world howe too vtter the loue that he beareth vs nor his great goodnesse towardes vs better than by giuing vs issue Finally it is sayde that the faithfull man shall be gathered into his graue as a stacke of corne is gathered togither in due time and layde into the Berne and also that a man shall come thither in abundance that is to say hee shall haue liued his fill Heere Eliphas meant to say that God wyll preserue hys seruantes from violent death and guyde them after suche sorte in this worlde that when soeuer they must depart it shall be as if a man gathered corne in haruest time And it is better that corne shoulde bee layde intoo a Berne than that it shoulde perishe in the fieldes for what were it too leaue corne standing in the fielde after that it is dead ripe â–ª The graynes must needes shedde and come to naught the birdes will eate some of it and the reste of it muste rotte and be troden intoo the dirte But if it bee gathered intoo the Berne a man may applye it too good vse So then Eliphas promiseth that after that God hath made the faithfull too bring foorth fruite in the world they shall come too full rypenesse and he will gather them vp too himselfe as menne gather corne True it is that hee doth not thus alwayes for wee see sometimes how God suffereth his seruantes too fall into violent death and that he plucketh them out of this worlde in the floure of their age yea and euen in their infancie VVee see that Cain came to greate yeeres of age and Abell was raught away by the sworde How is it meant then that God will preserue his faithfull ones euen till they bee full rype as if a man shoulde gather corne into a Berne wee must marke first of all that when the holy Scripture speaketh of these worldly blissinges it intendeth that it falleth out so commonly and not that it falleth out so continually Furthermore wee muste make comparison betweene the greater benefyte and the lesser VVhen God suffereth his children too bee taken out of the worlde betymes â–ª it is for their profyte For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres than when hee letteth him liue till threescore And specially when wee see the worlde flowing out intoo suche corruption that all is confounded nowe a dayes I praye you ought wee not too esteeme them more happie in that God hath drawen them away too himselfe than if they had longer time too languishe heere It were a miracle if menne coulde continue heere and come al to olde age For wee see what snares Satan layeth for vs and howe it is right harde to walke through so many outrages Therefore if God pull away his children quickly lette vs bee sure that he dooth it for their greater benefite And specially wee haue herevppon too vnderstand that although they bee bereft of this blissing whyche is small in respect of that which God wyll gyue them yet dothe he not ceasse too loue and fauoure them by suffering them too fall so into speedie death lyke as those that are persecuted by tyrantes haue a moste precious deathe For they offer vp a sacrifize whyche is moste acceptable too God and it is an offering of sweete sauour when hee seeth hys woorde sealed vp with the bloud of Martyrs So then when wee compare the lesse with the greater wee shall finde that this promisse of feeling continually the sayde blissing of God in sending them to their graâ—e as corne that is gathered in his due time is not in vayne towardes the faithfull For how soeuer the world go he rypeneth them continually If a faythfull man die at the age of thirtie yeeres what doth he It seemeth not that he is greatly sorie for it hee maketh no great struggeling against it as wee see the vnbeleeuers do yea when they bee euen as stale as earth as the Prouerbe sayeth Beholde a despizer of God and a worldling whych neuer thought vppon death and when it commeth too the poynte that God will pinche him in good earnest it will make him grinde his teethe and frette with hymselfe weening too withstande death and saying Can I not prolong my lyfe one yeere longer He takes hymselfe too bee a peece of greene woode that crackleth on all sides Contrariwise when a faythfull persone dieth although he indure muche yet hee betaketh hymselfe vntoo God and comforteth hymselfe in hym and although there bee striuing seene in his body yet hath hee his mynde quiet and he desireth nothing but too frame himselfe too Gods good will choozing rather too dye when God calleth him than too liue heere To be shorte he desireth nothing but too obey his good heauenly father VVe see then howe God dothe alwayes rypen hys seruants before he call them out of the worlde so as they bee fully satisfyed when they come too their graues and hee that bringeth but twentie yeeres too his graue is more rype than another that shall bring as ye would say a million of yeeres with him according as we see how the vnbeleeuers do fret and chafe themselues against God when he calleth them so as they bee neuer rype nor olde ynough So then let vs marke that God bereeueth not his children of the thing that hee promiseth them in this texte that is to witte that how soeuer the worlde go they shall come to their graue lyke corne that is through ripe and meete to be applyed to good vse And therefore let euery one of vs bee contented when God hath giuen him the grace to liue in this worlde seeing we haue recorde in our consciences that we be verely his and that hee will drawe vs to himselfe And although it please him to keepe vs in this worlde for a time to exercise vs with many afflictions and miseries yet let vs not ceasse to taste continually of his goodnesse which he maketh vs too feele so many wayes and whereof we shall haue full fruition after this present lyfe when hee shal haue called vs to the eternall rest which he hath prepared for vs and which is purchased for vs by the death and passion of our Lorde Iesus Christ And let vs fall downe in the presence of our good God with acknowledgement of oure faultes praying him too giue vs the grace that in walking through so many daungers wee may knowe howe oure sinnes are the cause of it and that wee haue neede too bee so beaten and chastized at his hande And therewithall let vs pray him too graunt vs the grace that the corrections which hee sendeth vs maye not bee vnprofitable too vs but that we may through them learne too feare his iustice so as we may bee the earnester too call vpon him in our necessities And also that he will giue vs the grace to walke togither in one right brotherhoode and thereby shewe howe wee be rightly his children
God through Iesus Christ our Lorde 53. b 38. 64. a 19 25. I thanke God through Iesus Christ 290. a 31. 8. 7. The wisdome of the fleshe is enmitie against God. 40. b 60. 43. a 36. 204. b 3. 253. b 33. 293. a 30. 685 a 17. 10. If Christ be in you the body is dead bicause of sinne but the spirit is life for rightuousnesse sake 19. b 38 84. b 34. 10. 11. And if Christ be in you the body is dead bicause of sin but the spirite is life for rightuousnesse sake which shall quicken our mortal bodies 360. b 50. 15. Ye haue receyued the spirite of Adoption 17. a 25. 351. a 50. 17. If vve suffer with him we shall be glorified with him 185. b 17. 584. b. 10. 18. The heauenly glorie shall bee shevved vnto vs. 185. b 17. 24. 25. VVe are saued by hope but hope that is seene is no hope for hovv can a man hope for that which he seeth But we hope for that we see not wee do with pacience abide 60 b 23. 368. b 57. 26. The spirit helpeth our infirmities for vve know not to pray as we ought but the spirit it selfe maketh intercession for vs with sighes which can not be expressed 116. b 30. 177. b 23. 651. a 56. 28. All things worke together for the best vnto them that loue God euen too them that are called of his purpose 108. a 21. 29. Those which he knew before he also predestinate to be made like to the image of his soÌ„ne 43. b 47. 819 b 11. 31. If God be on our side who can be against vs. 456. b 1. 33. It is God that iustifieth 333. b 35 35. VVho shal separate vs from the loue of Christe shall tribulation or anguish or persecution or famin or nakednes or peril or svvord 111. b 38 36. In all things we are more than conquerors through him that loued vs. 29. a 6. 38. 39. I am assured that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges too come nor heigth nor depthe nor any other creature shall be able to separate froÌ„ the loue of God which is Iesus Christ our Lord. 111. b 38. 211. b 30. 9 3. I would wish my selfe to bee separated from Christe for my brethren that are my kinsemen according to the flesh 59. a 58. 15. I will haue mercie on him to whom I will shewe mercie 689. b 34 20. VVho art thou vvhich pleadest against God 343. a 54. 755. b 25. 22. 23. God will she we his wratâ— in vesselles of wrath ordeined to destruction and shevv his glorie in vessels of mercie which he hath prepared vnto glorie 706. b 53. 10. 10. VVith the hart man beleeueth vnto rightuousnesse and with the mouth man confesseth vnto saluation 460. b 50. 655. a 56. 12. God is rich vnto all that cal on him 596 b 56. 13. VVho so euer shall call on the name Lorde shal be saued 225. b 44. 356. b 47. 17. Faith is by hearing and hearing by the word of God. 661. b 22. 810. a 3 11 8. God giueth eyes not to see and eares not to heare those which feare not him 810. b 16. 33. O the depnesse of the riches both of the wisedome and knowledge of God hovv vnsearchable are his iudgements 206. b 34. 151. a 38. 637. b 23. 34. VVho hath knowne the mind of the Lord or who vvas his counseller 525. a 3. 35. VVho hath giuen vntoo God first and hee shall be recompensed 803. a 38. 12. 3. That no man presume to vnderstand aboue that which is meete to vnderstand 403. b 31. 8. He that sheweth mercie let him do it with cheerefulnesse 585. b 34. 15. Reioyce with them that reioyce and weepe with them that weepe 124. a 60. 442. b 53. 568. a 16. 16. Make your selues equall too them of the lower sorte bee not wise in your selues 377. a 55. 557. a 40 677. a 13. 17. Procure thinges honest in the sight of all men 603. b 42. 20. If thine enemie hunger feede him If hee thirst giue him drinke for in so doing thou shalt heap coles of fire on his head 600. a 42. 13. All powers are ordeined of God. 675. a 20. 9. Thou shalt loue thy neighbor as thy selfe 319. b 42. 14. 8. VVhether we liue or die wee are the Lordes 290. b 37. 10. VVe shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b 57. 569. a 30. 680. a 55. 679. a 6. 11. I liue saith the Lord and euerie knee shall bow to me and all tongs shall giue praise vnto God. 731. a 14. 17. The kingdome of heauen is spirituall peace 303. a 29. 19. Let vs followe those thinges which concern to edificatioÌ„ 293. a 4 15. 2. Let euery man please his neighbor in that is good to edification 293. a 4. 4. VVhat soeuer things are vvritteÌ„ afore time are written for our learning that we through pacience and comforte of the scriptures might haue hope 28. b 22. 106. a 22. 16. That I should be the minister of Iesus Christ towards the gentiles ministring the Gospell of God that the offering vp of the gentiles might be acceptable 741. a 30. 16. 21. Timotheus my companion and Lucius and â—ason and Sosipater my kinsmen salute you 618. b 39. 1. Corinthians 18. THE preaching of the crosse is to them that perish foolishnesse 619. b 29. 19. I will destroy the wisdome of the wise â–ª and will cast avvay the vnderstanding of the prudent 620. b 29. 755. b. 7. 21. For seing the world by wisdome knewe not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleue 335. b 8. 2. 4. 5. The word of God is not in entencing speach of mans wisdome but in plaine euidence of the spirit that our faith should not bee in the wisdome of men but in the power of God 531. a 46. 9. The things which eye hath not seen neither eare hath hard neither came into mans hart are which god hath prepared for them that loue him 742. b 17. 808. b 10. 10. 11. 12. God hath reueled his secrets vnto vs by his spirit for the spirit searcheth al things yea the deepe things of God and hee is giuen vnto vs to knowe those things which are giuen vs of God. 296. a 55. 742. b 48. 810. a 6. 14. The naturall man perceiueth not the things of the spirite of God for they are foolishnesse vntoo him 808. b 8. 619. b 29. 3. 6. I haue plaÌ„ted Apollo watred but God gaue the increase 810. a 10. 10. As a skilfull maister builder I haue laid the foundation 2. a 16. 18. 19. If any man seeme to be wise let him be a foole 223. a 17. 487. b 3. 522. a 5. 522 a 48. 619. b 37. 695. b. 25. 4. 4 5. I know nothing by my self yet I am not therby iustined but he that iudgeth
