorie, but onely the aduancement of his holy name, and the vvelfare of his flocke: and c [...]rarivviſe roo [...] out al ſects, errors and hereſies, vvhich are ſeedes of trouble and diuiſiō among his [...], to the [...] vve may liue in good brotherly concord all togither: and that it may pleaſe him to guide vvith his h [...] ly ſpirit, all kings, princes, and magiſtrates that haue the rule of ſvvord, to the end that thei [...] [...]ning be not by couetouſneſſe, crueltie, tyrannie, or any other euill and diſordered affection, but i [...] iuſtice and vprigthneſſe, and that vve alſo liuing vnder them, may yeeld them their due honor a [...] obedience, that by the meane of good peace and quietneſſe vve may ſerue god in all holineſſe and ho [...]eſtie: & that it may pleaſe him to comfort all afflicted perſōs, vvhom he viſiteth after diuers mā ners vvith croſſes and tribulations: all people vvhome he afflicteth vvith plague, vvarre or famin [...] [Page] or other his rods: and all perſons that are ſmitten vvith pouertie, impriſoment, ſickneſſe, baniſhment or other calamitie of body or vexation of mind: giuing them all good patience, till he ſend them full diſcharge of their miſeries: and ſpecially that it may pleaſe him too haue pitie vpon all his poore faythfull ones, that are diſperſed in the captiuitie of Babylon, vnder the tyranie of Antichriſt, cheefly vvhich ſuffer perſecution for the vvitneſsing of his truth, ſtrengthening them vvith true conſtancie, and comforting them, and not ſuffring the vvicked and rauening vvolues too execute their rage againſt them, but giuing them ſuch a true ſtedfaſtneſſe as his holy name mayebe glorified by them both in life and death: and finally that it may pleaſe him to ſtrengthen all Churches that are novvadayes in daunger and aſſaulted for the quarell of his holy name, and ouerthrovv and deſtroy all the deuiſes, practiſes and attemptes of all his aduerſaries, too the intent that his glorie may ſhine ouer all, and the kingdome of our Lorde Ieſus Chriſt be increaſed and aduaunced more and more: Let vs pray him for al the ſayde thinges in ſuch vviſe as our good maſter and Lorde Ieſus Chriſte hath taught vs to pray, ſaying: Our father, &c.

§

ALſo let vs pray our good God to giue vs true continuance in his holy faith, and to increaſe it frō day to day, vvhereof vve vvill make confeſsion, ſaying: I beleeue in God the father, &c.

The bliſsing of the people after the Sermon.

THe grace of God the father and the peace of our Lorde Ieſus Chriſt through the felovvſhip of the holy Ghoſt dvvell vvith vs for euer.

Amen.

§

IMPRINTED AT LONDON BY Henrie Binneman, for Lucas Hariſon and George Bishop. Anno. 1574.

[Page]

Information about this book

Title statement

Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur GoldingSermons de M. Jean Calvin sur le livre de Job. English

Calvin, Jean, 1509-1564.

Edition statement

1574

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A69056

ID [STC]

STC 4445

ID [STC]

ESTC S107160

ID [EEBO-CITATION]

99842862

ID [PROQUEST]

99842862

ID [VID]

7557

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(EEBO-TCP ; phase 1, no. A69056)

Transcribed from: (Early English Books Online ; image set 7557)

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Source

— Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding, Sermons de M. Jean Calvin sur le livre de Job. English, Calvin, Jean, 1509-1564., Golding, Arthur, 1536-1606..

Extent

[64], 821, [3] p.

Imprinted by [Henry Bynneman for] Lucas Harison and George Byshop,. [London] :: [1574]. (A translation of: Sermons de M. Jean Calvin sur le livre de Job.) (Colophon reads: Imprinted at London by Henrie Binneman, for Lucas Harison and George Bishop. Anno. 1574.) (Includes index.) (The last leaf is blank.) (This edition has a2r catchword: But.) (Identified as STC 4444 on UMI microfilm reel 311.) (Reproductions of the originals in Harvard University. Library and the Henry E. Huntington Library and Art Gallery.) (Appears at reel 311 (Harvard University. Library copy) and at reel 200 (Henry E. Huntington Library and Art Gallery copy).)

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