Sermons on Job, Sermons · Chapter 32

Sermons on Job · Sermons · Chapter 32

p. 610The Cxix. Sermon, which is the firſt vponupon the .xxxij. Chapter.

THeſe three men left ſpeaking to Iob bycauſe he eſteemed himſelf to be righteouſe.

2 And Eliu the Sonne of Barachel the Buzite, of the houſe of Ram, was angrie and ſore diſpleazed with Iob, bycauſe he ſayd he was more rightuouſe than God.

3 Alſo he was angrie with this three freends, bycauſe they had made none aunſwer, and yet condemned Iob.

THat wee may fare the better by that whiche is conteined here, and by the things that we ſhall ſee hereafter, we muſt beare in mind what wee hauehave ſeene heeretofore: namely, that Iob hauing vndertaken a good caſe, did hādle it amiſſe: and that thoſe which 60came to cōfort him, hauing vndertaken an euill caſe, vſed good argumēts & apparāt reaſons, wherof profitable doctrine might be gathered. And therfore ther was a fault in thē, bycauſe they laid not a good foūdatiō: and there was a faulte in Iob bycauſe he builded amiſſe vppon a foundation that was good in it ſelfe. And that is the cauſe why it is ſaid now, that Eliu the Buzite was angry & inflamed with wrath, bycauſe thoſe ſaid men had not diſproued Iob, and yet notwithſtanding had condēned him: and alſo that he was angry p. 611with Iob, bycauſe he went about to iuſtifie himſelfe about God. So we ſee that this anger of Elius was not without cauſe, aſwell againſt Iob, as againſt his three frends that came to comfort him. For although Iob had a iuſt and reaſonable quarrell, yet did he farre ouerſhote himſelf: and although the other alledged very good reaſons, yet did they reſiſt God: for their reaſoning was to an euill purpoſe. Now in the meane whole it is ſaid, that Iobs three freends left off to diſpute any more againſt him, bycauſe hee thought himſelfe to be righteouſe. VVe hauehave ſeene that Iob made not ſo great 10accompt of his owne righteouſneſſe, but that he thought there were many faults to be found in him, and therfore on the contrary parte, he proteſteth himſelf to be a wretched ſinner. Howbeit he wold not condēne himſelf at the will of thoſe which iudged amiſſe of his afflictiō. The opinion and imagination of Iobs three freends, was that Iob was a caſtaway before God, bycauſe hee was handled ſo roughly. But it is ſayd that we ought to iudge diſcretly of the party whom god correcteth. For we muſt not cōclude that eueryevery mā is puniſhed according to his offences. Some 20times God ſpareth the wicked and wincketh at their miſdedes, and that is to their ſorer damnation: For they ſhall pay right dere for Gods goodneſſe in tarrying for thē ſo paciētly. Then if God do ſometimes make no coūtenance of puniſhing thoſe that hauehave deſerued it, let vsus not therfore think that they hauehave made the better market, nother let vsus iuſtifie thē bycauſe God ſpareth thē. And contrariwiſe whē we ſee a man beaten with Gods ſcourges: let vsus not therfore think him to be wickeder than all the reſt of the world. For it may be that God will trye his pacience, 30& not puniſh him for his ſinnes. Now Iob would not cō ſent to this fonde doctrine of his freendes: and that is the cauſe why he ſeemed to them to iuſtifie himſelfe, though he ment no ſuch thing. And therfore (as hath ben hertofore ſhewed) let vsus beware of vndertaking any euill quarrell. For we ſhall be blinded, and it will ſeeme to vsus, that if a man agree not fully with vsus, he is ſo condemned as we ought not to hauehave any further talke with him. But before we enter into diſputatiō, let vsus be wel aſſured of the truth. There is nothing worſe than to be to haſty: we know that 40theſe ordinary prouerbes are continually put in vre amongs vsus, namely that haſt maketh waſt, and that a foles bolt is ſoone ſhot. Seing it is ſo, let vsus learne to hold our iudgement in ſuſpence, vntill we be throughly aſſured of the truth. And herewithall let vsus marke, that oftentimes it may happen that we ſhall be wrōgfully cōdemned before men. And although that ſuch as do backbite vsus hauehave their mouthes ſtopped, and hauehave not any reaſon to conuince vsus withall: yet they wil not ceaſe to be caried away with ſuch ſpite, as to ſlaunder vsus, and to caſt foorth wicked words againſt 50vsus. Hereby we be warned, that if men bee ſo maliciouſe as to cōdemne vsus without proof, we muſt not take it to much to hart: For it is no noueltie: It happened to Iob that excellent ſeruant of God: and at this day we ſee that the papiſts thinke ynough, to hauehave decreed that their lewd errors, ſuperſtitions, and falſe doctrines, are good. For they ſteppe to it with a mayſterly ſtyle, that it is ynough for them to hauehave determined it to be ſo. There is no entring into diſputation, nor any ſerching by reaſon how things go. For to their owne ſeeming they hauehave all 60authoritie, and therevppon they thunder againſt vsus. But in the meane ſeazō we know that truth is on our ſides and we are fully reſolued of it. VVherfore let vsus reſiſt ſuch temptations, and not be abaſhed at them, ſeing that at all tymes they that had no reaſon for themſelues, hauehave notwithſtāding not ceaſſed to condēne the good caſe boldly and without remorſe of cōſcience. Seing thē that the diuel blindeth thē ſo: let vsus always kepe on ou… courſe, & ſticke ſtedfaſtly to the truth that we knowe. And for our owne part alſo let vsus take warning to walk more leyſurely whē we hauehave ben anywhit to haſty. For oftentimes it will fall out, that the childrē of God ſhal be ouerſeene, & not hauehave ſtay ynough of ourſelues. Therfore let vsus not go on ſtill, neither let our raſhneſſe bee matched with wilfulneſſe. Truely it is a hard thing: For he that hath once ouerſhot himſelfe, doth commonly become wilfull. Howbeit when we hauehave done amiſſe we muſt not cōtinue in euill, but rather learne to reſtreine our ſelues, ſaying: I hauehave here exceded meaſure, & I know well I hauehave not bridled my ſelf with ſuch modeſtie as I ought to do. VVhat is to be don? Oh, I muſt not harden myſelfe: but ſeing I hauehave taken a wrong way, I muſt returne backe againe. Ye ſee then that by the exāple of Iobs freends, the holy ghoſt warneth vsus, firſt, to be wel aduiſed that we take no quarrel in hād raſhly againſt God: and ſecōdly that if we happen to be ouerſeene we muſt not in any wiſe be wilfull, nor proceede in our euil, but acknowledge our fault and labour to amend it out of hand. As concerning Eliu of whom mencion is made here, it is not without cauſe that the ſcripture ſheweth vsus of what ſtock he came, according as he is named the Buzite, of the houſe of Ram. For here wee ſee firſt the aūcientneſſe that we touched heretofore: & the▪ principal point alſo which God mēt to declare vntounto vsus, is that there hath always remained ſome good ſeede of religiō among thoſe that were wrapped in many fond fancies. And that is a very notable point. For we knowe that the world did out of hand fall away from God, and all men turned aſide to corruptiō and lies. I meene euen immediatly after the floud, notwithſtanding that the vengeaunce of God were ſo horrible and worthy of remembraunce, and that the children of Noe whiche had eſcaped, (hauing liued a long time after) might tell their children and ſucceſſors after what maner God had taken vengeaunce of the wickedneſſe of the world. For notwithſtanding all this: yet they fell all away and forſooke the right religion, turning aſide vntounto lies, idolatrie, & all other diſorders. Herein we ſee that men are exceeding frayle, and that there is nothing harder than to hold them in the feare of God & in good religion. True it is, that in reſpecte of euill, wee bee but too ſtedfaſt, wee cannot bee bowed aſide: and if a man wold go about too amend the euill in vsus, he knoweth not at whīch ende to begin, nother can he bring it to paſſe, bycauſe there is ſuche a piteouſe hardhartedneſſe in vsus. But as for goodneſſe: wee forgoe it byandby: there needeth nothing to thruſt vsus from it. VVee hauehave a faire mirroure hereof ſhewed vsus in this, that men went aſtray, and forſooke the pure knowledge of God ſo ſoone after the flud, notwithſtanding that they were told of it. And here withall wee ſee in this example of the perſone of Eliu, that God hath always left ſome good ſeede in the middeſt of darkneſſe, and that there hath alwayes bin ſome good and holy doctrine. And why? To the end p. 612the vnbeleeuers ſhoulde bee left vnexcuſable, ſo as they coulde not alledge that ignorance reygned ouer all. For wherof came it, that God was not ſerued and woorſhipped purely, but for that men turned their backes vponupon him? And they dyd not that through a ſimplicitie, wherevnto they might gyue ſome colour of honeſtie: but rather of a ſtubborne wilfulneſſe. Men are loth to be beguiled, yea or to ſeeme to be beguiled: but whē it cōmeth to the ſeruing of God, they ſhet their eyes, quench all the light that ſhyned in them, and ſeeke nothing but to giuegive 10ouer themſelues to all trumperie. This is the thing that is ſhewed vsus here. But it behoueth vsus to way wel what hath bin treated of heeretofore: namely that althoughe theſe men were no Prophets of God, yet notwithſtandyng the doctrine that proceeded from them had ſuch a maieſtie, as it might ryght well beſeeme the perſon of Prophets. True it is (as I hauehave ſayd) that they did miſapply it. But yet notwithſtanding there was an excellent ſpirit in them. And in very deede (as I hauehave declared afore) the things that hauehave bin ſet out by them, ought to bee receyued 20as out of the ſchole of the holy Ghoſt. And although theſe perſonages were ſo excellent: yet were they not taught by the lawe of Moyſes, but were ſeparated from the Churche of God. For if the lawe were publiſhed at that time (whych thyng is vncerteyne,) yet were they diſtant from the countrey of Iury, and had not any felowſhippe with them, that they might bee partakers of the doctrine whiche God had ſimply appoynted for his people. VVe ſee then that men which had no ſcripture, nor any thing ſaue the doctrine whiche Noe and his children 30had ſpr… abroade after the fludde: are Prophetes of God, and hauehave an excellent ſpirit. And although they dwelt in a ſtraunge countrey, yet we ſee that God had giuen them a knowledge ſufficient too edifie all the common people. Thus ye ſee how the world could not bee excuſed of ignorance. For although idolatrie reigned in the time of Thare and Nacor, and that they themſelues alſo were idolators, (as it is ſayd in the laſt chapter of the booke of Ioſua) and that thoſe whiche came of them folowed theyr ſteppes: yet notwithſtanding Elia which was of the houſe 40of Ram, and the other three, were exempted from the common corruptions of that tyme. And ſo wee ſee that the pure religion was not quite aboliſhed among them, but that they had a ſufficient doctrine to leade them to God, and to conuince the worlde of the wilfulneſſe and ignoraunce that was in it. Thus yee ſee what we hauehave too marke in the firſt place. Alſo when we heare it ſayde, that God gaue men ouer to walke in deſtruction: Let vsus mark well, that it is bycauſe he was not ſo graciouſe to all men, as to giuegive them the peculiar doctrine whych hee had reſerued 50to his owne people and Churche: but yet was that no excuſe for them. God therefore did let all men runne aſtray, and they were all drouned in deſtruction: Neuertheleſſe there continued alwayes ſome ſeede in theyr harts, whereby they were ſo conuicted as they could not ſay that they knewe not God, nor had any religion, nother could any of them cleare hymſelfe from it. For it aboade ingrauen in their conſciences, that the world was not made by it ſelfe, but that there was a heauenly maieſtie wherevnto it muſt needes bee ſubiect. Verely Sainct 60Paule ſpeaketh expreſly of the records which God hath imprinted in his creatures, inſomuch that the order of the world is as it were a booke to teach vsus, and ought to lead vsus vntounto God. Howbeeit