God sith he chalengeth it as his office to saue those that are in such distresse as they are able too indure no more True it is that God can giue his seruaunts such prosperitie as they shall neuer be disquieted but he hath rightfull reason to moue him not to doe it For wee see the pryde that is in mans nature and although it appeare not fully yet is the seede of it hidden there God therefore must remedie it and the meane thereof is to tame vs by affliction Surely wee shall see diuers that will suffer many aduersities and yet for all that bee neuer the more humbled For like as a restie iade will suffer himselfe to bee beaten and his bellye to bee ripte rather than hee will obey so is it with them that are stubborne too the vttermost But when it pleaseth God too tame men he maketh the afflictions to bee of force whiche hee sendeth too them so as they serue for medicines too purge them of the sayde pryde and presumptuousnesse whereout of they could not otherwise drawe themselues VVee see then howe it is not without cause that God dothe so exercise his children as euen too suffer them too bee despized too the worldwarde and too bee scorned and too bee quite and cleane without authoritie or credite and to bee shorte too seeme too bee vtterly forsaken of him VVhy then doth hee so Bycause they haue neede to bee in such aschole VVherefore sendeth hee them so many aduersities that they are fayne to sighe and grone and wote not on whiche side too turne them It is too make them too call vpon him and too flee vnto him for refuge VVee see then howe that by these afflictions wee bee taught first to knowe ourselues that we presume not any thing of our selues nor bee puffed vp with pryde and statelynesse and secondly not too take too muche pleasure in oure owne lustes but rather too forsake all worldly thinges and finally to call vpon God whiche is the principallest pointe of all For as long as men bee at their ease although they dare not say that they can goe beyond God yet by their doings they shewe themselues so sotted as they haue no minde too call vpon God nor to commende them selues vnto him Yee see then why God suffreth his seruauntes to bee afflicted in suche wise yea euen as to bee pinched with anguishe of hearte that they wote not where to become any more Therefore let vs beare this doctrine well in mynde considering â—hat it is so muche for our profite and furthermore aboue all let vs aduise oure selues too practize it at oure neede VVhensoeuer wee shall bee oppressed by men and when it shall seeme that wee must needes perishe seeing it is declared heere howe it is Gods office to lifte vppe them that are so oppressed and to recomforte them that are so in sorrowe let vs not doubte but hee will performe his promise for hee hath not forgotten his nature wee shal certeinely finde that hee will shewe himselfe to bee the same which hee was at the beginning And heere wee see also wherefore hee abaceth suche as are aduaunced too some dignitie or honour VVhen some man beholdeth suche backtumblings he thinkes it to bee but the wheele of fortune the wicked sorte grudge that God shoulde play so with men as with a ball but this happeneth by reason of the vnthankfulnesse of suche as are in hyghe estate For they forget from whence their welfare commeth and therevpon they bee so sotted with their greatnesse that they wexe stoute againste God and dyuers wayes fall too outrage and therefore God is fayne too abate suche manner of pryde And so wee see the cause that maketh God too pull downe those whome hee had exalted afore namely I say bycause they can not keepe themselues within the boundes of modestie nor giue the glorie vnto God nor know what they are of themselues and contrariwyse the honour that God hathe doone vnto them but forget themselues and aduaunce themselues without measure And therefore God is fayne to shewe them howe â—bey bee nothing and that they doe but beguyle them selues by their pryde And therefore let them that are aduaunced too hyghe estate beware that they walke in the feare of God and in carefulnesse Moreouer suche as are bace and despyzed haue inough wherewith too comforte themselues as I haue sayde in that they haue this promise that it belongeth too God too giue helpe to suche as are in distresse Lo what wee haue to marke And although this bee not done alwayes apparantly to the eye yet notwithstanding suche as are sorrowfull at the heart aright that is to saye whiche are so caste downe as they flee vnto God and seeke no reliefe but at his hande shall feele the operation of his doctrine And certesse all of vs in generall doe finde by experience that God lifteth vp them that are despyzed for what are wee by nature In what plight dothe God finde vs when hee adopteth vs to bee his children are wee not plunged in all filthynesse and infection And not onely so but also he is fayne to drawe vs out of the gulfe of Hell. By reason whereof it may well bee sayde that doubtlesse of nature wee bee cursed caytifes we bring nothing with vs but the image of deathe there is nothing in vs but sinne and specially as it is sayde in Ezechiell wee bee lyke a chylde that is newely come out of the wombe of his mother yea euen of a mother that is full of corruption insomuche as besides the other myseries wherein hee is wrapped he hath also all maner of filthinesse gore bloud and all maner of vncleannesse as the Prophete speaketh there VVee see then what our state is till God haue made vs cleane And so seeing that euerie one of vs alreadie knoweth in him selfe and in his owne behalfe howe God hath exalted vs calling vs to the hope of the kingdome of heauen and of eternall lyfe yea and that he hath plucked vs euen out of the bottomlesse pit of death and clenzed vs from our so stinking filthinesse haue wee not cause too hope for the like heereafter And therefore aboue all things when wee bee in suche distresse as wee can beare no more let vs then put vp our sute vnto him that it maye please him too succour vs and too haue pitie of vs VVee see then howe God regardeth suche as bee as it were the ofcastes of the worlde too the ende too succour them For it followeth immediatly that hee breaketh the determinations of the wicked too the ende that their handes shoulde not accomplyshe anye of their enterprises VVee see here yet one comfort more whiche it behoueth vs to marke well that wee may bee pacient in this world notwithstanding that our enemies assayle vs on all sides True it is that God spareth vs sometimes and that hee sheweth not open warre againste vs and that the wicked haue not alwayrs the power too persecute vs
knowledge depart out of the world willingly to receiue full fruition of the things that are promised here and whiche we hope for The wicked therefore are plucked away And yet if wee wey the matter well it is a thing against nature to be plucked away so And although the sayde sturdinesse that I spake of bee in all vnbeleeuers yet notwithstanding God hath diuerse times inforced the very Paynims to vtter suche wordes as declare vs to bee vnexcusable if wee shunne death in that wise and be to much wedded to this present life and like as a iudge wyll inforce an offender to consesse what he will haue him by holding him vpon the racke Euen so as I sayde afore God hath as it were by force wrested a confusion out of the Paynims too shewe that all suche as die not willingly and with a quyet harte are as monsters that turne nature quyte vpsyde downe There is a Heathenman that neuer hearde one woorde of good doctrine who when he was tolde of the death of his sonne answered I knowe that I begate him mortall Lo heere a confession made by a Heathen man whiche is ynough to condemne the whole worlde It is as muche as if hee had sayde sith that God hath set vs heere it behoueth vs to wayte after what sorte it pleaseth him too dispoze of vs so as if he list to take vs hence we ought to acknowledge that our life muste bee subiecte to his will. Another Heathen man sayeth Beholde I am in this worlde as if I were sette to bee a watchman in a castle or as if it were sayde to a souldier come hither go thither so hath God set vs here in this worlde with condition to call vs hence when he listeth The Heathen men that haue spoken after that sorte are too sufficient witnesses to condemne al such as will reply to sette any colour vpon their lewde affections in that cace and to excuse them And furthermore as I haue sayde alreadie lette vs marke that those Heathenmen spake not so but by constraynte of God which thing was done to the ende that we shoulde haue oure condemnation written and pronounced by them if wee agree not to his wyll But nowe what is to be done If wee will dispose our selues to dye willingly and go too rest our selues in God lette vs learne to knowe the vices that hinder vs and the remedies to redresse them Then firste of all lette vs learne to submit our selues vnto God and let vs not be so frowarde and madde as to wishe too exempt our selues from the subiection of him that created and shaped vs Behold the first thing whervnto it behoueth the faithfull sort to apply thēselues is to acknowledge to what ende wee be created and shaped Beholde God hath all soueraine dominion ouer vs therefore it behoueth vs to submit ourselues vnto him to dedicate ourselues so wholly to his seruice as wee may be alwayes his both in life death VVhen a man can so submit himselfe to God with all reuerence low linesse and so renounce himself as to say it is mete that the Creator shold haue the vpper hand of thee and be thy maister that is a good beginning Truely this lesson might holde vs tacke three dayes yea and three moneths too But it is ynough for vs if wee knowe the effecte of that whiche I haue touched that euery man may thinke vppon it at leysure Ye see then that the firste lesson whiche it standeth vs in hande too muze vppon if wee minde to liue and die quietly and not too bee plucked out of the worlde by force and violence is to submit our selues to Gods good will. And the seconde is that wee know to what ende and intent wee bee put into this worlde for without that are wee not as brute beastes An Oxe knoweth not wherefore God created him nother doo all other beastes also But man cannot bee excused For he hath witte and reason and God calleth him further than the worlde to the intent he shoulde knowe that his lyfe is but a wayfaring The brute beastes knowe not what deathe is tyll menne haue brought them to it and cut their throtes or till they die of some mischaunce Then doo not they discerne betweene life and death but men haue the vnderstanding thereof yea and our Lorde doth dayly set mirrours of our frayltie before our eyes Nowe if wee thinke not vpon them I pray you are wee not tooto brutishe Nay whiche woorse is the brute beastes muste condemne vs For although an Oxe know not wherefore he is created yet doth he still folowe some order of nature VVhy holdeth he down his hornes and boweth his necke to before the yoke but bicause our Lorde hath giuen him his lesson withoute wyll and withoute vnderstanding so as the poore beaste hath an inclination to doo that whiche is his duetie And is it not a shamefull thing that men in the meane while are more stubborne than Oxen Horses or Asses So then lette vs learne wherefore God hath sette vs in this ▪ worlde and to what purpose we liue heere that is to wit to the ende wee shoulde knowe that wee bee set here but as in a iourney and that wee bee lodged and susteyned heere on earth at Gods coste and that therefore we muste hang wholly vpon his grace feeling him to bee oure Sauiour and father according as hee sheweth himselfe towardes vs by his dooings when wee bee gyuen to serue him Thus then ye see the seconde poynte that wee haue to beare in minde if wee purpose too die willingly and not to bee plucked hence by violente force of Gods hande There is a thirde which is the cheefest of all and that is the heauenly lyfe For death is alwayes terrible to vs of it selfe and wee cannot but be afrayde when a man doth but speake to vs of it and wee be stryken with some astonishment if wee doo but thinke of it And therefore Sainct Paule sayeth that wee desire not death and that it is impossible for a man to be brought to desire to die we shunne it as much as is possible And why For God hath imprinted a feeling in vs that deathe is a curse and as it were a diffeating of nature and a changing of Gods order from that whiche it was before man sinned So then wee cannot but shunne death euen bycause it is contrarie too our fleshe and the terror thereof dismayeth vs by reason of the knowledge that God hath giuen vs And therefore Sainct Paule in the forealleadged chapter sayeth that we desire death not in respect of it selfe but bicause we know that as yet wee are but as it were in transitorie dwelling-places VVhat is our bodie It is so corruptible a thing that the leaues of a tree are not so soone rotten as we be But wee knowe that there is a house prepared for vs and that when wee bee restored to the heauenly glorie wee shall be lodged not
crie oute I am builded vpon bloud and another I of murther Therefore let the faythfull aduise them selues well when they builde that it bee not vppon goodes wrongfully gotten if they mynde too haue ioy of their dwelling And therewithall how so euer the worlde goe let them not rest there to make their nest of it but let them be readie to remoue when so euer it shall please god Nowe furthermore it is sayde That the wicked man shall die and not bee buried honourably and that hee shall open his eyes and see nothing This serueth too conclude the matter that hath bene treated of for Iob meeneth that it maye well come to passe and so it doeth indeede that the wicked shall stumble yea euen after hee hath bene aduaunced For the thing whereat he looketh is that our Lorde exalteth the wicked and afterwarde letteth them fall yea euen a deadly fall For as touching their death they are not buried honorably and agayne when they looke about them they finde no succoure but are disappoynted of their longing Heere we haue a faire looking glasse of Gods iudgementes howebeit that we play not those which held argument against Iob that is too wit that wee goe not about too inforce God too set things in their perfecte state For that shall not bee done till the last day Yet in the meane season it behoueth vs to bee warned to looke vpon Gods hande as ofte as our Lord ouerthroweth the wicked and beateth them down VVee must not in this poynte seeke any chaunce as the children of this world do whiche imagin a wheele of Fortune where as menne are hoysed vp alofte and afterwarde let fall agayne For the chaunges and returnings which we see in the world are not things that happen by aduenture but it behoueth vp too father them vppon the hand of god As howe Sometimes hee punisheth them that haue abused his grace and sometimes hee beareth with them so as it is not perceyued that hee myndeth too punishe them but yet they shall haue so much the more terrible account to make as I haue touched alreadie Notwithstanding if wee see the wicked fall it behoueth vs to knowe that God did not aduaunce them without cause but that the same was to the ende that their fall shoulde be the greeuouser euen to breake their necke Then after they had beene hoysed vp aloft God must make them to fall after that fashion Furthermore it is not for nought that their buriall is spoken of heere For although it bee neyther heere nor there in respecte of our saluation yet are there two things to be considered The one is that the wicked doe at their death defye God and nature and thinke too prolong their greatenesse and pompousnesse still in spyte of nature when oure Lorde conueyeth them into rottennesse Yea euen then do I say the wordly and fleshely men make muche more brauerie than in all their life afore For their sumptuouse buriall is too saue their memoriall from perishing that men might speake of it for euer So then we see that the foolish curiositie which the worldlings and vnbeleeuers vse in beeing buried with great pompe is to continue their pride in despite of god But God laugheth such presumption to scorne For hee disappoynteth their expectation in so much that whereas they purposed to be buried honorably diuers times he hath giuen them a cleane contrarie buriall Marke that for one point But yet it is also to be considered that buriall was brought in by god It is no inuention of man without good grounde but it is Gods ordinance to the end it should be a witnesse vnto vs of the resurrection euerlasting life VVhen men be buried they are layde vp in the earth as in a store house vntill they maye bee raysed vp agayne at the last day and so our buriall is vnto vs as a looking glasse of the resurrection Therefore when the wicked are disappoynted of buriall it is as much as if oure Lorde vttered his cursse vpon them after a visible manner yea euen as well in deathe as in life according as it is sayde heere And yet notwithstanding lette vs marke that if the wicked bee buried honourably wee muste not bee troubled at it nor thinke that God hathe forgotten hym selfe or that hee executeth not his iudgementes in conuenient time for wee see what the Scripture sayeth of the riche man namely that he was buried And what sayeth it of Lazarus There is no mention made of his buriall in so much that it is not known whether he were eaten with dogges or whether he were cast abroade into the feeldes The Scripture speaketh not of it it speaketh but of the buriall of the riche man Contrariwise if Gods children happen sometimes to lye vnburied is it to be concluded therfore that they are accursed No like as when the wicked are buryed it is not too bee sayd that they are blessed in their death But it is to shewe vs that God executeth not his temporall punishmentes after one egall rate in this worlde but reserueth the chiefe to himselfe till the latter day As much is to be sayd when wee see good men burned and put to open shame and Gods children perishe with the wicked yea as touching the bodie so as they bee caried to the gallowes For although they bee the martyrs of Iesus christ and that that slaunder bee more honour to them before God than all the preserments in the world yet not withstanding God gyueth them not burīall And howe commeth that too passe Howe falleth out the threatnings against the wicked that is spoken of here It behoueth vs to come backe to that which I haue sayde namely that they be suche iudgementes as are hidden and incomprehensible as yet and that it behoueth vs to tarie till our Lorde bring vs to that daye wherein all things shall bee discouered In the meane season let vs knowe that the heauen shall serue for a tumbe too suche as are so martyred I meane too the innocents that are put to reproche by the wicked and the persecuters And that if they had the honorablest buriall in the worlde it were nothing in comparison of the benefite and priuiledge that God giueth them For can a man finde a more honourable tumbe than the heauen But oure Lorde maketh that to serue for a tumbe for his children when he bereaueth them of common and ordinarie buriall And so if it please God to haue vs buried let vs know that the same is as a record of his goodnesse And if hee bereeue the wicked of their buriall let vs also behold his vengeance both in their life and in their death Yet notwithstanding let vs learne to refraine our selues and to haue our eyes as it were closed vp in respect of his secrete iudgemenres vntill we become vnto the last day where hee will shewe vs the things perfectly which are now out of order Nowe let vs fall downe before the face of oure
that our naturall wit doth rest vpon and looke at The things that we feele see and touche Therefore when God leaueth vs in such extremitie as we knowe not what shall become of vs there seemeth to be a thicke cloude betwene him and vs and that we be no more vnder his hād guiding But yet notwithstāding see how God promiseth to be neere at hand to vs VVhē we thinke he is furthest off frō vs And when it shall seeme that his eyes are shut he will haue vs to thinke thus hath God spoken it Let vs hardly hold vs to his promis Now then we see that there is a double cōceiuing in the faithfull and it standeth vs in hand to practise this well It is not ynough too say it but euery man must put it in vre in himselfe VVhē any aduersitie befalleth vs we cānot but think that God hath turned his back vpon vs See wherevnto our nature driueth vs But afterwarde it behoueth vs to run immediatly to the promises of God who biddeth vs call vpon him in the day of our trouble In that he willeth vs to call vpon him it is a token that we are in his keeping protectiō So thē we see that fayth must ouerrule our naturall reason to the ende wee may be quiet in the mids of all our miseries wayting for Gods succour walking as hee commandeth vs According herevnto Iob sayeth here VVhere are the tymes become wherein God preserued mee For he meeneth that God hath shewed by effect and by very eysight that he had preserued him as if some mā shold say seeing that Iob is so persecuted is it to be sayd that God keepeth him Is it to be sayd that God mainteineth him No but rather that God hath forsakē him as a wretched creature Iob thē speaketh not heere of the thing as it was in very deede as thoughe God had at that time forgottē him but he speketh of that which might seeme to mē of that which he perceyueth by his naturall wit howbeit that he resisted it by the force of faith resting himselfe vpon Gods promises fighting against the tētation that was put vnto him Yee see then in what wise it behoueth vs to take this text therewithall to apply it to ourselues and so let vs vnderstande that if we be in prosperitie we muste not terme it good fortune according to the maner of mē which alwaies are so malicious that they rob and bereue God of his honour that belōgeth vnto him but we must vse such language as this namely that God preserueth vs VVhat is the cause then that God prospereth vs what is the cause that we liue are still mainteyned whē we be beseeged with a thousand deathes It is bicause God pitieth vs is our Protectour Lo how it behoueth vs alwaies to resort to Gods prouidēce