heerewithall it behoueth vsus too come to that which is treated in the ſecond chapter to the Romaines, namely that God hath grauen ſuch a certeintie in our cōſciences, as we cannot wipe away the knowledge which we hauehave of good and euill. EueryEvery man hath not ſo muche knowledge as wee heare that Iobs three freends had: But yet notwithſtanding we ſhall neuer find any man ſo rude and barbarouſe, but hee hath ſome remorſe of conſcience, and knoweth that there is a God, and hath ſome diſcretion to condemne the euill and to allowe the good. God then hathe left theſe traces and crankes in the harts of the ignoranteſt, to the ende that men myght not couer themſelues with any excuſe, but be condemned by the inditement that is laid vp within themſelues. And by the way let vsus marke, that it was fooliſhly done of mē to fight againſte God, in maintenaunce of the doctrine which had reygned among thē. For ſeeing that the knowledge of God hath ſhyned ſo cleerely in the world, as all men might be inlightened by it, as wee hauehave ſeene afore: How is it poſsible that they ſhould gyue ouer themſelues to ſo groſſe a beaſtlineſſe, as to worſhippe ſtocks and ſtones, to honour the Sunne and Moone, to make puppets, and quite and cleane to forgette the liuing God? Howe could this come to paſſe? For it is all one as if a man ſhuld wilfully runne headlong againſt a thing at high noone, or like the ſtumbling of a drunken man that reeleth aſyde, though he ſee the right way before his eyes. VVe ſee then that men ſwarued not aſide through ſimplicitie, but that they ſpighted God through a purpoſed malice. And therfore let vsus conſider it well, to the ende we runne not any more to theſe wonted ſhifts, to ſay: I pray you if men bee ſo dazeled as they know not any thing concerning God, ought it not to ſerue to excuſe them? when any man alledgeth this: let vsus on the contrary part take that for our anſwere, whiche is ſayd in Sainct Iohn: namely, that the light ſhined in darkneſſe: and we ſee the ſame by this preſent example. For it had bin vnpoſsible for men too hauehave runne aſtray into ſo groſſe and outrageous ſuperſtitions, if they had not wilfully throwne themſelues intoo them. Their ignoraunce therfore was matched with wilfulneſſe and ſtubborneſſe, when they forſooke the right way of ſaluation, and gaue themſelues ouer too their Idols. Lo what we hauehave to beare away. And it warneth vsus to be the more ware in walking, whyle we hauehave the light with vsus. I hauehave ſayd already, that if God be ſo graciouſe to vsus as to ſhewe vsus the way, it behoueth vsus to make haſt, and it is no time for vsus to ſleepe, and much leſſe to ſhet oure eyes wilfully. At this day we ſee that greate darkneſſe reigneth ouer moſt parte of the world. The wretched Papiſts go aſtray, and knowe not what they do. And why? For God hath giuen them ouer as they be woorthy: and foraſmuch as they hauehave forgotten the truthe, his vengeaunce muſt needes come vponupon them as a waterflood, to ouerwhelme them and drowne them in deſtructiō. But wee on our ſide hauehave Ieſus Chriſte, who is the Sunne of righteouſneſſe that ſhineth vponupon vsus. And therfore we muſt not hauehave our… eyes ſhet, but we muſt walke whyle the day laſteth, following the exhortation that is giuen vsus heere, that we become not guiltie of wilfull defacing of the knowledge p. 613which is giuen vsus at theſe dayes. Thus yee ſee what wee hauehave to marke in the firſt place of this ſentence. Now as touching the anger of Eliu, let vsus marke that it is not blamed heere as an inordinate paſsion: but it is a good and alowable miſliking, bycauſe it proceedeth of a zeale that Eliu had toward Gods truth, when hee ſaw Iob iuſtifie hym ſelfe in ſuch wiſe, as be eſteemed himſelfe more righteouſe than God. Iobs freends had not this knowledge. For they hyld opinion againſt him, that he was a wicked man: and Iob declareth that he was not ſo: No more was hee indeede. 10Howbeeit (as I hauehave ſayde) he exceeded meaſure: and although his cace was good, yet did he handle it amiſſe, and tooke an euil way with it. Eliu therefore marketh Iobs ouerſhoting of himſelfe, and his murmuring now and then through impaciencie: and how that therein hee wente about to iuſtifie himſelfe aboue God. Agayne he is angry at thoſe that tooke vponupon them the euill caſe vnaduiſedly, & were not able to compaſſe it, but were confounded in it when it came to the pintche. Behold then how Eliu is inflamed with anger, but not without cauſe: and foraſmuch 20as his zeale was good, therefore the holy ghoſt allowed the anger and wrath that was in him. But by the way it behoueth vsus to marke this ſaying, that Iob intended to iuſtifie himſelfe aboue God. Truely his intent was not ſo, and he would rather a hūdred times that the earth had ſwalowed him vp, or that he had neuer bin borne into the worlde, than to hauehave thought ſuch a blaſphemie. And truly I hauehave told you, that as often as he ouerſhot himſelfe, it was not to conclude fully ſo, but it was through the raging of hys paſsions, according as it is very hard for men to ſtay thē ſelues, 30but that many paſsions ſhall oftentimes eſcape them. Ye ſee in what cace Iob was, and how in the end hee alwayes condemned himſelfe: and when he had done amiſſe, would not excuſe it. How is it ſayde then that hee intended to iuſtifie himſelfe aboue God? This ſaying conteyneth a good and very profitable doctrine. For here we be taught, that we may ſometimes happen to blaſpheme God, when we thinke not of it. In what ſort? In pleading againſt him. If we allow not all things to be good whiche God doth, and ſpecially when hee afflicteth vsus: It is certayne 40that wee would make our ſelues more rightuouſe than God. True it is, that we will not ſay it, neither wyll wee thinke it: but the thing ſheweth it ſelfe. And it is ynough to condemne vsus, if wee doo not glorifie Gods iuſtice in allowing it to be rightfull. This will bee the better vnderſtood by an example. Behold Iob knoweth God to be righteous, yea and he vnfeynedly acknowledgeth hym ſo to be: and as for his owne part, he acknowledgeth himſelfe a wretched ſinner, and that there are many faults too be found in him, yea and that if he ſhould quarell agaynſt 50God, hee ſhoulde bee vanquiſhed a thouſande tymes before hee coulde aunſwere to any one poynte. Iob then meeneth not directly to iuſtifie himſelfe aboue God, no nor to make hymſelfe equall with hym: but in the meane whyle what ſayeth hee? I maruayle why God afflicteth mee thus? VVhat fault is there in mee? And agayne, I am a poore creature, full of infirmitie, and is it meete that God ſhoulde ſtretche oute his ſtrong arme agaynſt mee? VVhy doth he not kill me out of hande? VVhen Iob runneth out intoo ſo many murmurings and grudgings: 60no doubt but hee iuſtifieth himſelfe aboue God. And why? For it ſeemeth to him that God is vnreaſonable in afflicting him ſo: and bycauſe hee knewe not why it was done, hee deſired God to come thither as his aduerſarie partie. Afterwarde agayne hee is angrie that God conſumeth him not out of hand, and that he ſendeth hym not quite away. Seeing then that Iob had ſo headie paſsions, no doubt but in ſo doing he made himſelf more rightuous than God. And this is it that I tolde you euen now: namely, that wee ſhall oftentimes blaſpheme God in our paſsions, ere wee thinke of it. VVhiche thing ought too cauſe vsus to take the more heede, that wee giuegive not oure paſsions the brydle, leaſt we fall to ſuch wretchedneſſe as to blaſpheme God ere we be aware. This doctrine then is very profitable for vsus, when the holy Ghoſt telleth vsus that all ſuche as grudge and murmure in their afflictions, and cannot ſubmit themſelues too the mightie hande of God, to confeſſe that all his doings are rightfull and reaſonable: do make themſelues more rightuous than God: and that although they ſay it not, but proteſt a hundred times that they neuer ment to think it: yet neuertheleſſe, it is ſo indeede. And behold a competent Iudge hath gyuen determinate ſentence vponupon it, and therefore there is no kicking againſt it: for we ſhall gaine nothing by it. So then, what remayneth, but to learne firſt and formoſt too condemne our ſelues, and too bring our inditement alwayes ready made, when we come before God, and too ſay that we be wretched ſinners? And furthermore, that when Gods iudgements which he ſhall execute vponupon vsus, ſeeme ouerſharp vntounto vsus: lette vsus beare them paciently without making any great inquiries. If we thinke it ſtrange that God ſhould handle vsus with any great rigour, and ſee not the reaſon why he doth it: or if the miſerie ſeeme too hard, and that God ſpareth not our frailtie, nor hath ſuch pitie of vsus as he ought to hauehave: let vsus not giuegive bridle too our fancies to conſent vntounto them, but let vsus always beare in minde, that God is rightuous howſoeuer the world go. True it is, that wee ſhall not perceyue the reaſon why hee doth it. And whereof commeth that, but of oure owne infirmitie and rudeneſſe? Is it meete that wee ſhoulde meaſure Gods iuſtice by our witte? VVhat a preſumptuouſneſſe were that? VVhat reaſon were in it. So then let vsus learne to glorifie God in al things that he doth: and although his hande bee rough towardes vsus: yet let vsus not ceaſſe co confeſſe ſtill: Alas, Lord if I go to law with thee, I know well my cace is ouerthrowne. Beholde how Ieremie proceedeth in that behalfe, and ſheweth vsus the way in the things that we hauehave to do. For although things wer in ſo great confuzion as he might hauehave beene caried away in a madneſſe too murmure with the reſt of the people: yet notwithſtanding he vſeth this preface, Lorde I knowe thou art rightuous: Truely I would fayne enter into diſputation with thee, I am prouoked thereto by my fleſhly deſire, and bycauſe I ſee thinges ſo farre out of order, I woulde fayne inquire the cauſe why thou workeſt after ſuch a ſort: For I am tempted therevnto. Howbeit Lorde, before I take leaue to aske why thou dealeſt thus: I proteſt firſt, that thou art rightuous and vnpartiall, and that nothing can come frō thee which is not worthy of praiſe. Thus ye ſee that the manner of proceeding, whiche wee ought to hold, ſo often as wee hauehave too deale with Gods incomprehenſible iudgementes: is too conſider that oure p. 614wit is not able too mount ſo highe, and that they bee too deepe a dungeon for vsus to go downe into. And let vsus practiſe this thing cheefely in our ſelues. For inaſmuche as men are full of hypocriſie, they alwayes beleeue themſelues to bee cleare and guiltleſſe before God. And although they bee not fully perſwaded of it: yet they beare themſelues in hand, that God hath no cauſe to purſue thē with ſo great rigoure. EueryEvery man flattereth himſelfe too leſſen his owne ſinnes, although he bee fully conuicted. VVell (ſayeth hee) it is true that I am a ſinner, yet am I 10not of the worſt ſorte in the worlde. And why know we not the greatneſſe of our ſinnes? Bycauſe we tie ſcarfes afore oure eyes. Foraſmuche then as wee are puffed vp with pryde: it ſtandeth vsus in hand to practize this leſſon, ſpecially when God afflicteth vsus: namely, not too enter into quarelling with him, althoughe hys chaſtizementes ſeeme ouerrough to vsus: But too acknowledge that there is a meaſurableneſſe in all his doings, and that hee is not exceſsiue: to the ende that the ſame may teache vsus too frame ourſelues quietly vntoo his will. And whenſoeuer 20Gods chaſtizing of vsus, is not in reſpect of our ſinnes: let vsus aſſure ourſelues that the ſame is a ſingular grace, and a ſpeciall priuiledge which hee giueth vntounto vsus. For there were alwayes iuſt cauſe too puniſhe vsus, althoughe we were the rightuouſeſt perſons in the world. But nowe are we farre off from ſuch perfection. VVhat might God then doo vntoo vsus? Neuertheleſſe, if hee viſite vsus too trie our pacience, and graunt vsus the grace too ſuffer for his names ſake, when he myght puniſhe vsus for our ſinnes: let vsus vnderſtand that hee doth vsus an excellent great honour. 