that we may yeeld him the prayse of al the benefites which he bestoweth vpō vs yea euē in respect of this trāsitory life And furthermore whē our Lord chaungeth to outward apperance and suffereth vs to be assaulted on all sides so as one mā pilleth vs and another defameth vs many aduersities light vpō vs might it not be sayd to mās seeming that God hath forsakē vs will no more come at vs Yet notwithstanding let vs not cease to receyue the promis which God giueth vs yea to hope euen against hope as which is the lesson that is taught vs in the person of our father Abrahā as S. Paule speaketh of him But Iob addeth that in that time God had lightned his lampe vpō him and that he had walked in his lyght in the middes of darkenesse Let vs marke how it is diuers times said that God inlighteneth vs when he teacheth vs by his worde and for that cause is it termed a lampe But in this text it hath another sense For Iob meeneth not simply that God taughte him by his lawe or by any reuelation of the holy Ghoste But that God had giuen him comfort in all his aduersities therwithall also a good desirable issue of them VVhat then is the lampe of God It was Iobs prosperitie in that God stoode by him according also as we see that the scripture likneth the afflictiōs of this present life vnto darknesse As for exāple if we be in warre or be troubled with famine or pestilence we are as it were in the night Gods countenāce is hidden from vs we know not on which side to turne vs So on the contrarie part when our Lord hādleth vs louingly it is asmuche as if the sunne did shine vpō vs we see that the daylight maketh men glad cōtrariwise that the light maketh men sadde and heauy Also when it is clowdie and raynie weather we are after a sort beaten downe and euery one of vs shrinketh So then let vs marke that Iob doth here cōtinue his matter by saying that the lampe of God shined vpon him when hee was in happie state euery man laughed vpon him VVherein is cōfirmed yet better the doctrine which I haue touched namely that neede must not father the prosperitie of this world vpon fortune as we see these worldlings do which looke not vnto Gods hād nother in weale nor wo. Therfore we muste not do so but rather whensoeuer we haue any prosperitie let vs consider that God shineth vpon vs and sheweth vs a louing countenance and would haue vs to know him to be our father that we might glorifie him Behold then how our Lord sheweth vs his countenance in all prosperitie to the end that by seeing him we might haue occasion to prayse his goodnesse also be drawen vnto him by his gentle allurement and that both of them might giue vs courage too loue him and to yeelde oureselues to his seruice Nowe wee see that these manner of speeches are not superfluons when in stead of saying after the manner of the vnbeleeuers I haue had good fortune I haue liued at mine ease Iob sayeth that God had shone vpon him with his lampe and addeth that God had giuen him lyght in the middest of darkenesse And hee sayeth this bicause it is not possible but that we must be in many inconueniences and daungers in this worlde I meane euen those which seeme to haue all things as they would wish Although we perceyue some man to be as it were exempted from all trouble Yet notwithstanding so long as he is vpon earth he must nedes walke among thornes VVe shall alwayes be threatned with many deaths and though a man haue his Garners Cellers full yet is it not to be sayde but that he may be made poore in the turning of a hand So then let vs marke well that in the middes of this worlde wee be alwaies as it were in darkenesse that is to say we be besette with many troubles and daungers insomuch that if our Lord prouided not for vs we could not step one pace forward no nor
Therfore we must not inclose Gods mightie power within our imagination vnderstanding Like as Gods goodnesse is endlesse and a bottomlesse pit so also are his wisdome and rightuousnesse and the same is to be said of his power Now if we would comprehende this mightinesse and power I pray you are wee able too inclose it in our brayne It is impossible So then let vs marke well that when God intendeth to saue vs he doeth it not after the common fashion but worketh by miracle towards vs insomuch that he will rayse vs euen from death And that is the cause why he chalengeth the office of sending men to the graue and of talling them backe againe Also it is sayd in the Psalme that the issues or outgoings of death are in the hand of our god VVhen it is sayde of our God it is to the ende that the faythfull shoulde taste the neerenesse of God and that hee shoulde make them feele the thing by experience which is conteyned heere namely that he hath the issues of death in his hande And what are those issues It is that when death shall haue reigned ouer vs and we seeme to be vtterly ouerwhelmed so as there is no more hope of life our Lord can well quicken vs yea euen after a wonderfull fashion vnknowne vntoo vs and which men cannot perceiue vntill it be shewed by effect And this is the cause also why Ezechiell had this vision giuen him that when God vttered his worde the bones that were drye before and wherein there was no substaunce came togither and the sinewes did knitte againe and breath and liuelinesse came into them and so they became liuing men Thus ye see howe we ought to bee grounded vpon the inestimable power of our God that is to wit that when it commeth too the trusting in him we must not fall to reasoning â–ª Hath God any meanes to do it Are the things likely or haue wee any thing in vs to further him No no but God knoweth howe too deale and therefore let vs wayte at his hande But now as I sayde it behoueth our sayth too bee inlarged vpon the mightie power of God and seeing that Gods mightie power is not to be measured nor to be inclosed and made subiect to worldly and naturall meanes our beleefe also must stretch out both hie and lowe and become infinite Verely it will neuer be so perfect as it ought to be we shal but only haue some little pece of it But yet must we labor forward and although our beleefe be weake and that we haue receyued it by measure yet must we alwayes tend to that marke VVhat marke Euen too rest our selues on God and to wayte for helpe at his hande And how shall we wayte for it must we rest vpon these earthly things No no but euery one of vs must stirre vp himselfe and consider well Lord thou art Almightte Therefore thou wilt saue vs by thy mightie power which is vnknowne to vs as yet Lo what is shewed vs in this streyne So then seeing that God hath giuen vs such a proofe of his mightie power in the person of Iob let the same confirme vs so much the more In the ende after that Iob hath spoken of the wrongs and reproches that were done vntoo him and complained of the feare wherewith he was seazed he directeth himselfe vnto God and sayeth that althoughe be turned himselfe vnto God to call vpon him be was not heard yea and that when he â—â—ld on and wayted Gods leysure God pitied him not ne made any countenance to regard him but which worse is turned toward him as a cruell person Surely this is the greeuousest temptation that myghte bee For if any aduersitie happen vntoo vs wee knowe that Gods setting of vs in this worlde is with condition that wee should be tempted diuers wayes and martyred with many miseries too the intent to shewe vs that this transitorie lyfe is nothing woorth and againe if wee haue some sorrowe our frayltie beareth it and if wee bee not stoute ynough to comfort our selues we impute it still to the feblenesse of our nature But when we flee vnto God and yet feele no ease at his hand but rather that he dissembleth so as the tyme seemeth to bee lost in praying vnto him then are we at an vtter extremitie VVhy so For it is a soueraine remedie whiche God giueth vs when hee sayeth come vnto mee when you are at an afterdeale yea and as good as deade and you shall perceyue that I haue power to quicken you I recouer those that are quayled I rayse vp them that are dead and I fetch them out of their graues which were suncken in it yea euen so deepe as it might seeme that they should neuer come out again God therfore is liberall ynough to promise vs that he wil neuer refuze our prayers but come we to seke him he shrinketh away and seemeth to be deaf This is a temptation that is able to ouerwhelme vs vtterly Therfore let vs mark well this text how Iob ment to declare that he was come euen vnto hel and that he was not chastized after the common fashion but that God to outward appearance had so forsaken him as he might coÌ„clude I haue hitherto bin deceyued in seruing God and I haue beguiled my self in hoping that he would helpe me and be my sauiour and why For in deed he sayth that his seruants shall be afflicted howbeit he calleth them to him saying cal vpon me in the day of thy trouble and I will heare thee thou shalt glorifie me for the same Then ought we to hope for life eueÌ„ in death through his power For behold God openeth vs the gate when he sayth that he is nere all those that call vpon him in truth But now saith Iob if I seeke thee I sâ—nd thee not â–ª if I call vpon thee thou answerest me not I knock and the gate is still kept shut VVhy sayth he so For a man might first demaund whether God hath not performed the sayd promise wich he made to al the faithfull of being nere to all those which call vpon him For although those textes were not yet written yet did not God cease to haue pitie vpon his continually Howbeit in causing them to be written afterward he had declared what a one he is and what a one he hath always shewed himself to be Then if Iob had lost his labor in praying vnto God these promises should haue bin false that God wil be nere vnto all those that call vpon him in truth and that he will heare all those that cal vpoÌ„ him and graunt whatsoeuer is asked him in the name of our Lord Iesus Christ yea and that he will be readie to succor vs before we open our mouth But let vs mark wel that although Iob did not as theÌ„ perceyue that god would succor him yet notwithstanding he knew it in the end God also made him to feele it
to kepe them from stumbling into a deadly fal but that God do hold them back by afflictions And so ye see that the cause why wâ—e fall not intoo the graue is that God afflicteth vs But therewithall Eliu sheweth vs howe harshe this medicine is in that hee sayeth that it consumeth oure fleshe so as wee haue no more the shape of man but are like vntoo deade men that are taken out of the earthe and oure bones doe clatter without and wee can not so much as take breathe but are in continuall tormente so as wee haue no release but God persecuteth vs with such extremitie as we can no more Thus he sheweth that God can not at the first blowe winne that thing at mennes hande which were to be desired that is to wit that they should knowe themselues wretched and full of infirmities and there vpon stoup vnto him but that they must be faine to be ouercom with strong hand and continual torments or else they will neuer yeelde and submit them selues vnto him Behold the two poyntes which wee haue to marke And as touching the firste let vs learne to beare our afflictions patiently sith wee see that they serue vs for medicines and salues Is it a small thing for vs to bee drawne out of the graue These wordes concerne not onely the bodily death whiche passeth awaye but also by a similitude the euerlasting damnation is termed heere a graue or a pit Then are we readie to fall not to breake our armes or our legges no nor only to breake our neckes but also to perishe for euer and to be wiped out of the booke of life and to be cut off from the kingdome of heauen Lo to what state our pride bringeth vs For so long as we flicker after that sorte in the ayre and thinke wee haue anye strength of our selues and build thervpon after our own fancie I say so long as we be possessed with suche foolishe presumtioÌ„ we are always ready to stumble and to perish But God hauing pitie on vs sendeth such remedie as he knoweth to be conuenient which is that he afflicteth vs and beateth vs with his roddes If we grudge and can not be pacient when God doth so chastise vs Is it not an extreme vnthankfulnesse not to suffer God to remedie our destruction to draw vs froÌ„ it So then let vs mark well that here the holy ghost ment to make gods chasticemeÌ„ts sweet and amiable to vs to the end we should beare them â–ª quietly when they be sent vs Marke that for one poynt Verely this will seeme straunge too fleshely reason For oure fleshely reason will saye coulde God prouide no better meane for oure welfare than by tormenting vs after that sort Behoued it him to sende vs to death that he might call vs vnto life Surely it is an incredible manner of proceeding if a man debate it according too his owne reason and he will thinke it but a foolishnesse that God shoulde kill vs in pardoning vs For what are afflictions Signes of his wrath and wee knowe that all diseases are the messengers of death and that all the sorrowes whiche we conceiue are drownings of vs But our Lord sendeth vs sorrows sicknesses and tormentes and holdeth vs in them as vpon the racke till we can no more and till wee faynte in suche wise as our life draweth to the graue For these words concerne not the small afflictions where with we are accustomed but they concern Gods sending of vs to so great extremitie as there remayneth no more hope in vs And how is that must God cast vs into the bottome of death to the end to drawe vs out againe But so worketh he and we must not pleade against him for we shall alwayes haue the worse end of the staf And out of doubt that is the cause why the holy scripture sayeth that it is his ordinarie maner to kil before he quicken and to bring to the graue before he raise to life Then let vs vnderstaÌ„d that God intendeth heere to exercise oure obedience by trying vs to the vttermost so as wee can indure no more no nor so much as drawe our breath but seeme to bee vtterly choked Therefore when our Lorde bringeth vs to that point it is to the end to know whether we be wholly his and whether wee can abyde to be gouerned by his hand or no. Howsoeuer the world go â–ª when we be tempted in our troubles and greefes let this sentence come to our mynde to comfort vs withall behold it is sayde that God in bringing men to their graue intendeth to drawe them out againe and that in consuming their fleshe hee mindeth to restore it again and that in tormenting them with extremitie hee purposeth to comfort them and too bring them to rest Seeing it is so let vs take hold of this comfort and let it suffize vs to assuage all our sorrowes let vs not be out of hart although it seeme that we be vtterly forlorne let vs alwayes passe further and further in the strength of this doctrine and let vs learne to raise vp our selues by it euen when wee bee cast downe into hell Thus ye see what we haue to beare in mynde And afterwarde when Eliu maketh so long a description of Gods chastizements it is to shew vs how dreadfull his wrath is And this also is a very profitable lesson for vs For which of vs thinketh of the greatnes of Gods wrath as it is spoken of the holy scripture It is sayd in the song of Moyses who knoweth the greatnesse of thy wrath And vndoubtedly although Gods wrath bee a fire that consumeth all things yet notwithstanding we thinke not vpon it but ouerpasse it It is tolde vs in Sermons and we reade goodly texts of it but we are not touched with it nother doth any maÌ„ rest vpon it For as much then as we make no accouÌ„t of Gods iustice and take it to be but as a sport we ought to marke wel the counsell that is giuen vs by the holy ghost like as in this text it is saide tha God breaketh mens bones that is to say vseth so great violence as there remaineth no strength at al in them vnconsumed Their flesh wasteth and consumeth away so as there remaineth but an image of death and a man is so continually tormented as he is like a deade man It is not without cause that all this is set afore vs but it is too the ende to waken vs and that when God vttereth his iudgementes against vs to make vs feele our sinnes we should the better be thinke vs that those tormentes are more terrible than can be expressed According also as wee see howe the holie scripture vseth many comparisons in that behalfe VVhy doth it likeÌ„ God to a Lion that breketh and brozeth things with his teeth and plucketh them in peeces with his pawes It is not to attribute such a crueltie vnto God as is not coÌ„uenient for him but
vs not thinke herevppon that God pardoneth our sinnes too let vs fall asleepe in them but to the ende wee should seeke to him and make the priuiledge which is giuen vs auaylable that is to wit bee bold too call vpon him as our father and assure our selues that he will heare vs Eliu hauing spoken so addeth he wil loke towards men and say I haue sinned I haue turned awaye from goodnesse and it hath not booted me hee hath deliuered my soule from the pit This text is expounded by some men as though Eliu spake of God saying that it is hee that looketh so towards men and that if any man say I haue done amisse then wheras hee had beene in the darknesse of death God deliuereth his soule from the pit and restoreth to him the light of life Howbeeit forasmuch as word for word it is set downe thus he will looke towards men and say I haue done amisse I haue turned away from goodnesse and it hath not stoode me in any stead or was not meete and conuenient for mee a man maye see and easly gather that Eliu goeth on still with his matter shewing that they which are brought so lowe as to feele their sinnes and to bee euen at deathes dore if God shew them the fauour to call them back againe and giue them hope of life and specially cheere their harts so as they are able to cal vpō him in true assurednesse of faithe doo afterward turne themselues to men and declare their miseries to the intent to magnifie the infinite goodnesse of God which they haue felt And so the second frute of the forgiuenesse of sinnes is that when the wretched sinner knoweth that God hath not shaken him off but as yet openeth him the way and giueth him accesse too come vntoo him like as hee rested thervpon too call vpon God and afterward made the frute of faith auaylable so also it behoueth him too confesse the sayd goodnesse of God before men and not to be ashamed to shewe the misery wherin hee was vntill God had deliuered him by his mercy To be short like as when God hath sent vs the promises of his gospell wee ought to acknowledge thē and to seeke vnto him so also it behoueth vs to mourne before mē For it is not ynough that euery of vs should pray to God priuily by himselfe but it behoueth vs also to set forth his glory and to indeuer to prouoke our neighbours too the same so as one of vs may be edified by another and hee that hath felt how good and mercyfull God is must shewe it vntoo others that they may take example at it And when there is such an agrement amongs vs we must also preache Gods praises togither according as euery one of vs is bound vntoo him and there is not any man which may not iustly confesse that God hath a hundred times plucked him out of his graue and quickned him Ye see thē in effect what the meening of Eliu is Howbeit that we may the better profit by this sentence let vs marke that it behoueth vs first to enter into ourselues and thē to go vnto God afterward to go vnto our neighbours Thus ye see three things which wee haue too marke and it is an order which wee ought to kepe well The first is that men should examin their owne consciēces haue an eye to their whole lyfe And why To be ashamed of their sinnes For vntill wee haue well perceyued that wee bee worse than wretched how will we haue recourse vnto God VVee will not be moued to seke him nor to desire forgiuenesse So then it is requisite for vs too begin at the sayd point namely too feele our sinnes how greuouse they bee and also too feele and conceyue the wrathe of God too the intent wee may bee as it were forlorne and behold hell as it were gaping vpon vs to swallowe vs vp and be so vtterly astonished as we may be driuen to say Alas what is to be done So that we may haue no rest in ourselues but languishe so in our miseries as wee may come with an earnest zeale too seke the lord Thus ye see the first steppe that wee must begin at The second is that wee must come vnto God and seeing hee taryeth not till wee seeke him but of his infinite goodnesse preuenteth vs in somuch that hee inspireth vs to the end we should seeke him and flee for refuge vnto his mercie there rest whē we haue any promises of his goodnesse set afore vs seing that hee seketh sinners to bring them from death to life wee must take those promises and apply them too our vse saying euen so my God thou shewest that thou art willing to receiue sinners too mercy behold I am one yea and I am so forlorne as I wote not any more what too doo Therfore I doubt not Lord but thou wilt make mee feele they grace and goodnesse So Lord there will I rest and although I bee hemmed in with many troubles and sorowes which were able to turne me from thee Yet will I rest vpon thy promises and therwith call vpon thee assuring myselfe that thou wilt strengthen mee against all Satans temptations Thus ye see how it behoueth vs to deale The third point is the conclusion that Eliu maketh here which is that we must declare Gods goodnesse to our neighbours so farforth as is needfull to their edifying that he may be praised with one accord and that all men may confesse that there is no welfare but in his mercy and that we are all damned if the only goodnesse of our God remedy it not These say I are the three degrees which it behoueth vs to keepe But I told you that we must begin at ourselues And why VVee shall see many which will blase abroade Gods praises with full mouth but they haue not well foremynded thē in their hart There are which think themselues discharged when they haue sayd O my God haue pitie vpon mee I haue bene such a one I haue done such an euill deede True it is that such men haue some feeling in themselues and speake not altogither through hypocrisie But yet notwithstanding there is much wind in them and their mouth is larger than their heart For scarcely haue they tasted of Gods mercy and yet they would haue men to thinke that they haue felt it throughly and that they be full fraught with it But there is vanitie and ambition in such men when they wyden their mouth after that sort too speake well and in the meane whyle haue not mynded Gods grace too feele it accordingly that it myght be well imprinted in their consciences and they themselues bee ryghtly nurrished with it That is the cause why I sayd that before wee speake it behoueth vs to haue considered well what we haue seene afore that is too say too haue examined well our selues too haue bene diligent in serching how wretched wee be and too