30And therefore let vsus humble our ſelues, and eueryevery one of vsus in his owne behalfe hauehave the modeſtie too ſay, well, I would fayne that God ſhould vſe me after another faſhion, (for to my ſeeming hee paſſeth meaſure in afflicting mee:) but yet for all that, I know hee doth it not without cauſe, and ſith his afflicting of mee is not for my ſinnes, it is ſo muche the more fauour that he ſheweth mee. For I hauehave deſerued much more: and therefore it behoueth me to ſtoupe, and to ſubmit my ſelfe wholy to his good wyll. Ye ſee then that the meane whereby God may be glorifyed through vsus, and we yeelde vntoo hym the rightuouſneſſe that is his: is by keeping our mouthes ſhutte, according as Sainct Paule treateth thereof in the third too the Romaynes, ſaying: too the ende that all mouthes myght be ſtopped, and all the worlde acknowledge it ſelfe too bee indetted vntoo God, and that hee onelyonly ſhoulde be iuſtified. After what ſort is it that God ſhall bee iuſtified by vsus, according too Sainct Paule? To witte, when all of vsus condemne oure ſelues, and hauehave not the boldeneſſe too ſtyrre againſte God, but do willingly confeſſe that all of vsus are indaungered vntounto hym. If wee bee once come too that point, then is God iuſtifyed: that is too ſaye, hys rightuouſneſſe is commended by vsus wyth ſuche prayſe as hee deſerueth. But contrarywiſe, if men exalt themſelues, and knowledge not that they bee indaungered vntoo God, ſo as hee may condemne them: nor confeſſe the bonde of dette whyche they hauehave forfeyted vntoo hym: althoughe they proteſt that they minde to iuſtifie him (that is to ſay, to confeſſe hym too bee rightuous) yet neuertheleſſe they condemne 60him. Furthermore, whereas it is ſayde that Eliu was ſo angrie: let vsus marke that there is a great differen… betweene the anger that proceedeth of godly zeale, a… the anger that any of vsus is moued withall, either for h… goodes, or for his honour, or for any reſpect of his ow… For hee that is angrie, and diſpleaſed through a priuat paſsion, is in no wiſe to be excuſed: and although hee al… ledge that it is for a good cauſe, yet notwithſtanding h… offendeth God in beeing angrie: For wee bee too blin… in oure owne paſsions. Therefore marke this for on… poynte, that it behoueth vsus too bridle our anger, ſpecially when wee be prouoked to bee angrie with our neyghbours in any reſpect of our ſelues. Howbeeit there is one anger whiche is good, namely, that whiche proceedeth of the greefe that wee conceyue when God is offended. Then if we be inflamed with a good zeale, and mainteyne Gods quarell: if we bee angrie we are not to blame for it: But let vsus marke that ſuch anger muſte bee without reſpecting of perſones. For if a man bee angrie through a paſsion of the fleſhe: ſuche one hath a reſpect too hymſelfe, and intendeth to maynteyne himſelfe. And agayne, if hee intende too ſhewe that hee beareth a fauour too hys freendes, and doth more for them than for other men: then is there an accepting of perſons bycauſe we hauehave regarde too ourſelues. VVee ſhould rather bee angrie with our ſelues, if wee woulde that God ſhoulde allowe of oure anger and wrath. And thys is the thing whyche Sainct Paule ſpeaketh: For hee alledgeth purpoſely that whiche is ſayde in the Pſalme concerning oure beeing angrie, howbeeit withoute offending. And howe is that done? It is when a man entereth intoo his owne conſcience, and ſearcheth himſelfe earneſtly, and hath not an eye vntounto others ſo muche as to himſelfe, to condemne hymſelfe, and too fighte againſte his owne paſsions. Yee ſee then after what ſort wee may bee angrie, and at what point we muſt beginne oure anger, if we will hauehave it allowed of God: that is to witte, eueryevery man muſt beginne at himſelfe, and bee angrie at hys owne ſinnes and vices, and caſt vp our choler at them, in that we ſee wee hauehave prouoked Gods wrath againſte vsus, and are full of ſo muche wretchedneſſe. Let vsus bee angri… and greeued at that, let that be the poynte for vsus too beginne at: and afterwarde lette vsus condemne the euill whereſoeuer it bee founde, as well in oureſelues, as in our freendes: and let vsus not bee ledde with any priuate hatred, to caſt out our rage vppon any man bycauſe wee bee fore poſſeſſed with ſome euill affection. After thys manner ſhall our anger be allowable, and ſhall ſhewe that the ſame proceedeth of a true zeale to Godwarde. True it is that wee ſhall not alwayes bee able too keepe meaſure: for although a godly zeale reigne in vsus, yet ſhoulde we ſtill doo amiſſe in exceeding meaſure, if God reſtreyned vsus not. Therefore in this zealouſneſſe it behoueth vsus too hauehave both diſcretion, and ſtay of our ſelues. But yet neuertheleſſe (as I hauehave ſayde alreadye) this anger ſhall bee allowable, if it ſpring out of the ſayd fountaine: that is too ſay, if we hate the euill whereſoeuer we fynde it: euen thoughe it bee in oure owne perſons. Nowe then what is the thyng that wee hauehave too marke in thys ſtreyne? Firſt and formoſt, that wee muſte not condemne all anger, and that when we ſee a man chafed or in a choler, we muſt not always take it for a vice, as we ſee p. 615theſe ſcorners of God do, which ſay: Oh, will you ſtorme ſo? Is it meete you ſhould be angrie? Might you not vſe a quieter faſhion? They blaſpheme and deſpiſe God wickedly, according as there are many to bee ſeene, whiche could find in their harts to ouerthrow al doctrine: ſeeking nothing elſe but too ſpread ſuche corruptions abroade, as men might not any more knowe God, and that his truthe might be buried. And whē they hauehave ſo done, they would hauehave men to winke at them, or rather to allowe all theyr doings, and to tell nothing but fables in the Pulpit, ſo as 10there ſhould be no rebuking of them at all. It is very well to the matter ſay they: can they not preach withoute beeing angrie? How then? Is it poſsible that we ſhoulde ſee a mortall and tranſitorie creature, lift vp himſelfe after that faſhion againſt God, to trample all good doctrine vnderunder his feete: and yet notwithſtanding beare it paciently? VVee ſhould ſhewe thereby that there is no zeale of God in vsus. For it is ſayde in the Pſalme, that the zeale of Gods houſe ought to eate vsus vp. For if wee had a worme gnawing vponupon our hart, it ought not to greeue vsus ſo much, as 20when there is any reproche done vntoo God, and when wee ſee his truth turned into a lye. So then let vsus learne, not to winke at vices, but let vsus diſcerne betweene godly zeale and the fleſhly anger wherewith men are moued and inflamed in theyr owne quarells: according as it is ſay de heere, that Eliu was kindled with diſpleaſure and in a whote anger, and yet notwithſtanding, it is reckened too hym for a vertue: For it is the holy Ghoſte whyche ſpeaketh it. I ſay let vsus conſider heereby, that we muſt not at the firſt daſh reiect all anger: but hauehave an eye too 30the cauſe why a man is diſpleaſed. For when it greeueth him that God is offended, and his truth peruerted: let vsus conſider that that anger of his ſpringeth out of a good fountayne Furthermore, according to that whiche I hauehave ſayd, let vsus learne to vtter our choler when we ſee Gods honour wounded, and when men go about to darken or deface his truth, let vsus bee moued and inflamed at it, that we may ſhew our ſelues the children of God. For we cannot giuegive a better proofe of it. Neuertheleſſe, let vsus heerewithall keepe ſuch meaſure, as wee mingle not oure owne 40exceſsiue paſsions with the zeale of God, but bee diſcreete in putting a differēce betweene them: & againe, although we hate and abhorre the vices, yet notwithſtanding let vsus labour to bring the perſons to ſaluation. Truely the practiſing heere of is hard. Howbeit, God will guide vsus, ſo we ſuffer our ſelues to be ledde by his holy ſpirite, and gyue him the whole gouernment of vsus. In the meane while it behoueth vsus to marke well this doctrine, bycauſe that in theſe dayes wee ſee infinite occaſions too be angrie at, if wee bee the children of God. On the one ſyde there 50are the Papiſtes, whiche ſeeke nothing but to aboliſhe all religion. True it is, that they will pretende to mainteine Chriſtianitie: but whatſoeuer they ſay, they intend nothing elſe but to ſuppreſſe the Maieſtie of God. VVee ſee howe Gods truth is torne in peeces, and what curſed blaſphemies are ſpued outby them. I pray you if theſe things ſhoulde not touche vsus to the quicke, to be wounded with them as if a man ſhoulde ſtrike vsus with a Dagger: Should wee not thereby ſhewe, that wee knowe not what God is, and that we are not woorthy to be taken for his children? VVe bee ſo chare when our owne honeſtie is wounded, as we can by no meanes indure it: and in the meane while, Gods honour ſhall be put to all ſhame and reproche, and wee will make no countenance at all of it: And muſt not God then needes ſhake vsus off, and ſhewe that we hauehave had no affection to mainteyne his honour? Marke that for one poynt. Howbeeit we neede not go ſo farre as the Papiſts: for euen among our ſelues when wee ſee theſe Dogs and Swine which ſeeke nothing but to defyle all things, which thruſt their groynes at Gods word, and labour to ouerturne all: when wee ſee theſe mockers of God, and theſe heatheniſh villaynes whiche turne all things into a ſcorne and mockerie: when wee ſee wicked men turken, corrupt, and marre all things with their falſe ſlaunders: and when we ſee heretikes ſowe theyr poyſon abroade too deſtroy all things: I pray you when we ſee all theſe things, ought wee not to be moued? It is ſayd, that when men bend themſelues againſt God after that manner, it is all one as if they would wound him too deathe. They ſhall ſee him (ſayth the Scripture) whome they hauehave perced. God telleth vsus that men (in ſo doing) come too ſtrike him with their Daggers: and ſhall we in the meane while not paſſe for it? God telleth vsus that his ſpirite is greeued, and after a ſort in payne: and ſhall wee but laugh at it? Againe, we heare ſuch horrible blaſphemies, that the name of our Lord Ieſus Chriſt is as it were torne in peeces: There is no talke now adayes but of ſcorning and reproching Gods name in ſuch wiſe, as a man might bee aſhamed to heare of among the Turkes. VVe ſee naughtipackes that committe on the one ſyde whoredome and all diſorders, and on the other ſyde outrage and all violence. Too bee ſhorte, wee ſee all things vtterly out of ſquare, and doo wee ſhewe oureſelues too bee Gods children and Chriſtians, if wee make no accounte of it? VVhat proofe doo wee giuegive of oure Chriſtendome? So muche the more then behoueth it vsus too hauehave another maner of zeale than we hauehave had heeretofore. And when any of vsus is angrie, let it bee for our ſinnes: and ſpecially if wee ſee God greeuouſly offended. So ſhall wee hauehave an anger that is allowed of God, lyke as he had that is ſpoken of heere, and whom the holy Ghoſt here prayſeth. And yet notwithſtanding, foraſmuche as it is eaſye for vsus to ſwarue aſide: let vsus therwithall beware that we giuegive not the bridle to our paſsions, but let vsus pray God ſo to gouerne vsus by his holy ſpirit, as our zeale may be altogither pure, to the end it may be allowed of him.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our ſinnes, praying him to make vsus ſo to feele them, as we may ſigh and ſobbe for them, and that whereas we hauehave bene ouermuche hardned heretofore, by ſoothing our ſelues in our vices, ſo as we coulde not be greued to ſee the worlde ſo farre out of order: we may learne hereafter to be ſorie for oure euill doings, and to deſire him of forgiueneſſe, to the intent he may ſo guyde vsus all the reſt of our life by his holy ſpirite, as we may ſeeke altogither to ſerue and honour him in al poynts according to our calling. And ſo let vsus all ſay, Almightie God our heauenly father. &c.