and transitorie prosperitie For the heauenly life was not then so perfectly discouered as 〈…〉 is nowadayes by the Gospell Iesus Christ was not yet manifested who came downe hither to lift vs vp and clothed himselfe with our flesh too shew that God dwelleth in vs and hath ioyned vs to his glorie immortalitie These things were not yet come to passe and therfore it behoued the faithfull too be handled partly like little children And that is the cause why that when the auncient fathers are spoken of in the scripture it is purposely said that God blissed them in their ofspring in their cattell in their possessions and in such other things and specially in length of life and why so It was for them to be helped by those meanes in wayting till the heauenly life were discouered vnto vs vnto whom our Lord Iesus Christ hath opened the gate of Paradise by his comming to make vs mount vp a loft with him Then if God make not vs now to prosper so much to the worldwarde wee must not be greeued at it for our state is not worse thā the state of the auncient fathers wee haue afarre better recompence which ought to comfort vs For example let vs take but only that whiche is said concerning long life God in his law hath highly esteemed the long life that he gaue to the faithfull And yet notwithstanding many vnbeleeuers and vtter reprobates haue liued long Therfore we must not rest there forasmuch as it is a benefite that may be cōmon as well to Gods enimies as to his friends It is not the souereine good thing it is not the true and perfect happinesse no it commeth farre short of it But we must also adde the second point which is that the fathers of old time knewe not yet so perfectly as wee do that God had prepared them an heritage in heauen True it is that they had some taste of it and they had the same faith which we haue but yet had they no such opening as wee haue in our Lord Iesus Christ Therefore it was meet that God should let them liue long and make them too profit in knowledge by long experience in the world Lo why Iob liued long time Now adayes our life is shorter and that is bycause Iesus Christ is appeared vnto vs and hath shewed vs that we are but straungers in this worlde that we might runne to the heritage which is purchased by his bloud The thing that was then but in shadowes was too be confirmed by visible benefites But now we haue the substance the shadowes and figures are past wee haue the bodie of them in our Lorde Iesus Christ therfore wee must be contented with whatsoeuer God giueth vs and referre our selues wholy to his guiding And furthermore let vs vnderstand that wee must bee contented with the life that we haue liued whensoeuer it shall please God to take vs out of the world True it is that when the scripture speaketh so of Iob and Abraham that they died olde men and full satisfied with dayes it is to expresse the temporall blissing that I haue spoken of But howsoeuer they fared neither Iob nor Abraham nor such other like would euer haue bin satisfied with liuing in this worlde if they had not amed at a better and more excellēt end Ye see thē how it was requisit that God should prolong their life to the end to giue them the longer experience of his goodnesse which thing is not nowe so requisite for vs whiche haue a more large declaration of Gods fatherly loue towards vs Therfore it behoueth vs to be satisfied with our life and too dispose our selues to die when it shall please God so as we may go hence with a glad hart not with gnashing of our teeth as the vnbeleeuers do For if they had liued a hundred thousand yeres yet would they faine tary here beneath still for they haue none other hope but of this present life it seemeth to thē that death dispatcheth all And that is the cause why they are neuer redy to go out of the world Contrariwise the fathers of old time were wont to confirme their faith by the length of the life which God gaue thē and therwithal disposed themselues to depart whensoeuer God listed to take them hence too himselfe And what ought we on our side to do nowadays I haue told you alredie that we must not loke to liue long to take knowledge of gods fatherly loue therby for if you liued but three dayes in this world it were inough to giue vs a tast of Gods goodnesse mercie and to cōfirme our faith For seeing that our Lord Iesus Christ hath died and is rise again we need no long time in this world to know that God is our father and that we be sure of our saluation Therfore as soone he giueth vs knowledge of the truth of his Gospell let vs alwayes be readie too die assuring our selues that hee hath adopted vs for his children and that he will shew himselfe our father both in life and death Ye see then that we must alwayes be satisfied with life seeing that God hath giuē vs so good a pledge of his loue in our Lorde Iesus Christ and we must not desire too haue our life prolonged here to the end to haue a larger confirmation thereof VVherfore let vs continually pray him that hauing guided vs cōtinually with his holy spirit he will draw vs hence too himselfe and that wee may come thither full satisfied bycause he hath nourished and mainteyned vs and shewed vs that our true life and euerlasting happinesse is prepared for vs aboue Now let vs fal down before the face of our good God with acknowledgement of our sinnes praying him too vouchsafe to touch vs with them more and more that we may come to him with true repentance to frame our selues after his rightuousnesse and that for asmuch as we be wretched sinners and wrapped and ouerwhelmed in so many temptatiōs as it is impossible for vs too discharge our selues of the hundreth part of our dutie it may please him too ayde vs with his holy spirite and too beare with our infirmities and imperfections vntill hee haue quite cleane rid vs of them And so let vs al say Almightie God heauenly father c. All prayse honor and thankes be vnto God. ¶ The prayer which master Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vpon our good God and father praying him too vouchsafe to turne avvay his face from the great number of faults and offences vvhereby vve cease not too prouoke his vvrath against vs and forasmuch as vve be too too vnvvorthie to appeare before his maiestie it may please him too looke vppon vs in the countenance of his vvelbeloued sonne our Lord Iesus Christ accepting the desert of his death and passion for a full recompence of all our sinnes that by meanes therof he may likevvell
5. 8 I will come into thy house in the multitude of thy mercies and in thy feare will I worship towardes thy holy Temple 464. a 31. 7. 10. God tryeth the heart and the reines 149. a 6. 16. The wicked shall fal in the pit that he hath digged 75. a 15. 8. 2. 10. The name of the Lorde is great and excellent through out all the earth 495. b 23. 5. VVhat is man that thou art mindfull or him 146. a 40. 9. 3. Thou turnest man to destruction againe thou saiest returne yee sonnes of men 764. a 33. 10. 4. The wicked is so fierce that he careth not for God he thinketh that there is no God. 596. a 53. 6. The wicked sayth in his heart I shall neuer be moued bicause he seeleth no aduersities 314. b 49. 417. a 43. 549. a 1. 11. The wicked sayth in his hart God hath forgotten him he hideth away his face and wil neuer see 678. b 58. 11. 4. 5. The eyes of the Lord will consider his eye liddes will trie the children of men The Lord will trie the rightuous but he hateth the wicked and him that loueth wrong 75. b 52. 12. 7. The woord of the Lorde is like siluer tried fired seuen times 461. b 47. 13. 1. How long Lorde wilt thou hide thy face from me 648. a 2. 2. How long shall I take counsell with myself hauing wearinesse dayly in mine heart Howe long shall mine enemies be exalted aboue me 138. b 36. 14. 2. The Lord looked dovvne from heauen vpon the children of men too see if there were any that would vnderstand and seeke God. 200. a 38. 3. Ther is not one man only that doth good 396. a 6. 813. b 21. 15. 4. A vile person is contemned but he honoreth them that fear the Lorde he that sweareth too his owne hinderance and changeth not his oth 89. b 26. 16. 2. Our weldoing extendeth not to God. 425. a 60. 701. b 59. 5 The Lord is my reward 413. a 43. 593. a. 18. 10 God will not suffer his holy one to see corruption 333. a. 15. 17. 3. VVhen thou hast proued and visited mine hart in the night when thou hast tried me thou hast found nothing I purposed that my mouth should not offend 50. b. 48. 8. Keepe me as the apple of thine eye and hide me vnder the shadow of thy winges 259. a. 43. 18. 2. 3. God is our strength rock fortresse deliuerer buckler the horne of our saluation our refuge 508. b. 54. 27. VVith the pure thou wilt shew thy selfe pure and with the frovvard thou vvilt shew thy self froward 86. b. 38. 107. a. 18. 28. God will saue the poore people and will cast downe the proude lookes 246. b. 38. 42. The vnbeleuing cried but the Lord answered them not 218. a. 57. 19. 2. The Heauens shew foorth the glory of God. 235. a. 35. 8. The law of the Lord is perfect conuerting the soule the testimony of the Lord is faith full giuing wisedome to the ignorant 18. b. 33. 11 The commandements of God are svveeter than the hony and that distilleth from the hony combe 70. b. 3. 12. By thy commaundements thy seruaunt is made more circumspect and there is great reward in keeping of them 71. b. 40. 13. VVho can vnderstand his faultes clense me from my secrete faults 168. a. 57. 274. b. 46. 429. a. 13. 22. 1. My God my God why hast thou forsaken me 57. b. 49. 2. My God I cry all the day and thou aunswerest not and by night and cease not 357. a. 11. 7. I am a worme and not a man a shame of men and the contempt of the people 351. a. 8. 10. Thou didst draw me out of the wombe 57. b. 53. 22. 15. 16. I am powred out like water and all my bones are out of ioint my hart is like wax it is molten in the midst of my bowels my strength is dried vp like a potshard and my tongue cleaueth to my iaws 57. b. 44. 24. Ye that feare the Lord praise him 532. a 3. 4. Though I shuld vvalk through the valley of the shadowe of death I wil feare none euil for thou art with me thy rodde and thy staffe they coÌ„fort me 74. a 44. 25. 11. Pardon mine iniquitie for 〈…〉 is great 428. b 26. 26. 6. I will wash my handes in innocencie 188. a 31. 226. b. 12. 27. 5. God hideth his in his tabernacle in the time of trouble 395. a 10. 28. 7. 8. The Lord is my strength and my shield he is the strength of the deliueraunce of his annointed 508. b 54. 29. 9. Euerie man declareth the glorie of God in his Temple 741. b 28. 30. 4. O Lord thou hast brought vp my soule out of the graue thou hast reuiued me from them that go downe to the pit 69. a 30. 6. God indureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy commeth in the morning 68. b 49. 7. VVhen I was in my prosperitie I sayde I shall neuer bee moued â—30 a 57. 31. 4. God is our strong rocke and house of defence 508. b 51. 6. Into thy hand I commend my spirit for thou hast redemed me lord God of truth 111. b 16. 10 Haue mercie vpon me ô Lord for I am in trouble mine eye my soule and my bellie are consumed with griefe 114. b 15. 10. 11. Mine eye my soule and my bellie are consumed with griefe my life is wasted with heauinesse and my bones are consumed 564. b 15. 12. I was a reproch among mine enemies and neighbors 351. a 7. 20. God reserueth his goods for those that feare him 390. a 1. 32. 1. Blissed is the man whose iniquities are forgiuen 328. a 55. 333. b 15. 455. b. 51. 3. VVhen I held my tung my bones consumed when I roared all the day 144. b 9. 4. For thine hande is heauie vpon me day and night my moisture is turned into drought of sommer 118. a 42. 8. The rightuous prayeth to God in time conuenient 508. b 18. 9. Be ye not like an horse or like a mule which vnderstaÌ„d not whose mouthes thou dost bind with bit bridle least they come neere thee 69. a 20. 104. a 55. 33. 7. God gathereth the waters of the sea together as vpon an heape laieth vp the depthes in his treasures 491. a 57. 19 The Lord deliuereth the soule of the rightuous from death preserueth him aliue in the time of famine 306. a 39. 34. 8. The Angel of the Lord pitcheth rouÌ„d about theÌ„ that feare him and deliuereth him 16. a. 51. 26. a 45. 9. Tast how good the Lord is 411. a 28. 11. They that seeke the Lord shall lacke no good thing 72. b 58. 16. The eyes of the Lorde are vpon the rightuous and his eares are open vnto their crie 73. a 48. 17. The face of the Lord is against them that do euill to cut of