p. 616The .Cxx. Sermon which is the ſecond vponupon the .xxxij. Chapter.

4 Eliu vvayted till Iob had made an end of his vvords, by cauſe they vvere all elder than he.

5 And vvhen Eliu ſavv thoſe three men to hauehave no reaſon, he vvas moued to anger.

6 Therefore Eliu the ſonne of Barachell the Buzite aunſvvered and ſayde, I am yonger in yeares than you, and you are auncient, and therefore I doubted and vvas afrayde to put forth myne opinion.

7 For I thought vvith my ſelfe, the yeares ſhall ſpeake, and the length of time ſhall bring foorth vviſedome.

8 But it is the ſpirit of God vvhichwhich is in men, and the inſpiration of the Almightie gyueth vnderſtanding.

9 The great men ſhall not be vviſe therefore, neyther ſhall the aged hauehave iudgement.

10 Therefore I ſay, heare me, and I alſo vvill ſhevv my doctrine.

YEſterday I treated of the zeale of Eliu, whiche is prayſed too vsus heere by the holye Ghoſte, 20and I ſhewed wherevntoo that example ought too ſerue vsus: namelye that when we ſee Gods truthe defaced, and hys name blaſphemed, the ſame oughte to wound our hearts. Alſo I ſhewed, that if wee hauehave any affectiō to God and his honour: then muſt we mainteine his truth to the vttermoſt of our power. True it is, that eueryevery man ſhall not hauehave learning to do it. But yet neuertheleſſe, according too our abilitie and meaſure, it behoueth 30vsus to ſhew that our mind is to reſiſt the euil, and not to conſent vntounto it. And there withall it was declared, that this zeale ought to be guided with reaſon, ſo as wee muſte not be moued with ouergreat headineſſe, but muſt hauehave ſome good reſpect matched with it. And that is the thyng which we red euen now: namely that Eliu was not ouerhaſtie, but had giuen eare to all the ſayings that had beene alledged afore, and therein he ſhewed his modeſtie. Then let vsus marke well, that if a man thruſt himſelfe foorth raſhly, without conſidering whether it be needefull for 40hym to ſpeake or no: it ſhall not bee reckened vntounto him for zealouſneſſe. As for example: we ſee many that thinke it long till they may hauehave libertie too ſpeake, and yet notwithſtanding it is poſsible, that ſome other ſhall be much better able: o lay foorth the matter than they: and yet (to their owne ſeeming) they ſhall neuer ſpeake ſoone ynough. This haſtineſſe can neuer be allowable. And for proofe thereof, what knoweth he which ſpeaketh too inſtruct others, whether ſome men bee better able to do it than hee? He himſelfe had neede too be taught, and he 50thruſteth foorth himſelfe to be a teacher. But there is yet an other fault: for when an ignorant perſone, or ſuch a one as is not well groūded, babbleth: he ſtoppeth the mouthes of ſuch as hauehave more grace, and better meanes too edifie withall. Therefore let vsus marke well, that where modeſtie is not, there the zeale is raſh, and not gouerned by the ſpirit of god. For Gods ſpirit doth in deede deale abroade his gracious gifts, but he is not contrary to himſelfe. Seeing then that he is named the ſpirit of diſcretiō: it is meete for vsus to diſcerne when it is needefull to ſpeake, or when 60to keepe ſilence. True it is that a man may wel put foorth ſome good matter, although he be not of the moſt ability, but be inferior to others: Howbeit it behoueth him too deale fearefully, and to ſhew that he commeth with adeſire and readineſſe to take profite, and that hee had leuer bee a learner than a teacher. If a man go ſo to worke, although hee ſpeake before a multitude: yet will hee not fayle to be modeſt and lowly. But if a man fyle his ſpeach, and make no ende of his talke, but determine vppon all things: therein he ſheweth, that there is ſome vaingloriouſneſſe in him, and moreouer, that he giueth not roome to Gods grace, as he ought to do. Thus ye ſee what is ſhewed vsus in the example of Eliu, when he ſayd that he wayted till their words were at an end: For hee knewe not as yet wherevnto the matter would come. And heerevntoo he addeth, that he bare reuerēce vntounto age. For he ſaw that both Iob, and thoſe that talked with him, were auncient men. And foraſmuch as age bringeth experience and grauite with it: Eliu thruſteth not himſelfe foorth, knowing that when God ſuffereth a manne too liue a long tyme in the worlde, hee gyueth hym grace too bee able to profite ſuche as are yonger. For hee hath liued longer, and therefore he ought alſo to be better ſettled, and too hauehave gotten ſome skill: And ſo the thing which wee hauehave too marke in the ſeconde place, is that Eliu acknowledged thoſe that had ſpoken afore him, to be his auncients. And heere yong men hauehave a good and profitable leſſon, if they can put it well in vre. For (as I hauehave ſayd already) when a man hath liued long, hee ought too hauehave remembred the things that God hath ſhewed him by experiēce: and thoſe ought to ſerue him, not only for himſelfe, but alſo to giuegive good counſell to others which hauehave not like experience. Alſo there is a grauitie matched with it. For yong men ought too thynke, that although God hath giuen them ſome vnderſtanding, yet they want muche, bycauſe they hauehave not ſeene much. If a man want experience, ſurely he ſhall from time to time raſhly ouerſhoote himſelfe: for hee forecaſteth not the end of things, neither knoweth he where too begin: and moreouer the heate that is in yong men, is alwayes contrarie to reaſon and good vnderſtanding. Though a yong man bee well ſtayed, and alſo hauehave good knowledge therewithall: yet notwithſtanding youth driueth hym headlong, and there is ſuche boyling in hys nature, as hee cannot alwayes rule hymſelfe. VVe ſee howe Saint Paule warneth Timothie, that he ſhould p. 617not bee ſubiecte too the luſtes of youth. And by theſe luſtes of youthe, hee meeneth not diſorderedneſſe in playing, whorehunting, drunkenneſſe, or other ſuche looce behauiour: for Timothie was a myrrour and patterne of all holineſſe in himſelfe, yea and Saint Paule was faine too exhort him too the drinking of wine, and yet notwithſtanding he ſpeaketh to him of the luſts of youth. And why? For in as muche as hee was yong of yeares: it was poſsible for him to bee ouerhaſtie in diuers thinges. Nowe if it behoued Timothie (who paſſed his elders in 10diſcretion and grauitie) to receyue this warning: what had the common ſort neede to do? Therefore let yong folks looke well to them ſelues: for if they hauehave not the honeſtie to hearken to their elders, and too learne of them, and too followe their counſell: ſurely if they had all the vertues in the world, that only one vice would ſtaine and defile them all. And ther is not a more common vice, than this preſumption. For in as much as yong men hauehave not beene acquainted with the difficulties that are in manye things: therefore they ſteppe forth boldely: they ſticke 20not at any thing: nothing (as they thinke) is vnpoſsible vntounto them. Youth then doth alwayes carrie preſumption with it, as an ouercommon and ordinarie inconuenience: and yet is it not therefore to be borne withall. For (as I ſayde) if a yong man hauehave many vertues beſydes, and yet do truſt in himſelfe, yea and deſpize his Auncientes, and beare him ſelfe in hande, that hee is able too leade all others: God will confounde him with all his pryde, and all the giftes that are in him ſhall bee defaced. And therefore ſo muche the more ought yong folkes, and ſuche as 30hauehave not yet ſeene muche: bridle them ſelues. Yea and for as much as wee ſee that nowe adayes the worlde is ſo farre out of order, that yong folkes hauehave gathered ſuche a diueliſh pryde, as they bee paſt receyuing any maner of nurture or inſtruction at all: Suche of them as hauehave any feare of God, ought too fight ſo muche the more againſte them ſelues, to the end they be not caried away after the common faſhion. VVe ſhall ſee theſe yong royſters take vponupon them to be men, as ſone as they bee from vnderunder the rodde, when notwithſtanding they be not yet worthy to 40beare the name of children. They be but as yong Cockchickins of three dayes hatching, and yet they will needes bee great men. They ought to bee kept yet halfe a ſcore yeares more vnderunder the rodde: and beholde, they bee (to their owne ſeeming) fully men. And wherein? In malapartneſſe: For they are as ſhameleſſe as a harlotte of the Stewes, and they may not (by their good willes) be vnderunder any more awe or correction. Al the world ſeeth this. Now ſeeing that this vice is common, and as it were a contageous diſeaſe: thoſe to whome God hath giuen any grace, 50ought to bethinke them ſelues well, and to take heed that they be not intangled with it: For they ſhoulde bee caryed awaye as others are, if God hilde them not by ſtrong hand. So then let Gods children ſtande vponupon their garde, and aſſure them ſelues that if they bee modeſt, it is verie much although it hauehave not ſo gay a ſhewe. And albeit that they which are deſirous to ſet forth them ſelues, deſpiſe them, bycauſe they go not perking vp with their nebbes: let them aſſure them ſelues, that they are much more allowed of God, and that he will bliſſe their honeſt behauiour 60and make them to profit more in two yeres, thā thoſe ouerhaſt efellowes ſhall do in foure. VVee ſee what hapneth vntounto fruites. If a fruite bee too ſoone ripe, and come ſoone to his perfect colour: it doth alſo fade away incontinently: but the fruite that is more latewarde, is of longer continuance. Euen ſo is it with ſuch as will put forth them ſelues before their time. Truely they may beare a goodly ſhewe, and hauehave ſome taſte in them: but it ſhall hauehave no ſubſtancialneſle in it. Contrariwiſe, they that are ſhamefaſt and honeſt, and not preſumptuous to put forth them ſelues haſtily: will ſurely be ſlowe. But yet in the meane ſeaſon, oure Lorde giueth them a fruite of longer continuance. Thus yee ſee a good point to beare away in this ſentence. True it is that modeſtie is a vertue conuenient for all menne: but yet ought yong folkes to marke that which is ſayde heere: namely that they muſt yeelde honor to their Elders: acknowledging that they for their owne part, may hauehave exceſsiue paſsions which had neede to be reſtrained by other mē: For they are not ſufficiently ſtayde of their owne nature, and againe, they hauehave not experience to bee ſo skilfull as were requiſite. Furthermore, when a yong man hath behaued himſelf ſo modeſtly: he muſt in time conuenient viter the thing that God hath giuen him, yea euē though it were among olde men. For the order of nature letteth not, but that when olde men diſcharge not their duties, yong men may ſupply the roome in that behalfe, yea euen to ehe ſhame of thoſe that hauehave liued long, and miſpent the time that god hath giuē them, or rather vtterly loſt it. Ye ſee then that the meane which we hauehave to hold, is that the reuerence which yong folk beare to their Elders, muſt not hinder the continuall maintenance of the truth, that God ſhuld not be honored & vices ſuppreſſed. For it may com to paſſe that the elder ſort ſhall be deſtitute of Gods ſpirit, or elſe leud perſons that ſhall hauehave nothing in them but craft and vnfaythfulneſſe: or elſe they ſhal be wilfull and braineleſſe. Now in ſuch caces, ought yong folkes to bee hilde ſo vnderunder the yoke, that they ſhould by the authoritie of their elders be turned away from God, and his word, and from the thing that is good and holie? No. Then let vsus marke, that this modeſtie importeth not that yong men ſhoulde become ſheepiſhe, to diſcerne and know nothing: but that it is ynough that they preſume not of thēſelues to skirmiſh and caſt their froth before their time. Let them hearken, let them be teachable, let them bee alwayes willing to keepe ſilence when any good matter is in debating, and ſpecially let them beware of ſtepping into other mens places. That beeing done, if they ſee the elder ſort ſhew not good example, ſpecially that they peruert the good by turning it into euill: then (as I ſaid) it is mete that Gods ſpirit ſhuld ſhewe it ſelfe where it is. Like as in oure time, they that hauehave bin miſled in the ſuperſtitions of poperie: the longer they hauehave liued in the worlde, hauehave ſtill the leſſer knowledge. Nowe to tarie till God ſhoulde ſerue his turne by them, (I meane commonly) it were not needefull. Theſe then are aged men that hauehave had long experience. But what for that? They hauehave beene plunged in darkeneſſe, and ther is no knowledge of God in them, nor any pureneſſe of Religion. VVhat then could ſuch aged men bring, but onelyonly a greater wilfulneſſe? For they hauehave beene ſo ſaped in their errours, and ſo wholly giuen vntounto them, as there is no likelyhoode of any meanes to bring them out p. 618of them. Nowe if God liſt to call yong men to publiſh his worde abroade: It were no reaſon that the holie Ghoſte ſhould bee ſo brydeled, that yong men might not ſpeake, and olde men be contented to heare them. True it is that like as God calleth ſome of all ſorts: ſo hath it commonly beene his will, to bee ſerued by the elder ſorte: neuertheleſſe hee hath declared alſo, that his truth is not tyed vntounto age. So then wee ſee nowe what modeſtie ought to bee in all men generally, and ſpecially in yong men: that is to witte, that they muſt yeelde them ſelues quietly, too 10learne ſo farre as occaſion ſhall bee giuen them, and not deſire to vaunte them ſelues, nor bee led with fonde longing to make a ſhew: but receyue the things with ſilence which ſhall be alledged by others, and not make ſo much of their owne paynted ſheath, as not to acknowledge that they hauehave neede too bee guyded and gouerned by thoſe that are of more experience. This doone, wee ſhall not neede to bee reſtreyned from iudging, vnderunder the ſhadow of elderſhippe, nor to goe lyke ſillie beaſtes, and to holde all things that come out of their mouth to be as the word 20of God, bycauſe they ſay it muſte bee ſo. For diſcretion ought to be matched with zeale, according as I hauehave declared alreadie, that the ſpirit of God conteyneth both of them in him. So then if there bee modeſtie in men, there muſt be alſo zeale and diſcretion, and wee muſt not onelyonly not bee brideled by the authoritie of ſuche as hauehave liued long, but alſo if the whole world were brought againſt vsus, yet oughte not antiquitie too preiudice the thing that is rightfull and neceſſarie. As howe? I hauehave tolde you alreadie, that if al the old men in the popedome had conſpired 30againſt the Goſpell, and would hauehave other men to ſtande to their accuſtomed faſhion: it is not ment that their ancientneſſe ſhuld ſhet God and his word out of the dores, or that yong men ſhoulde bee letted to maynteine the truth, although that the olde men ſet themſelues againſt them, and would hauehave all other men to holde themſelues to their cuſtomes, bycauſe they hauehave mainteyned the euil a long time. For thoſe to whome God hath giuen better grace ought to ſteppe vp againſt them. Howebeit, it behooueth vsus to paſſe further: and if any man ſay vntounto vsus, 40howe nowe? It is aboue a hundred yeares ago ſince oure fathers and forefathers hauehave lyued after that ſorte: or it is fiue hundred yeares, yea or a thouſand yeares ago ſince theſe things hauehave beene obſerued, and ſince menne hauehave hilde them for a lawe and infallible rule: I ſay if men alledge this antiquitie of time: yea or if a man ſhoulde alledge from the creation of the world: yet muſt not Gods truth bee oppreſſed vnderunder that ſhadowe. So then wee ſee nowe, that to bee modeſt, it behoueth vsus not to be blynde Buſſardes, but to keepe a meane and meaſure. And this is 50it whiche Eliu meeneth by adding, I ſayde age ſhall ſpeake, and the multitude of yeares ſhall vtter knowledge. But it is the ſpirite of God that owelleth in men, and the inspiration of the Almightie giueth vnderſtanding. Marke howe the order of nature goeth afore: that is to witte, that we muſt giuegive care to our elders: For when men chooſe gouernours in a Citie, or in a Countrey, if they ſhoulde take yong light headed and braineleſſe fooles, which hauehave no skill to gouerne their owne perſons, the choſing of ſuch to be their Iudges and leaders, were a peruerting of the order of nature, 60yea and it were a ſhame, and it might ſeem that men intended to ſpite God as often as it were ſo. Then if men which might chooſe ſettled perſonages and men of great grauitie and ripeneſſe, would let them ſit ſtil in their houſes, and in the meane while take phantaſticall fellowes, and little Snales of one nightes growth, and and ſet them in the ſeate of Iuſtice, when as they knowe not what it meeneth: It were like, as if men ſhould marrie little babes. It would pleaſe them well to be married, bycauſe it would be ſayde vntounto them, you ſhall eate roſt meate and paſtycruſt, and that would like them, verie well. But were it therefore a mariage? Euen ſo (ſay I) is it with thoſe that are ſette in the ſeate of Iuſtice, and hauehave neyther skill not witte, but are worſſe than babes, bycauſe men had not a conſideration to choſe ſuche as were of more grauitie and experience. Therefore it behoueth the order of nature to bee obſerued firſte of all: whiche is, that when wee hauehave men of yeares whome God hath indued with grace, then they ſhould be put in office to guide others, and the yonger ſort humble themſelues vnderunder them. For it is a ſhame that yong men ſhould take vponupon them the roome of their elders, and diſdayne to receyue inſtruction at the handes of thoſe that hauehave liued long. This pryde bindeth not it ſelfe againſte mortall men, but is a reſiſting of God, who hath ſettled the order of nature, and would hauehave men to obſerue it. As much is to be ſayde of vsus preachers, and of the ſtate of bearing abroade, and publiſhing Gods word: for when there is a well tryed man of good experience and knowledge: If men vouchſafe not to bee ſerued with ſuch a one, but take a yong man at auenture: what a thing is it? Therefore it behoueth vsus to hauehave the ſame order in eſtimation. Neuertheleſſe there muſt no generall rule be made of it: for oftentimes it may come to paſſe, that God ſhall giuegive much more grace to yong men, than to ſuche as hauehave lyued double their time. And therefore the ſayde order which wee hauehave ſpoken of, muſt not hinder the ſpirite of God, that hee ſhould not bee receyued where hee ſheweth him ſelfe, and his giftes bee applyed to good vſe, according as hee diſtributeth them. And that is the cauſe why Saint Paule choſe Timothie, though there were many elder men at that time. For when hee had ſeene that excellent man (as who had the recorde not onelyonly of men, but alſo of the holie Ghoſt) he preferred him before thoſe that were elder. Euen ſo dealeth Eliu heere: who after he had hearkened vntounto others, ſayth, hee knewe that it is the ſpirite of God which is in men: as if hee ſhould ſay, true it is, that we muſt not iudge that olde men doe dote, excepte wee knowe howe the matter goeth: neyther muſte wee fayle to giuegive them roome and place: but we muſt yeelde ſuch honour to their age, as to ſay, well, the man that hath ſeene much, is able to teache vsus. But if we perceiue that he diſcharge not his dutie, or that he hath loſt his time which he hath liued in the world: then if the ſpirit of God be in a yong man, it behoueth him to put forth him ſelfe. Then let vsus mark wel, that the obſeruing of the order of nature, muſt not be alwayes with ſuch condition, that when God indueth them with any giftes of grace, they ſhoulde not ſerue his Church, or that they ſhould not teach, not onelyonly their equals and companions, but alſo euen the oldeſt mē of all. And conſequently, the rich men muſt not ſticke to their age, and therevpon be vnpacient, and reiect all warnings, to ſay, howe nowe? I hauehave liued a long time, and p. 619ſhall a yong ▪ladde teach me my leſſon? No, but let them thinke thu… with them ſelues: I ought too hauehave profited in ſuche wi…e, as I might hauehave beene a leader of others: but I ſee ne…we, that I hauehave need to bee led my ſelfe: I am a yong chylde in compariſon of thoſe that ſhoulde hauehave beene taught by mee. And ſeeing it is ſo, that God hathe diſappoynted mee of the grace that was requiſite in a leader: it behoueth mee too bee a ſcholler and not a mayſter. Yee ſee then that olde men ought too yeelde themſelues too conformitie, when they ſee that God hath gyuen 10larger giftes of grace too thoſe that oughte too followe them, and not too goe afore them. Nowe hauehave wee a good doctrine too put in vre, whiche wee gather of the thinges ſette downe heeretofore: whiche is, that for the better conceyuing of the thing which is conteyned here: let vsus marke that Eliu in ſaying that it is the ſpirit of God whiche dwelleth in men: ment too expreſſe, that when it pleaſeth God that one man ſhall bee of greater vnderſtanding than another: it is a ſpeciall gifte which he granteth as it were for a priuiledge. True it is, that generally 20God hath made vsus all reaſonable creatures: and that is the thing wherein wee differ from the brute beaſtes. God then hath gyuen ſome diſcretion, and vnderſtanding to all men withoute exception: and yet notwithſtanding wee ſee that ſome are ſlowe and dull, and otherſome quicke witted, ſome are phantaſticall, and otherſome are of good grauitie. VVhereof commeth that? Let vsus vnderſtande that God holdeth his giftes in his hande, and dealeth them at his pleaſure, too whome hee thinketh good. This is it that Eliphas mente too expreſſe in this 30place, too the ende that men ſhould not thinke them ſelues too hauehave it by naturall inheritaunce from their mothers wombe, nor as a thing belonging to them of dutie, nor as gotten by their owne purchaſe. Beholde, Eliu telleth vsus that God hath created vsus all: and true it is, that wee hauehave ſome reaſon: howebeit but by meaſure. Yet notwithſtanding if a man hauehave knowledge and wiſdome: it behooueth him to knowe, that God hath reached oute his hande vntounto him peculiarly, and that therefore hee is the more beholden and bounde vntoo him. And this is 40ſayde vntounto vsus, too the intente wee ſhoulde not bee exalted with pryde, nor thinke oure ſelues too bee the more worth, bycauſe wee hauehave knowledge and vnderſtanding: But that wee ſhoulde conſider, that for as muche as it hath pleaſed God to giuegive vsus that grace, it behoueth vsus to walke in ſo muche the greater feare: For wee be ſo much the more in dette: and therewithall his giuing of his benefites, is too the ende wee ſhoulde communicate them with our neyghbours. Therefore if we can not vſe them too the glorifying of oure God, and too the edifying of 50ſuche as hauehave neede of them: it is cortaine that wee are ſo muche the more blame worthy. This is it that wee hauehave to marke here for one poynt. And further, it behoueth vsus alſo too make compariſon heere betweene two degrees: that is too wit, that if it bee God that giueth ſpeciall vnderſtanding vntounto men, too diſcerne things that pertaine too this tranſitorie life: what is too bee ſaide of the doctrine of the Goſpell, and of the true and pure Religion? HaueHave wee thoſe of nature? Can wee purchaſe thoſe by our owne trauell? Alas, wee muſt needes come farre too 60ſhorte. If it fall out that a man bee a good ſchoole maiſter too teach chyldren, or a good Aduocate or Phiſition, or a good Marchant of a Citie, or a good laborer in the countrey. It is continually the ſpirite of God that worketh in all theſe things. A man ſhall hauehave neede too bee ſharpe witted, in ſome one thing more than in ſome other: like as there is required a greater skill in ſome handycraftes, than in marchandize. Nowe then, euen in all theſe things which ſeeme too bee common and of no value in themſelues, God muſt bee fayne too diſtribute his holie ſpirit vntounto men. But if wee come to the doctrine of the Goſpell: there is a wiſedome that ſurmounteth all mans vnderſtanding: yea and is woonderfull euen too the verie Angelles. They bee the verie ſecretes of heauen whiche are conteyned in the Goſpell. For it concerneth the knowing of God in the perſon of his ſonne. And although oure Lorde Ieſus Chriſte came downe heere beneath: yet muſte wee comprehende his godlie Maieſtie, or elſe wee can not grounde and ſeetle oure fayth in him. I ſay it concerneth the knowledge of thinges that are incomprehenſible to mans nature. Nowe if God muſt bee faine too deale his ſpirite in reſpecte of the handicraftes and worldly trades that concerne this tranſitorie life: muche more ought wee too thinke, that oure owne ſharpe witte is not able too knowe the things that concerne God and the ſecretes of his kingdome, and that it behoueth vsus to bee taught by him, and in the meane ſeaſon too become fooles in reſpecte of our ſelues, as Saincte Paule ſayeth, that wee may bee partakers of that wiſedome. I or this is the ſentence that is giuen thereof: namely that the naturall man doeth neuer comprehende the doctrine of God: that is too ſay, as long as men abyde in their owne naturall kynde, they neyther knowe what God is, nor can at any time taſte of his worde, but (which worſe is) it is follie too them as Sainct Paule ſayth: For to their ſeeming it is an vnreaſonable doctrine: and therefore it is the only ſpirite of God that gyueth vsus fayth and inlightneth vsus. And this ought too bee well marked. For when wee ſee there are ſo fewe that know God, yea and that many men whiche are well ſtricken in yeares, and hauehave liued long time in the worlde, are ſtarke madde in their Superſtitions, and fight feercely againſt the doctrine of the Goſpel: oftentimes it dazeleth our eyes, and we are amazed at it. Yea, but heere is a texte which ought too arme vsus againſt ſuch ſtumbling blockes. It is the ſpirite of God which dwelleth in men: It is the inſpiration of the Almightie that giueth vnderſtanding. Do we ſee wretched men blinded, & ſo plunged in ignorance, as they cannot come to the Goſpel? Let vsus not maruell at it. And why? For it is mans naturall kind, not to diſcerne any whit of Gods ſecrets, vntill wee be inlightned. But contrariwiſe when wee ſee a man that knoweth God (whether he be yong or old) or if we ſee an olde man that hath bin ſaped a long while in the dotages of Papiſtrie, come too right Religion, let vsus aſſure our ſelues that God hath wrought a miracle in that cace. Alſo if wee ſee yong folkes come to it, let vsus aſſure ourſelues that God draweth them to him after a maruellous faſhion. For they do not eaſily receyue the yoke, bycauſe they bee full of preſumption as I ſayd afore. Then if God tame them, and make them teachable, it is his mightie hand that hath brought thē vntounto it. And ſo we ſe, that this text ought to ſerue vsus in two things. The firſt is, that ſeeing that by p. 620our wit can neuer reach ſo highe as to knowe God or his truth: we ought to put our owne reaſon from vsus, and to renounce it vtterly. And that is the thing whiche Saincte Paule termeth too bee made a foole. Then if we will hauehave our Lorde to fill vsus with his wiſedome: it behoueth vsus to become fooles: that is to ſay, wee muſte not bring anye thing of our own, nor weene our ſelues to hauehave one thing or other: For that were a ſhetting of the doore againſte God. VVherefore if wee will hauehave God to continue the grace of his holie ſpirite, when he ſhall hauehave giuen vsus any 10portion of it: wee muſt learne to exalt and magnifie him as he deſerueth, and to acknowledge that there is not one drop of good vnderſtanding in vsus, till God hauehave put it into vsus. And agayne, the ſame muſt cauſe vsus to perſiſt alwayes in his obedience, and to walke in greate feare and carefulneſſe: ſeeing that if God ſhould quenche the light that he hath put into vsus, wee ſhould bee in darkneſſe, yea and in ſo horrible darkeneſſe, as wee could neuer get out of it. This is the firſte vſe of this place. The ſeconde is, that although wee ſee the greater part of the worlde goe 20aſtraye, and ſcarcely any man willing too ſubmitte himſelfe vntounto God: we muſt not thinke it ſtraunge that men ſhoulde bee ſo farre out of order, as too playe the wylde beaſtes. And why? For it is the ſpirite of God that gyueth vnderſtanding. VVherefore let the ſame bee a ground for vsus, to magnifie Gods grace the more, which we ſhall hauehave receyued: and therewithall let vsus not bee caryed awaye, thoughe wee ſee ſuche rebelliouſneſſe. And why? For men do but followe their owne kynde, they followe their owne heade, and in the meane while reſiſt God: and that 30is bycauſe the doctrine of the Goſpell ſurmounteth all mans reaſon: and God muſt bee fayne too worke by his holie ſpirite in opening their eyes, or elſe they ſhall abyde continually in their beaſtlyneſſe. Finally, Eliu concludeth therevpon, that great men are not alwayes wiſe, and that ſometimes aged menne hauehave no vnderstanding, skill, nor diſcretion, more than other men. Truely Eliu meeneth not heere to peruert the order of nature. For hee hathe proteſted heeretofore, that hee woulde hearken to the aged, and was willyng to ſubmitte himſelfe too theyr 40doctrine. But he meeneth that which I hauehave touched alredie: namely that God is not bounde too age, nor to the ſtates and qualities of men. VVhen it pleaſeth God too aduaunce a man too dignitie, if hee will hauehave him to ſerue for the welfare of his people, hee indueth him with grace to be able to diſcharge his office: otherwiſe he leueth him deſtitute, and the higher that a mā is in degree, the more ſhall hee bee knowne to bee a double beaſt. As for example, If there bee a man choſen to preach Gods worde, and God bee mynded to ſhewe fauoure to his Churche: hee 50will indue the ſayde man with his ſpirite, hee will gyue him vnderſtanding of his worde, and hee will graunt him cunning and skill to apply it to the vſe of the people, and too gather good doctrine of it: and finally, hee will gyue him zealouſneſſe and all other things that are requiſite: and hee will ſhewe him ſelfe ſo manifeſtly in that behalfe, as wee may ſay, that hee hath a care of vsus, for that hee diſtributeth his graces after that ſorte vntounto menne, in the things that are requiſite for our welfare. As muche is to ſaye of them that ſitte in the ſeate of iuſtice: according 60as they hauehave neede that the ſpirite of God ſhoulde bee doubled in them, ſo alſo when God intendeth to bee ſerued by them, hee giueth them a mightie power too diſcharge their dutie. Contrariwiſe, if God bee …g…ie with vsus: then they which ſhal hauehave the preaching of his word, ſhall bee beaſtes withoute vnderſtanding, and men ſhall deſpiſe them for diſguyſing thinges, ſo as the good doctrine ſhall bee defaced, and defyled by them, and (too bee ſhorte) ſcarſely ſhall they bee good ſchollers, and therefore muche leſſe good Mayſters. Yee ſee then what Eliu ment to ſhewe in ſaying, that the great men ſhall …t always bee wyze, nor the aged men alwayes the men of best vnderſtanding. As if hee ſhoulde ſay, wee muſte not make a generall rule too ſay this man is aduaunced too hie eſtate and authoritie, and therefore hee muſte needes bee a man of knowledge: wee muſte not gather any ſuche conſequent of it. And why? For God can well forſake the great ones, ſo as they ſhall become groſſe beaſts, and the longer they ſhall hauehave liued, they ſhall but hauehave miſpent the more breade in beeing fed at Gods coſt, in ſo muche that it had beene better (as you woulde ſay) that an Oxe had beene fed with it. For it had beene better beſtowed. So then let vsus learne, that for as muche as God diſtributeth hys ſpirite to thoſe whome hee intendeth to apply to his ſeruice: they ought ſo muche the better to imploye themſelues carefully and in the feare of God. And if they doe otherwiſe, it will appeare that thoſe which were taken to bee wyſeſt, ſhall bee vtterly blinded, ſo as they ſhall not know God, according as God threatneth by his Prophet Eſay, ſaying, that the aged ſhall not ſee any whit, and that the wiſe ſhal become brutiſh and vtterly dul. VVe ſee thē howe God declareth a muche more horrible vengeance againſte the great men, olde men, and gouernoures, than againſte the common people. Heereby wee bee warned, that wee muſte not attribute an infallible authoritie too them, as though they coulde neuer errenor miſgouerne others. Nowe if God doe blinde the olde men, greate men, and ſuche as are in authoritie after that ſorte: what ſhall become of them (I pray you) if God giuegive them not his holie ſpirite? And let vsus marke well the cauſe why God maketh that threatning. It is for mennes hypocriſie, bycauſe they ſerued him but for countenaunce ſake, and their hearte was farre from him, ſo as they proteſted too ſerue him with their mouth, and in the meane while gaue them ſelues to the traditions of menne: that is too ſaye, God raigned not alone ouer them by his worde, but men had their owne ſcope. But God can not abide that his authoritie ſhould bee ſo diminiſhed. And that is the cauſe why hee ſayth, I will binde the wiſe, and take away vnderſtanding and reaſon from the aged. VVherefore if wee deſire to hauehave God to gouerne vsus, and too reigne among vsus, and to inioye the gracious giftes that are neceſſarie for our ſaluation: let vsus learne that it behoueth vsus to yeelde him the dominion and ſoueraintie ouer vsus, and all of vsus both great and ſmall, muſt ftame our ſelues to his obedience. Furthermore, let vsus take his worde for our rule, and ſuffer our ſelues to bee gouerned by it: aſſuring oure ſelues that otherwiſe wee muſte not looke that the holie Ghoſt ſhall worke in vsus. And therefore let vsus ſeeke all the meanes that can be to be taught. God woulde that there ſhould be ſhepeherdes in his Church to preach his word, and that wee ſhoulde receyue correction and warning at p. 621ſhould be ſhepeheards in the Church to preach his word, and that wee ſhoulde receyue correction and warning at their handes. Is not this done ſo throughly as it ought to bee? Let vsus praye God to ſupplie that defaulte. VVherefore let vsus walke in ſuche humilitie, as oure whole deſire may be, that God ſhould hauehave all preheminence ouer vsus, aſſuring oure ſelues that wee can hauehave no further reaſon nor vnderſtanding, than wee bee inlightned by his holie ſpirite. That is the meane whereby hee will neuer ſuffer vsus to bee thruſt out of the way, but when hee hathe once 10begun to guide and teach vsus, he will make vsus grow ſtronger in all wiſedome, according as Sainte Paule ſayth, that ſeeing that God hath once begon in vsus, he will not ſuffer vsus to want any thing, vntill the latter day, at whiche time wee ſhall hauehave full knowledge of the things whiche wee knowe as nowe but in part.