the yeare with thy goodnesse and thy steppes drop fatnesse 766. a 2. 66. 3. O God how maruellous are thy workes 766. a 12. 10. O God thou hast proued vs thou hast tried vs as siluer is tried 69. a 37. 12. Thou hast caused men to ride ouer our heads we went into fire into water but thou broughtest vs out into a wealthy place 69. a 73 110. a 58. 320. b 5â— 68. 21. God is our God to saue vs to the euerlasting Lorde belongeth the issues of death 74. a 28. 109. b 13. 69. 2. 3. 4. The waters are entred euen to my soule I sticke fast in the deepe myre I am wearie of crying my throte is drie mine eies fail whilest I waite for my God. 564. b 15. 5. They that hate mee without a cause are mo in nuÌ„ber than the haires of my head they that would destroy me and are my enemies falsely are mightie so that I am constreined too restore that which I toke not 75. a 36. 10. The zeale of thine house hath eaten mee the rebukes of them that defamed thee are falne vpon me 45. b 16. 71. 20 God hath taken me vppe from the depthe of the earth 320. b. 48. 2. As for mee my feete were almost gone and my steps had welny slipt 44. b 12. 4. There are no bands in the deth of the children of God. 344. b 48. 6. Pryde compasseth the wicked as a chayne and crueltie couereth them as a garment 309. b 10. 7. Their eyes stande out for fatnesse they haue more than heart can thinke 88. b 7. 310. b 6. 723. b 14. 9. The wicked set their mouthes against heauen and their tong trotteth through the earth 795. b 39. 13. It is in vayne that I haue washed my handes in purenesse and kept my hart pure 668. b 33. 700. a 54. 17. It is too troublesome a thing to consider the ende of the wicked 313 b 59. 77. 11. I sayd it is my death then I remembred the yeares of the right hand of the Lord. 284. a 14. 20. Thy way hath ben in the sea and thy pathes in the great waters 30. The meate was yet in their throte 392. a 8. 32. The reprobate sinned still when the wrath of God came vpon them 392. a 9. 39. God remembreth that we are flesh and as a wind that passeth and returneth not again 140. a â—8 566. a â—3 71. From thence where Dauid followed the Ewes with yong God brought him to feede his people laacob and Israell his heritage 30. a 61. 7â— 5. Howe long Lord wilt thou be angrie for euer shall thy Iealousie burne like fire 138. b 36. 80. 4. O God cause thy face too shine and we shall be saued 796. b 15 8. Lorde cause thy face too shine vpon vs and wee shall bee deliuered 796. b 16. 81. 3. God letteth the wicked goe aecording too the presumption of their harts and walke in their counsels 257. a 47. 82. 1. God standeth in the assemblie of gods and iudgeth among the Gods. 17. a 29. 6. You are Gods and ye are al the children of the most high 61. b 10. 88. 4. Blowe the trumpet in the newe moone in the solemnitie and on the day of our feast 114. b 12. 89. 33. God wil visit the sinnes of his with a rod. 361. a 14. 90. 3. God turneth man too destruction againe thou sayest returne ye sonnes of men 277. a 7. 504. b 56. 4. A thousand yeares in thy fight are as yesterday 157. b 53. 11. VVho knoweth the power of thy wrath for according to thy fear is thine anger 643. a 27. 12. Teach vs rightly to nuÌ„ber our dayes that we may apply our hartes vnto wisdome 83. a 4. 20. O Lord cause thy face to shine and we shall be saued 796. b 15. 91 4. The faithfull are sure vnder the wings of the Lord. 395. a 10. 11. Hee shall giue his Angelles charge ouer thee to keepe thee in all thy wayes 16. a 51. 12. The Angelles shall beare thee in their handes that thou hurte nor thy foote againste a stone 108. b 47. 277. a 7. 359. b 44. 15. Hee shall call vpon me and I will heare him 413. b 29. 92. 8. O Lord howe glorious are thy workes and thy thoughtes are verie deepe 766. a 14. 13. The rightuous shall florishe like a palme tree 350. a 18. 94. 7. The wicked say the Lorde shal not see neyther will the God of Iacob regard it 678. b 56. 11. The Lorde knoweth that the thoughts of men are euill 695. b 25. 19. VVhen I had many thoughts in my selfe thy comforts haue reioyced my soule 303. b 6. 95. 1. Come let vs reioyce vnto the Lord let vs sing aloud vnto the rock of our saluation 155. b 34. 6. Come let vs worship and fall downe and kneele before the Lord. 155. b 35. 7. The Lord is our God and we are the people of his pasture 285. b. 60. 8. Harden not your hearts as in Meribah and as in the day of Massah in the wildernesse 50. b 48. 97. 5. The mountaines melted like wax at the presence of the Lord. 173. b 58. 100. 3. God hath made vs and not we 746. a 12. 102. 17. God shall build vp Sion 388. b 38. 27. 28. 29. The earth and the heauens shall perish â–ª but thou shalt endure all shall waxe olde as dooth a garment as a vesture shalte thou change them and they shal be changed But thou art for euer thy yeears shall neuer haue end The children of thy seruantes shall continue and their seede shal be established before thee 84 â–ª b 17. 103. 4. The Lorde redeemeth the life from the graue and crouneth vs with mercie and compassion 74. a 6. 14. God knoweth that we be but dust â–ª 140. a. 28. 20. Praise the Lord ye his Angels that excell in strength that doe his commaundement in obeying the voice of his word 17. a 5. 104. 1. 3. God is clothed with glorie and honor which layeth the beames of his chambers in the waters and maketh the thicke cloudes his chariot walketh vpon the wings of the winde 735. a 55 795. a 53. 4. God maketh the windes his messaÌ„gers and a flaming fire his ministers 29. b 40. 12 VVhen the sunne riseth they retire and couch in their dennes 776 a 17. 13. Then goeth man forth to his worke and too his labour vatill the euening 344. a 58. 14. God causeth grasse to growe for the cattell and herbe for the vse of maÌ„ that he may bring forth bread out of the earth 344. a 14. 15. God causeth wine too growe which reioyceth the heart of man 509. b 57. 19. God made the Moone for certaine seasons the Sunne knoweth his going downe 344. a 38. 20. God hath made the darknes 344. a 38. 24. O Lord howe manifold are thy workes in wisdome hast thou made them al the earth is full of thy riches 95. b 4. 26. The ships runne in the Sea
yea that great VVhale which God hath made to play therein 800. b. 56. 28. VVhen God hideth his face all things are troubled and when he taketh away their breath they die returne to their dust 141. a 61. 29. VVhen God taketh the breth from his creatures they dye and returne to their dust 81. a 25. 83. b 32. 107. a. 10. 30. God sendeth forth his spirite and they are created and he renueth the face of the earth 141. a 57. 32. God loketh on the earth and it trembleth he toucheth the mountaines and thy smoke 752. b 1. 107. 34. The frutefull lande becommeth barren for the wickednes of them that dwell therein 520 â–ª a 2. 42. The rightuous shal see it and reioyce but al iniquitie shall stop hir mouth 102. b 16. 24. VVho is wise that he may obserue these things and consider the goodnesse of the Lord. 96. a 47. 110. 4. The Lord hath sworne will not repent that thou art a priest for euer after the order of Melchisedech 816. b 33. 112. 1. Blessed is the maÌ„ that feareth God. 380. a. 20. 113. 6 God abaseth himself to beholde the heauen and the earth 438 a 43. 6. The righteous shall be in euerlasting remembrance 350. a. 18. 115. 11. You that feare the Lorde put your trust in him 532. a. 3. 16. God hath giuen the earth to the sonnes of men 432. b. 55. 116. 10. I beleued therfore did I speak for I was sore troubled 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28. 12. 13. I will call vpon the name of God for all his benefites towardes me 425. b. 5. 449. b. 54. 118. 3. 4. The house of Aaron saith that the mercy of God dureth for euer and they that feare him say that that his goodnesse dureth for euer 532 a. 1. 17. I shall liue and declare the workes of the Lord. 210. a. 61 18. The Lord hath chastened me fore but he hath not deliuered me to death â–ª 656. b. 8 119. Beth. VVherin shall a young man redresse his way in taking hede according to thy word 269. a 8 37. Hâ— Lord turne away mine eies from regarding vanity 570. a. 6â— 67. Teth. Before I was afflicted I went astray 656 b. 8. 71. It is good for me that I haue ben afflicted that I may learne thy statutes 107. b. 13 Nun. The woord of the Lord is a lampe vnto my feete and a light vnto my path 257. b. 48. 818. b. 56 98. 99. 100. Mem. Thou hast made me wiser by thy commaundements and I haue passed in wisedome al my teachers I haue passed the auncient in knowledge 695. b. 46 120. 7. I seeke peace and when I speake therof they are bent to war. 75. a. 32. 123. 1. God dwelleth in the heauens 436. a. 5 125. 1. They that trust in the lord shal be as the mount Sion which can not be moued from his place but remaineth for euer 88. b. 5 3. The rodde of the wicked shall not rest on the lot of rightuous 89. a 7. 126. 1. God is knowne in Iâ—dea â–ª and his name is great in Israell 156. b. 15. 127. 2. It is in vayne for you too rise earely and to lye down late and eate the bread of sorow for God wil surely giue rest to his beloued 472. b 21. 3. Children are the inheritance of the Lorde the fruite of the wombe the reward that he giueth 91. a 2. 112. a. 12. 128. 2. Blissed is the man that eateth the labor of his hands 388. a 48. 3. The wiâ—e of the rightuous shal be like a fruitfull vine vpon the sides of the house of the rightuous and his children like the Oliue plantes round about hâ— table 351. a 57. 129. 4. The rightuous Lord hath cut the cordes of the wicked 89. a 7. 6. All those that hate Sion shall be as the grasse on the house toppes which withereth before it come forth 158. b 42. 130. 3. Lord who is he that shall stand 458. a 25. 4. There is mercie with the Lord to the end that he may be feared 361 a 31. 448. a 5. 131. 1. I haue not walked in things more greate and maruellous than apperteined vnto me 594. b 26. 133. Through out the Psalme 8. a 43. 138. 8. The Lorde will performe his worke toward me 197. b 31. 285. b 139. 7. 8. VVhether shall I goe from thy spirite or whether shall I flie from thy presence If I ascende into heauen thou art there If I make my bed in the sepulchre thou art there 185. b 45. 456. a 12. 12 â–ª The darkenesse hydeth not from thee and the night shineth as the day 679 â–ª a 47. 14. Lorde marueilous are thy workes 766. a 10. 140 4. The wicked haue sharpened their tongue like a serpent the poyson of vipers is vnder their lips 191. b 33. 143 â–ª 2. Enter not into iudgement with thy seruaunte for in thy sight shall none that liueth be iustified 458. a 25 â–ª 669. b 20. 5 â–ª I doe remember the time past I meditate in all thy workes 157. a 7. 145. 9. 17. The mercie of God is ouer all his workes 433. b 44. 18. God is nere vnto all that call vpon him 357. a 14. 507. d 23. 146. 7. 8. 9. God executeth iustice for the oppressed hee looseth those that are bounde hee keepeth the straunger he comforreth the fatherlesse and the wydowe 433 b 27. 147. 9. God geeueth to beasts their foode and to the young rauens that crie 776. b. 3. 148. Throughout the Psalme You creaturâ— of heauen praise ye the Lord. 56. b 55. Prouerbes 15. THe wise man shall heare and increase in learning 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32. 5. 15. Drinke the waters of the Cesterne and of the riuers out of the middes of thine owne well 544. b 50. 8. 1. Doth not wisedome cry vnderstanding vtter her voyce 526. b 33. 751. b 32. 22. The lorde hath possessed me in the beginning of his waye and was before his woorkes of olde 751. b 33. 31. I toke my solace in the compasse of his earth and my delight is with the children of men 427. a 14. 527. a 39. 751. b 33. 9. 10. The beginning of wisedome is the feare of the Lorde 529. b 18 532. a 34. 541. b 38. 10 7. The memoriall of the iust shall be blessed 350. a 59. 14. That which he feareth shall come vpon him 305. a 43. 12. 10. A righteous man regardeth the life of his beast but the affection of the wicked is cruell 610. a 37. 14 27. The feare of the Lorde is a welspring of lyfe to auoide the snares of death 529. b 5â— 16. 1. The preparations of the harte are in man but the answere of the tongue is of the Lorde 66. a 9. 9. The Lorde directeth the steps of man. 303. b 30. 14. The wrath of a king is as messengers of death 309. a 48. 17. 5. Hee