Now let vsus fall down before the face of our good God with acknowledgement of oure ſinnes, praying him too make vsus ſo to perceiue thē, as we may be vtterly beaten downe in them, and ſpecially that knowing what a number of wantes and miſeries bee in vsus, we may pray him to reforme vsus and clenſe vsus from all our ſpots, and make vsus ſo pure by his holie ſpirite, as hee maye alwayes acknowledge and auowe vsus too bee his children: and that wee alſo on our ſide may ſerue and honour him as our father, and ſhewe ſuch brotherly louelove one towardes another, as he commaundeth, ſo as we may ſeeke nothing but to exalt his holy name among vsus, and eueryevery of vsus in his degree too yeelde him his due honour. That it may pleaſe him to graunt this grace, &c.

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

11 Beholde I hauehave vvayted for your vvordes, giuing eare vvhile you prepared youre ſelues and ſought out your reaſons.

12 Then I conſidered you, but there vvas none of you that diſproued Iob, or that anſvvered his vvordes.

13 But to the ende you maye not ſay, vvee hauehave founde vviſdome: God hath caſt him, and not man.

14 Hee hath not directed his vvoordes vntounto mee: neyther will I anſvvere him according to your vvoordes.

15 They vvere afrayde and anſvvered not, but left ſpeaking.

16 And I taryed, but they ſpake not: they ſtoode ſtill and anſvvered no more.

17 I alſo will anſvvere in my turne, and ſhevve mine aduice.

18 For I am full of matter, and the ſpirite of my belly conſtreyneth mee.

19 Beholde my bellie is as the vvyne that hathe no vente, and as the nevve Barrelles that burſt.

20 Therefore I vvill ſpeake and hauehave a vent, I vvill open my lippes and anſvvere.

21 I vvill not novve accept the perſon of man, neyther vvill I giuegive titles to man.

22 For if I ſhoulde flatter, I can not tell vvhether my maker vvoulde deſtroye mee incontinently.

LIke as it was declared yeſterday that no man ought to put forth himſelfe too haſtily, but that we ſhoulde rather ſeeke too learne than to teach others, except neceſsitie cōſtrayned vsus: So now it is ſhewed vsus heere, that wee muſt not thruſt our ſelues into any vnknown matter, before we knowe well howe the caſe ſtandeth. And truely wee ſee 50that ſuch as will be diſputing of matters that are not wel knowne to them: do runne aſtray and ſpeake vntounto wardly, and therein we perceiue our owne want. Therefore we hauehave to marke what is ſhewed vsus heere by the example of Eliu: namely that we muſt not caſt forth any wordes at auenture, nor bee ouerhaſtie in giuing ſentence of things that are hidden from vsus, and whereof wee are not duely informed. True it is that this leſſon perteyneth cheefly to ſuche as are ſet in the ſeate of iuſtice: for they ought too examine matters throughly, before they iudge of them: 60neuertheleſſe, euerie man ought to obſerue the ſame rule in his owne behalfe. And that is the firſt which wee hauehave to marke heere, according to that which was declared yeſterday. And alwayes we ſee that which was ſayd: namely that whē Gods ſpirit gouerneth a man, then like as he giueth him zeale, and moueth him to religion, ſo alſo he giueth him skill and diſcretion, ſo as the one goeth neuer without the other: and if a man hauehave an vnruly zeale, it can not bee counted for anye vertue: but if Gods ſpirite raigne in him, he ſhall perceiue that thoſe things are inſeparable. And ſo much the more ought wee to praye God, that if he giuegive vsus the grace to mainteine his truth, he will alſo ſhewe vsus when it is time to ſpeake, and when to hold our peace, and that he will giuegive vsus vnderſtanding and reaſon, that we runne not at rouers through vnaduiſedneſſe. For it is too ſlender an excuſe, to ſay I thought I had done well, I tooke the matter to bee ſo. True it is that there is no man but he is ſometimes ouerſeen: and therefore ſo much the more ought we to take heede to ourſelues, and (conſidering the weakeneſſe of our owne wit) to ſeeke to bee gouerned by Gods hande, ſo as in the hauing a good zeale, wee may alſo hauehave reaſon to weeld and rule it well. p. 622Nowe let vsus come to that which Eliu ſaith. He declareth that his diſcours ſhall not be ſuch as the other mens were. Say not (ſaith he) we hauehave hauehave founde wiſdome: for God hath ouerthrowne Iob and not men. Here Eliu betokeneth that he will take another way in diſputing againſte Iob, than the other men had done. For what way hild they? Thou art afflicted by the hande of God (ſay they) and not without cauſe: and therefore it muſt be concluded, that thou arte a wicked man. Thine affliction is ſo great and vnmeaſurable, as there was neuer yet any man in the worlde ſeene 10to be ſo ſore preſſed as thou: and therefore is followeth, that thou paſſeſt al men in wickedneſſe. Lo what the foū dation was which Iobs freends toke in going about to reproue him. But Eliu proteſteth, that he will not take that way. And ſurely it is apparant, that if he had gone forward after that ſorte, it had ſtill made the matter worſe and worſe. For I hauehave told you, that Iob was able to maintein his ſoundneſſe, in that he had walked in the feare of God and not offended, in any thing, ſauing in that he could not ſettle his mind wholy to the obeying of God, but thought 20his afflictions ſtrange, howbeit in reſpect of the principall point, his cace was good and iuſt. Surely ſome mē vnderſtand this text, as though Eliu ſhould ſay, thinke not that ye ſhall become wiſe by holding your peace, and that god will confound him wel inough though mortal men meddle not with him. But if a man loke neerely to the matter, hee ſhall finde the naturall ſenſe to bee that which I hauehave ſpoken: namely that Eliu taunteth Iobs freendes. For he vpbraydeth them expreſly, that they thought themſelues to hauehave founde wiſdome, like as we commonly ſay in the 30Prouerbe, that a man thinketh he hath founde the Beane in the Cake, when ther is ſome ſubtile mening in a thing, and he windeth himſelf into ſome companie to put forth his opinion and deuice, bearing himſelfe in hande, that he hath an inuincible reſon althogh it be but fond & trifling. So ſpeaketh Eliu here. It ſemeth to you (ſaith he) that the knot of the matter is, that for as much as God hath preſſed Iob after that ſort, and puniſhed him ſo roughly: therfore hee is his enemie: you take that to bee ſo good and ſtrong a foūdation as can be: but it is nothing worth, according 40as I hauehave declared already, that although God do viſit a man, it doth not therefore folow that he is wicked. For albeit that God do threaten the tranſgreſſours of his law, to puniſh them both in their own perſons, & in their goods, & in their children: yet was not Iob perſecuted in that reſpect, but for another cauſe. Although God thretned the trāſgreſſors: it is not ment that he reſerueth not libertie to himſelf, to exerciſe the pacience of the faithful whē he liſteth, or that he may not ſhew himſelf rough towards thē, although he hauehave not a reſpect vntounto their offē ces 50which they hauehave cōmitted. VVherfore then? to humble them. If there were no other reaſon but that: It ought well to ſuffice. Beſide this, God will hauehave his ſeruants an example vntounto others. And moreouer it is needfull to mortifie their fleſhly affections. For oftentimes we hauehave ſecret vices in vsus, the which God remedieth beforehand. And ſomtimes when he ſendeth vsus afflictions, wee knowe not the cauſe, but hee ſeeth farre cleerer than wee. So then we muſt fully conclude, that God ſcourgeth the good, and ſuche as hauehave not prouoked his wrath, and 60that hee ceaſſeth not to ſhewe himſelfe roughe towardes them and too execute greate rygoure vponupon them, in ſo muche as it ſhall ſeeme that hee is mynded too ouerwhelme them vtterly. And is it therefore to be ſayd that men ſhoulde count them wicked? No: then is it a fonde argument: and although Iobs freends ground themſelues vponupon it, and thought to hauehave founde wiſdome in that behalfe: yet notwithſtanding I ſay it is but a childiſh thing. VVherefore concerning this texte, let vsus beare that thing in mynde which I hauehave touched heeretofore, which is, to behaue oure ſelues diſcretely when God afflicteth men, and not to iudge of them at auenture, that hee whiche is beaten with Gods rods is forthwith to be cōdemned, and that his ſinnes are to be meaſured by his afflictions. For it were a raſhe and vnwiſe proceeding too make a generall rule of it. Howe then? Let vsus vnderſtande, that God hath diuers reaſons to afflicte menne. True it is that it is his ordinarie iuſtice too puniſhe ſinnes: Neuertheleſſe, ſometimes it is his will too trie the obedience of good men, and of ſuche as hauehave ſerued him and applyed their whole indeuer too followe his commaundementes: yea and thoſe ſhall be handled with greater rigoure, than the wicked. And why? For God intendeth to teache them what it is too bee humble and obedient. Seeing the cace ſtandeth ſo, it behoueth vsus to refraine from haſtie iudgement when any man is afflicted. For God will alſo preſerue his ſeruantes from the temptation that hee ſendeth them. True it is that if they hauehave by any meanes prouoked him too diſpleaſure, hee remedieth that euill by afflicting them. Nowe ſhall wee therevpon iudge, that ſuche as are handled roughlieſt, are the wickedeſt. VVhat a thing were that? See yee not that wee ſhould proceede cleane backwarde from God, and quite contrarie too his intente and purpoſe? Furthermore let vsus applye this, as well to oure neighbours, as to oureſelues. If wee ſee men that are afflicted with many miſeries: let vsus firſte looke vntounto their life, and not bee haſtie too giuegive ſentence vponupon them, but conſider howe they hauehave liued. If a deſpizer of God, an vnruly perſon, a man giuen to outrageous vices, bee greeuouſly puniſhed: let vsus acknowledge, that therein God ſheweth vsus as it were in a picture, what hys vengeance is. And there we hauehave a iuſt occaſion to iudge. why ſo? For the thing it ſelfe ſpeaketh. VVhen a man hathe deſpized God and ſpente his whole life diſorderly, and we ſee that God ſcourgeth him. In that behalf there is no doubting, the matter it ſelfe is not darke nor difficulte. So then oure iudgement ſhall not bee ouerhaſtie, if wee proceede after that ſorte. But contrariwiſe, if wee hauehave ſought for the reaſon why God afflicteth men, and ſee none: (as if ſome man had walked vprightly:) in that cace we muſt brydle our ſelues. And why? For we know not Gods purpoſe, vntill hee ſhewe it vntounto vsus. Lo howe we ought to iudge in reſpecte of others. And herewithall when we ſee the wicked puniſhed as they hauehave deſerued, let vsus not onelyonly condemne them, but alſo applye the ſame to oure owne vſe, according as Saincte Paule ſheweth it: whiche is, that wee ſhoulde walke in the feare of God, and take warning by other mennes harmes. Beholde, God puniſheth VVhoremongers, Theeues, and Rebelles: and that is to the ende that wee ſhould learne too walke in his obedience, and not prouoke his wrathe, as thoſe did whome wee ſee ſo roughly handeled. This p. 623then is the thing whiche wee hauehave too doe, when God maketh vsus to beholde his vengeance, in ſuch as hauehave bene vtterly rebellious againſte him. But if wee ſee the good men viſited: it behoueth vsus to thinke: Alas, if the greene tree bee caſt into the fire, what ſhall become of the drie? VVhen wee compare oure ſelues with ſuche as are in a manner halfe oute of this worlde alreadie, wee ſhall ſee verie greate vertues in them, and yet notwithſtanding they are handeled muche more greeuouſlye than wee. Therefore wee muſte needes ſaye, that God beareth with 10vsus. For if hee pytied vsus not, what ſhoulde become of vsus? And when wee bee wakened by that meanes, let vsus aſſure our ſelues, it is not too the ende wee ſhoulde take the more libertie to doe euill: but to reſtreyne vsus, and as it were to tye vsus vp: too the intente wee ſhoulde ſubmit oure ſelues wholly vntounto oure God. VVhen wee hauehave ſo conſidered the ſcourges and afflictions that God ſendeth vponupon oure neyghbours: let vsus on oure ſide (when oure turne commeth about too bee puniſhed at Gods hande, yea euen for oure ſinnes) acknowledge that there 20needeth no other witneſſe than oure owne conſcience, which alſo is a ſufficient Iudge too condemne vsus. But if afterward God be at any time rough to vsus, and we ſee no reaſon why: yet let not our heartes fayle vsus, neyther let vsus vexe our ſelues in diſputing with God though hee doe not as wee woulde hauehave him: but rather let vsus learne too comfort our ſelues. And although God ſeeme to bee our mortall enemie, and to thunder againſt vsus: yet notwithſtanding let vsus truſt in him, as wee hauehave ſeene Iob ſpeake heeretofore. Thus yee ſee howe we ought to be diſcrete 30in iudging of the chaſtizementes that God ſendeth vsus, and alſo that we ought to be verie mylde towardes oure neighbours. This is the thing that we hauehave to beare away in this ſentence of Eliu, when hee ſayeth, that it is a follie for men to gaze ſo much at the preſent afflictions, as too ſay, that bycauſe Gods hande is rough, harde, and ſharpe vponupon a creature, therefore hee vtterly ouerthroweth him. I ſay we muſt not followe that for a generall rule. And why? For wee ſhould be beguyled at all aſſayes, as I hauehave ſhewed alreadie. Nowe herevpon Eliu vpbraydeth Iobs 40freendes, that they were confounded. I wayted (ſayth he) and they ſpake no more, but gaue ouer their talke. Heereby he betokeneth, that they were confounded, bycauſe they were euill grounded: For wee knowe that the truth is alwayes inuincible. True it is that he which hath a good cace, ſhall not alwayes be heard: For wee ſee that a good cace may bee oppreſſed by braineleſſe and frantike folke when they hauehave their full ſcope. For they ſtoppe the mouthes of ſuche as hauehave iuſt cauſe to ſpeake. But when thinges goe orderly, if a man hauehave a good cace, God gyueth 50him wherewith to mainteine it: For truth (as I ſayd) ſhall hauehave the vpper hande. So then it is not for naught, that Eliu taunteth Iobs freendes, who were confounded in the middeſt of their way. VVherfore let vsus aſſure oure ſelues, that when we knowe throughly that a thing is true, God will alſo giuegive vsus argumentes and reaſons too mainteine it, to the ende we be not vanquiſhed by ſuche as laboure to beate downe the truth, and to turne it into a lye. God I ſay will ſo ſtrengthen vsus, as wee ſhall neuer bee deſtitute of reaſon. And this is a doctrine well worthy 60to bee marked. For what is the cauſe that oftentimes wee dare not vndertake a good quarell, but for that wee hauehave not the ſtoutneſſe and skill too reſiſt ſo ſtedfaſtly as were requiſite? Nowe to the ende that ſuche fearefulneſſe ſhould not hinder vsus from beeing zealous in mainteyning the truth as wee ought to do: let vsus marke that God forſaketh not thoſe that hauehave courage too maynteine good caces, but giueth them victorie in the ende. Yea, and although they bee oppreſſed by ſubtiltie and wilyneſſe (as it may ſo come to paſſe as I hauehave ſayde:) yet notwithſtanding they ſhall neuer bee cōnfounded howe ſo euer the worlde goe. Then let vsus truſt to this promiſe, and referre oure ſelues vntounto God, and wee ſhall finde that this is not ſayd in vaine. True it is, that aboue al things, it behoueth vsus to diſcern whether the cace that we maintein bee good or no. For God puniſheth the lightneſſe of ſuch take matters in hande before they knowe why or howe. He leaueth them aſſone as they hauehave opened their mouth, and they become laughingſtockes vntounto all men. Beholde the iuſt rewarde of ſuch as are ouerhaſtie in putting forth themſelues. But when wee bee ſure of the goodneſſe of a cace, let vsus reſt vponupon that whiche is ſayde vntounto vsus heere: that is too witte, that God will ſo ſtrengthen vsus, as wee ſhall not bee ouercome. And furthermore, when wee ſee ſometimes that ſuche as ought to mainteine a good cace, play the goſlings, and ſtand as if they were deade and abaſhed: let vsus marke that God puniſheth ſuch fayntheartedneſſe, and giueth them not ſuch courage as they ought to hauehave, bicauſe they called not on him, nor hung vponupon him, for ſo muche as they thought not the holie Ghoſte able ynoughe to giuethem ſtrength. So then this vnbeleefe ſheweth it ſelfe now adays, in that if there be a good cace, it ſhall be thruſt vnderunder foot. Ye ſee that the wicked hauehave courage inough and to much, to ſet forth their lies, and to withſtande the comming forth of the truth. And why? For the wicked fayle not too apply too ſtrayne them ſelues too the vttermoſt too ouerthrowe all things, and too bring matters to confuſion: & in the mean while no man ſetteth himſelfe againſt them, at leaſtwiſe with ſuch courage as were requiſite. And why? For ſuch as are willing to do well, and hauehave ſome affections, are notwithſtanding faint of beleefe. But ſurely if they truſted in God, he wold not ſuffer all things to bee confounded as they bee. Thus ye ſee what we hauehave to conſider when Eliu taunteth Iobs friends for being confounded. It is as much as if he ſhould ſaye, that thereby it was apparant, that they had an euill cace, and that they had made a wrong matche againſt Iob. And hee addeth, that hee alſo will ſpeake in his turne. This worde Alſo ought to be well weyed. For thereby Eliu betokeneth, that hee putteth foorth his aduice in due time. VVhy? I hauehave tolde you alreadie, that bycauſe hee was a yong man, he ought to hauehave yelded reuerence to the aged: For otherwiſe it had bin a peruerting of the order of nature. Therefore it behoued this modeſtie to goe before, and that Eliu ſhould ſuffer his elders to ſpeake, and he to heare them. That done, for as much as God giueth him the grace to diſcerne the cace better than they had done, he alſo ſpeaketh in his turne. VVee ſee then that hee runneth not a heade, that is to ſay, he thruſteth not himſelfe into the matter at aduenture: but holdeth his peace till conuenient time ſerueth, and then ſpeaketh. And this is a poynt which we ought to mark verie well. For we know p. 624that in Gods Church all things ought to bee handled orderly and comely, as Saint Paule ſayth. Therefore there are two things requiſite in the manner of teaching: Firſt, that order bee obſerued: and ſecondly, that the order be matched with honeſtie, ſo as the things may bee comely and conuenient. Seeing it is ſo, let vsus beare in mynde the example of Eliu, and let vsus holde vsus to the doctrine that Saint Paule giueth vsus in the ſayde texte: whiche is, that there be no diſorder amongeſt vsus, according alſo as Sainct Paule ſayth in another ſtreine of the text by me alledged, 10that althoughe God hauehave rayſed vp many Prophetes in his Church, and that there be many which hauehave skill too ſpeake, yea and alſo wherwith to teach: yet notwithſtanding it is not for them all to vtter forth what is giuen thē. For it behoueth that there be order and meaſure, and alſo there is a certaine honeſt comelineſſe to be kepte. That therefore is the thing which is ſhewed vsus heere in the example of Eliu, when he ſayth that he will ſpeake, yea, but that is when he ſeeth that things are miſordered, and that Iobs freendes had diſguiſed the truth, and that they had 20mainteined an euill and falſe principle. For although they vſed fayre and apparant reaſons to colour the matter with all: yet notwithſtanding the foundation whervpon they builded, was not good. And Iob alſo on his ſide, althoughe his cace were iuſt, yet notwithſtanding did handle it amiſſe, and vſed many wandring wordes. Therefore after that Eliu had hearkned quietly, nowe when he ſeeth that God giueth him an entrance and acceſſe: he vſeth it. And beſides this, hee is alſo conſtreyned to doe ſo, according as he ſheweth when hee addeth that his heart is greeued, 30and that hee is like to a caske full of newe wine. If a man put newe wine intoo a Caske and cloſe it vp, and giuegive it no vent: the caske burſteth when the wine boyleth. Euen ſo ſayeth Eliu that his mynde is ſhet vp as if a caske were full of newe wine, and coulde holde no longer, but muſte needes burſt out. Heereby hee meeneth that neceſsitie conſtreyneth him to put forth his opinion, to the end that the cace which had beene euill debated, might nowe bee ordered by reaſon. And bycauſe Eliu ſpeaketh heere with great vehemencie: ſome perceyuing not the cauſe, hauehave 40thought him too bee a man of a loftie mynde, and full of boſting. But firſt of al we ſee, that God condemneth him not. VVhereas he condemneth Iob and his freendes, and ſheweth that all of them had doone amiſſe one way or other: yet notwithſtanding Eliu is iuſtified. Nowe ſeeing that God condemneth him not: what mortall man ſhall take vponupon him the authoritie to iudge aboue God? Therfore that is great follie. Moreouer, this muſt not bee thought ſo ſtrange a thing. For we muſt not beare in mynde, howe it hath beene declared heeretofore, that Eliu was 50not as one of the Prophetes that were in Gods Church. After that God had publiſhed his lawe by the hande of Moyſes, hee promiſeth alſo, that the people of Iſraell ſhould neuer be deſtitute of Prophetes. For it is written in Deutr. thou ſhalt not goe to Sorcerers, nor Soothſayers: thou ſhalt not ſeeke for ſuch reuelations as the Heathen do: Thou ſhalt not run after witchcrafts, and other vaine ſciences: neither ſhalte thou aske counſell at the deade. For thy God ſhall alwayes rayſe thee vp a Prophete in the middes of thee: as if hee ſhould ſay, the heathen 60men ſeeke and ſearch many wayes to be taught. And why? For they knowe not where they be: they hauehave no Prophete, nor any certeyne doctrine to leade and guyde thē. But it is not ſo with you (ſayde God to the children of Iſraell:) I will alwayes giuegive you ſome Prophete, ſo as I will dwell familiarly among you, and my truth ſhall bee knowne vntounto you. Thus then there were Prophetes in the Churche of God according to his promiſe: and that was continually a common thing. But Eliu dwelled amōg ſuch folke as had not the lawe and promiſes of God, neyther did our Lorde make any couenaunt with thoſe people. For either they were before the lawe, or elſe they were among Idolaters, according as I hauehave told you, that Thare and Nachor (who were the great grandfathers and aunceters of Eliu) were Idolaters. Seeing then that Eliu was inſtructed by God with skill too ſpeake as wee hauehave ſeene, the ſame was an extraordinarie matter. And therefore we muſt not thinke ſtrange, that there is a great operation in him, and that God ſheweth heere an vnaccuſtomed power, and that Eliu alſo feeleth him ſelfe as it were chaunged. For to the intent that Propheſies ſhould hauehave the more authoritie, wee ſee that God hathe at times ſet ſome apparant markes in them. Like as when God called Saule to the kingdom, he ſo changed and renued him, as he ſeemed to be …ite and cleane another man than he had beene afore. And the texte it ſelfe ſayth, is Saule alſo among the Prophetes? Then if God ſo touched thoſe Prophetes too the quicke which were called to that ſtate according too his promiſe, and that the ſame was a cuſtomable order: I ſay, if he chaunged them in ſuche wiſe, as it appeared that they were as menne rauiſhed: muche more reaſon is it, that when he wrought in a heathen man which was out of his Church, there muſt needes be ſome notable marke in that behalf, ſo as the world might know that Gods hand was vponupon him. Howebeit, for as much as the Diuell is alwayes an Ape of God and a counterfayter of his workes: the like befell to the falſe Prophetes alſo of the Infidelles, whiche brought them reuelations in the name of their Idols. For they alſo were rauiſhed. VVhen a man came to inquire of any ſecrete thing at the Idolles which had the fame and renoume of foretelling things to come: they had there their Prophets eyther men or women, whiche were as it were halfe deade, when they ſhoulde anſwere ſuche as came to inquire of them. They drewe out their wordes like thoſe that were falne intoo the falling ſickneſſe: they fomed at the mouth, and their eyes turned in their heades. And this was done purpoſely, bycauſe the Diuell would bleare the eyes of ignorant wretches, and ſot them after ſuch a faſhion, as they ſhould be moued to reuerence, whether they would or no. As howe? Needes muſt this bee through a heauenly power (did folkes ſay) ſeeing that men and women are ſo changed. But (as I ſayde) all this was doone by Satans pollicie, who through a certeine ſlight did counterfait Gods workes, and ſo diſguiſe himſelfe after that ſort, to the end that men ſhoulde not diſcerne, but rather thinke that thinges which came from hell, proceded from heauen. Neuertheleſſe we ſee wel, that the cauſe why we ought not to think it ſtrange that Eliu had ſuch a vehement pang in his mind: was for that God had ordeined him of purpoſe, too vndertake the incounter againſt Iob and his freends. Yea and it was requiſite that God ſhould woorke after a newe faſhion p. 625in this man. And why? For youth of it ſelfe ſhall not be heard among men, bicauſe that old men make great account of their age, and thinke themſelues to be of great abilitie and wiſdome: and that maketh them ſo much the more arrogant. For by meanes thereof, they are ſo forepoſſeſſed with a fooliſh opinion, as they cannot finde in their harts to be taught, but with great hardneſſe, and as it were by force. Therfore it behoued God to touch Eliu to the quicke, and to make a great alteration of mind in him, to the end that his doctrine might hauehave ſome entrance, & 10be receyued amōg his elders. To be ſhort, God mēt to authorize Eliu when he gaue him ſuch a vehemēcie of mind. But there is alſo the reaſon which I hauehave touched, namely that he ſawe the truth oppreſſed, inſomuch as Iob had mainteyned his quarell amiſſe although it was good, and the other men had diſguiſed things & made an euil foundation, abuſing the talke which concerned God, by alledging good and holy reaſons for the proof of a wrong principle which they had taken. Therefore at the ſight of this, he was moued with a zeale that he conceiued in himſelfe, 20and his heart did as it were boyle within him, & it would hauehave made him to burſt if he had not diſcharged himſelfe of it. This ought to ſerue vsus to double vſe. For firſt of all ſith we ſee that God hath printed ſuch a marke in the doctrine of Eliu, and that the heauenly ſpirite is apparant in his mouth: So much the more ought we to be moued to receyue his ſayings. For to what purpoſe hath God marked it ſo, but too the ende it ſhoulde hauehave the more reuerence among vsus? So then, foraſmuch as God hath put his Seale to the things which Eliu ſhall diſcourſe hereafter, 30and woulde that his doctrine ſhould thereby be made the more certaine vntounto vsus▪ let vsus not receiue it as the doctrine of a mortall man, but let vsus learne hereby to ſubmit oure ſelues vntounto it, and let vsus bee ſure that our fayth ſhall not be grounded vponupon the doctrine of a creature, but that it is God which ſpeaketh by the mouth of a man, and vſeth him as an inſtrument. Lo what we hauehave to marke. Howbeeit it behoueth vsus to paſſe further: namely that if the marke which was dimme in Eliu ought too ſerue to make vsus receyue his doctrine with fuller obedience: what is to 40be ſayd of the great and notable proofes, which God hath giuen vsus by his law, and by all his Prophecies? True it is that Eliu bringeth the pure worde of God, and that it behoueth vsus too take the things that proceede out of his mouth, as things that come of the holy ghoſt. And why? Bicauſe God hath ſtirred him vp to ſuch a vehemēcie. But if we conſider how God hath magnified and approued his lawe, and the doctrine of the Prophetes: wee ſhall ſee a faſhion that is much more mightie. For when the lawe was publiſhed, the ayre rored, the Skies were ſhaken with 50thunder and lightning, the Trumpettes ſounded in the cloudes, the earth quaked, the Mountaynes remoued as ſheepe at the voice of God, and (to be ſhort) there was no Element which gaue no recorde of that doctrine, in ſhewing that it was altogither heauenly. Alſo there followed miracles when the Prophet ſpake, & the heauenly power appeared alwayes with ſo great proofe, as ought to put out our eies▪ if we do not ſee it. And therfore ſeeing we know it was Gods will that that one onelyonly marke which he gaue vntounto Eliu, ſhould cauſe the doctrine of Eliu to be receiued 60as of ſufficiēt authoritie: let vsus vnderſtand, that when the law and Prophets come in queſtion, we ought to hauehave reaſō to be more moued & ſtirred vp, according as the thing which is ſpoken of Eliu, is but an appurtenance of the other. Thus ye ſee what we hauehave to mark in the firſt place. And in the ſecond it behoueth vsus alſo to marke, that lyke as Eliu was moued with zeale, when he ſaw men diſguiſe Gods truth and falſifie his worde: So muſt we alſo hauehave the like minde at the leaſt. Then if falſe Prophets …ſe vp to deface the good doctrine, if wicked men diſguiſe their blaſphemies to perſwade the world to deſpiſe God, & his worde, if an euill cace be mainteyned, or if men go about to ouerthrow right: let vsus not bee dumbe nor careleſſe, but let vsus hauehave the ſame vehemencie in vsus which is ſhewed vsus heere. For if we hauehave not this godly zeale towardes Gods truth, we ſhewe our ſelues to bee none of his children. And therefore let vsus marke well the example which is ſet foorth heere in the perſone of Eliu, yea and let vsus make compariſon betwene our ſelues and him. For if a man that was not brought vp in Gods ſchole, but was intangled among the infidelles, was moued with ſuch zeale when God touched him, that hee irned as if hee ſhoulde hauehave burſt, tyll hee had diſcharged his conſcience: I pray you what ſhoulde wee doo when God teacheth vsus ſo familiarly in his woorde? Can wee bee excuſed when wee yeelde not recorde vntoo him before men, at ſuch tyme as wee ſee goodneſſe defaced, yea and vtterly razed out: and yet ſet not our ſelues agaynſt them that do it? Then ſeeing that oure Lorde calleth vsus therevnto, and layeth ſuch a charge vponupon vsus: if we bee dumbe, and make no account of mainteyning the good, but rather doo helpe the wicked by our ſilence: are we not traytors to God and his truth? Yes doubtleſſe are we. So then it behoueth vsus to be moued the more, ſith we ſee that a man which had not bin inſtructed in the lawe of God, nor was of the bodie of his Church, had notwithſtanding ſuch an earneſt will to mainteyne the truth, and was in a maner inforced to it. True it is that this inforcement is willing. For when God intendeth too bee ſerued by men, hee caryeth them not away to make them go too it by conſtreynt. I meane his Prophetes and true ſeruantes: for hee will ſerue his owne turne by the wicked, whether they will or no▪ but I ſpeake heere, of thoſe to whome hee giueth his ſpirit of Prophecie: whome hee maketh not to ſerue him without giuing them a good will to do it. He coulde well ſpeake by the mouth of Balaam, and yet notwithſtanding wee ſee that Balaam was ſtill a deceyuer, and the holy Ghoſt ſetteth him forth too his reproche and ſlaunder. But as for Eliu, God ſtirred him vp as his Prophete, ſo as hee ſerued him with a good will, that is to ſay, he ouercame all lettes that might turne him away from mayntayning of the truth. So then, nowe adayes alſo when we ſee the truth oppreſſed, ſo as ſome men mocke at vsus, and otherſome go aboute to byte vsus, yea and too eate vsus vp, bycauſe wee maintein the truth: let vsus fight againſt ſuch temptations: for that is the inforcement which ought to ſette vsus forwarde. Sometimes wee will bee aſhamed to maynteyne a good quarell, bycauſe wee ſee that men do but make a mocke at it, and that the ſcoffers which ſcorne God, will alſo be ſo malapert as to bleare out theyr tongues at vsus, and to laugh all our allegations to ſcorne. But gods truth muſte not bee deſpiſable vntounto vsus, though the worlde reiect p. 626it. Then let not theſe temptations withholde vsus from fighting valiantly agaynſt them: but if wee ſee our ſelues readie to be hated, and that men practiſe miſcheefs againſt vsus, for mainteyning good quarelles: let vsus not giuegive them ouer for all that. True it is, that that were ynough to draw vsus backe, and to ſtoppe our mouth: neuertheleſſe it behoueth vsus to fight agaynſt ſuch temptations after the example of Eliu. Ye ſee then how Gods ſeruants ought too bee fully reſolued, not too ſwarue from confeſsing the truth when neede requireth. And finally, Eliu ſayth, that 10there ſhall be no accepting of perſons with him, and that he will not vſe any flatterie, bycauſe that if he ſhould ſooth men, he cannot tell whether his maker would destroy him. Eliu meeneth to ſay in effect, that he will not be brideled by the authoritie of man, that hee ſhoulde not ſpeake freely when it commeth to the mainteyning of Gods truth. But this can not bee layde forth at length as nowe, and therefore it is ynough for vsus to hauehave Elius meening. Surely it is not an euill thing, nor vtterly to be condemned, to call a man by an honourable tytle. Howbeeit, foraſmuch as the ſame 20doth oftentymes hinder vsus, and abaſhe vsus before hande, ſo as wee hauehave not ſuch libertie as were requiſite, to do our dutie in ſpeaking plainly and flatly when we ought to doo it: therefore dooth Eliu ſay, that he will not giuegive tytles to men, that is to ſay, that he will not exaltmen ſo high, but that the truth ſhall bee aboue them. So then, let vsus beare in minde, that although it be lawfull for vsus to yeelde honour vntounto men, yea and that we ought to do it, inſomuch that we muſt honour not onelyonly our ſuperiours or equals, but alſo our inferiours, according as the ſcripture commaundeth vsus: yet notwithſtanding, whether it be toward 30our equalles, or towarde our inferiours, or towarde ſuch as ſurmount vsus in degree: alwayes the truth muſt be preferred before men. And although wee yeelde euerie man the honour that belongeth to him, and which hee deſerueth: yet let vsus not ceaſſe to ſpeake alwayes freely without accepting of perſones, according as wee knowe, that when we ſpeake in Gods name, hee will hauehave vsus to do it without feigning▪ Then if we intende to honour God as is meete, and as he deſerueth, it behoueth vsus to vtter our wordes freely when we ſpeake to men: and (as I ſayde,) that will bee no impeachment of yeelding euerie man his due honour. For yet for all that, wee muſt not hauehave our mouthes ſhet, but euerie of vsus muſt follow his owne calling, and when it commeth to our turne to ſpeake, we muſt ſpeake truth. Ye ſee then what we hauehave to beare away in this laſt ſaying of Elius, to the ende that ſuch as beare office in the common weale, ſhoulde ſpeake freely as they ought too do, and that euerie of vsus, (although all hauehave not the office of teaching and pronouncing ſentence publikely) ſhoulde neuertheleſſe confeſſe the truth freely when it is requyred at our handes, aſſuring our ſelues that God accepteth it as a ſacrifice of honour done vntounto him: And that wee do ſo, it is not onelyonly a keeping of the rule that is giuen vsus, but alſo an honouring and exalting him aboue all creatures.

Nowe let vsus fall downe before the face of our good God, with acknowledgement of our ſinnes, praying him to make vsus feele them better than wee hauehave done: and that for the bringing thereof to paſſe, wee may not preſume aught of our ſelues, knowing well that we cannot open our mouth except hee guide and gouerne vsus by his holy ſpirite, and therefore that it may pleaſe him too inſtruct vsus in ſuch wiſe, as wee may hauehave our mouth open too ſpeake when neede requireth, and that wee may not followe our owne affections and luſtes in ſpeaking, but that all our life may be agreeable therevnto, and bee beſtowed in ſuche obedience towardes our God, as wee may ſeeke nothing but to frame it wholy to his holy wil: and that although wee bee ſubiect too muche wretchedneſſe and corruption in paſsing through this worlde: yet wee may not fayle too labour ſtill for the full perfection, wherevnto God will call vsus, when wee ſhall hauehave glorified him in this worlde. That it may pleaſe him too graunt this grace, not onelyonly to vsus, but alſo to all people and Nations of the earth, bringing back all poore ignorant ſoules from the miſerable bondage of errour and darkeneſſe, too the right way of ſaluation, &c.