saued 225. b 44 356. b 52. Amos. 3. 6. THere is no euill in the Citie which the Lorde hath not done 184. a 53. 4. 6. I haue giuen you cleannesse of teeth in all your cities and searcenesse of bread in all your places yet haue yee not returned vnto me saith the Lord. 721. a 27. 5. 19. If a man did flee from a lyon and a Beare mette him or went into the house and leaned his head on the wall and a Serpent bit him 392. b 52. 20. The day of the Lord shall it not be darknesse 466. b 6. 9. 2. Though they digge into the hell thence shall myne hande take them though they climbe vp to heauen thence wil I bring them down 185. b 46. Micheae 4. 4. EVerie man shall set vnder his vine and vnder his fig tree 887. a 27. 7. 19. God will subdue our iniquities he will cast all our sinnes into the bottome of the sea 333. b 33. Nahum 1. 10. THE wicked shall bee as thornes folden one in another 315. a 60. Habacue 1. 3. WHerefore hast thou shewed me iniquitie and caused me too beholde sorrowe wherefore are spoyling and violence before me 666. b 30. 2. 1. I will stand vpon my watch and set mee vpon the tower 394. b 49. 4. The iust shal liue by his faith 5. But the proude man is as hee that transgresseth by wine hee shall not indure hee enlargeth his desire as the hell and as death and cannot be satisfied 411. b 14. 797. b. 22. 11. The stone shal crie out of the wall and the beame out of the tymber shall answere it 516. a 27. 610. b 8 3. 2. O Lorde in wrath remember mercie 150. a 6. 150. a 6. 36. a 50. 711. b 5. Sophonias 11. 2. AT that time will I searche Ierusalem with lightes visit the men that are frozen in their dregges and say in their hartes The Lorde will neyther doe good nor euill 395. a. 1. 691. a 26. 920. b 25. Zacharias 1. 3. TVrne ye vnto me and I will turne vnto you sayeth the Lorde 224. a 32. 2. 8. The Lord hath sayd he that toucheth you toucheth the apple of mine eye 182 b 55. 3. 1. Sathan stoode at the right hand of the Lord to resist Iosua 21. a 7. 5. 4. I will bring it foorth fayth the Lord of Hostes and it shall enter into the house of the theefe and into the house of him that sweareth falsely by my name and it shall remayne in the middest of his house and shall consume it with the timber therof stones therof 90. b 24. 8. God cast a waight of lead vpon the mouth of wickednesse 287. a 57. 9. 9. Reioyce greatly O daughter Sion shout for ioy O daughter Ierusalem behold thy king commeth vnto thee he his iust and a sauiour poore and ryding vpon an Asse 650. b 3. 12. 10. I wil poure vpon the house of Dauid and vpon the inhabitantes of Ierusalem the spirite of grace and of compassion and they shall looke vpon me whome they haue pierced and they shal lament for him as one mourneth for his onely sonne 615. b 22 742. a 33. Malachias 1. 2. I Haue loued Iacob but Esau haue I hated 2. b 52. 6. If I be a father where is mine honor If I be a master where is my feare 412. a 12. 530. b 37. 584. b 1. 2. 10 Haue we not all one father why doe we transgresse euery one against his brother 584. b 5. 3. 14. 17. The keeping of the cōmaundements of God profit vs that he will forgiue vs our sins 412. b 24. 4. 2. Vntoo you that feare my name shall the Sonne of rightuousnesse arise and health shall be vnder his wings and ye shallgo forth and growe vp as fat calues 168. b 57. Booke of Wisdome 5. 17. THE lord couereth his with his right hand and defendeth them with his arme as with a buckler 482. a 54. 6. 3. Rule is giuen you of the lord and power by the most high 675. a 19. 7. God will spare no person neither shal he feare any greatnesse for hee hath made the small and the great 673. 19. 14. 3. VVee are gouerned by the prouidence of God. 307. b 8. 16. 13. God hath power of life death 562. a 7. Ecclesiasticus 2. 9. YE that feare the Lord trust in good thinges and in euerlasting ioy and mercie 532. a 2. 5. 6. Mercie and wrath come frō God. 306. b 42. 8. 9. Goe not from the doctrine of the elders for they haue learned it of their fathers 413. a 30. 11. 19. I haue gotten rest 441. b 50 39. 13. The memorie of a rightuous man shall neuer be put away 350. a 55. 44. 16. Enoch pleased the Lorde God therefore was he translated for an example of repentance to the gerations 666. a 8. Mathew 4. 1. IEsus was led by the spirit intoo the wildernesse too bee tempted of the deuill 31. a 13. 577. b 43. 3. The tempter approching too him sayde If thou bee the sonne of God commaunde that these stones be made bread 26. a. 1. 4. Man shall not liue by breade onely but by euerie worde that proceedeth out of the mouth of God. 347. a 55. 5. 5. Blissed are the meeke for they shall inherite the earth 76. b 8. 7. Blissed are the mercifull for they shall obteine mercie 128. a 40. 11. Blissed are yee when men reuile you and persecute you and say all maner of euil against you for my sake 554. a 32. 12. Your rewarde is great in heauen 72. b 57. 15. Neither doe men light a candle and put it vnder a bushell but on a candlesticke and it giueth light vnto all that are in the house 373. b 53. 630. a 18. 22. VVho soeuer is angrie with his brother vnaduisedly shall bee culpable of iudgement And who so euer sayeth vntoo his brother Raca shall bee worthy too bee punished by the counsell and who so euer shall say foole shall bie worthy too bee punished wth Hell fire 203. b 22. 598. b 45. 25. Agree with thyne Aduersarie quickly whylest thou arte in the way with him least thy aduersarie deliuer thee too the Iudge and the Iudge deliuer thee too the Sergeant and thou be cast into prison 598. b 30. 23. If thou bring thy gyfte too the Alter and there remembrest that thy brother hath ought against thee 24. Leaue there thyne offering before the Alter and goe thy waye first bee reconciled too thy brother and then come and offer thy gyfte 602. a 30. 28. VVho so euer looketh on a woman too lust after her hathe committed adulterie alreadie in his heart with her 581. b 16 44. Loue your enemies that ye maye bee the children of your father which is in Heauen 597. a 20. 598. a 14. 45. God maketh his Sonne too arise on the euill and the good 124. b 9. 48. Yee shall be perfecte as your father which is in heauen is perfect 124 b 9. 6. 12. Forgiue
me is the lord Iudge nothing before the time vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hart manifest then shall euerie man haue praise of God. 131. b 35. 187. b 4. 608. b 23. 7. VVho is it hath preferred thee 463. a 48. 11. Vnto this houre we both hunger and thirst 349. b 15. 549. b 4. 12 13. VVe are reuiled persecuted we are made the filth of this world 350. b 58. 499. b 7. 5. 7. 8. Christ was sacrificed as the true pascall Lamb. c. 11. b 28. 6. 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne soule 580. b 38. 19. VVee haue our bodies of God â–ª not of ourselues 4 12. a 9. 580. b 47 20. Glorifie God in your bodie in your spirit for they are Gods. â—80 b 47. 7. 29. That those which are rich do as if they were not 6. b 28 34. b 10. 30. 31. They that buy as thoughe they possessed not and they that vse this worlde as though they vsed it not for the fashion of this worlde goeth avvay 61. b 14. 8. 1. Knowledge puffeth vp but loue edifieth 292. a 1 529. b 10. 9. 27. I beate dovvne my body bring it vnto subiection least by any means wheÌ„ I haue preched to others I my self shuld he reproued 71. a 60. 10. 1. Brethren I would not that ye shuld be ignorant that all our fathers were vnder the cloud al passed through the sea 153. b 19. 6. 11. All thinges came vnto them for examples 166. a 33. 340. a 35. 13. God is faithfull which wil not suffer you to be tempted aboue that ye are able but will euen giue the issue with the temptatioÌ„ that ye may be able to beare 63 a 29. 106. b 56 228. b 54. 818. b 54. 31 VVhether we eate or drinke or what so euer we do wee must do all in the name of God â–ª 9 b 20. 11. 7. A man ought not too couer his heade for as muche as hee is the image and glorie of God â–ª but the woman is the glorie of the man 54. b 32. 11. Neither is the man without the woman neither the woman without the man in the Lorde 55. a 54. 19. There muste bee heresies euen among you 〈…〉 at they which are approued among you might be knowne 132 a 24. 32. VVhen wee are iudged wee are chasâ—â—ed of the Lord bâ—cause we should not be condemned with the worlde 726 a 2. 771. a 60. 12. 7. The manifestation of the spirite is giuen too euerie man too profite withall 373 b 39 696. b 53. 1. 10. Speake yee all one thing and that there bee no dissentions among you 616. a 58. 13. 3. Though I feede the poore with all my goodes and haue no loue it profiteth mee nothing 49. a 17. 7. Loue hopeth al things 48. b 48 9. 10. VVee knowe in part and we prophesie in part but when that which is perfecte is come then that which is in part shall bee abolished 37. a 3. 60. b 57. 152. a 8. 12. Novv we see through a glasse darkely but then shall wee see face to face Nowe I knowe in parte but then I shal knowe euen as I am knowne 772. b 36. 241. b 53. 37. a 3. 60. b. 57. 152. a 8. 632. a 1. 14. 20. Bee not children in vnderstanding but as concerning maliciousnesâ—e be childreÌ„ 294. b 19. 378 b 5. 24. 2. If all prophesie and there come in one that beleeueth noâ— hee is rebuked and iudged of all And so are the secretes of his heart made manifest 679. b 46. 27. 28. 29. 30. If any man speake a straunge tong let it be by two or at the moste by three and that by course and let one interprete c. 133. b 37. 624. a 10. 696. b 55. 40. Let all things be doone honestly and by order 624. a 9. 15. 19. If in this life onely wee haue hope wee are of all men the most miserable 162. a 29. 341. a 23. 33. Euill speakings corrupt good maners 236. b 4. 36. O foole that which thou sowest is not quickned except it dye 141 b 30. 368. 269. b 46. 46. That which is naturall goeth before 212. a 46. 53. That which is corruptible in vs must be abolished 348. a 9. 57. VVee haue the victorie through our Lord Iesus Christ 567. a 6. 58. My beloued brethren be yee sted fast vnmoueable aboundant alwayes in the worke of the Lorde for as much as ye knowe that your laboure is not in vaine in the Lorde 71. b 46. 2. Corinthians 1. â—2 GOD hath giuen the earnest of the spirite in our hearts 284. b 28. 2. 11. VVee knovve the suttleties of Satan 422. a 41. 3. 5. VVee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God 203. b 5. 253. b 30. 597. â— 32. 18. By the spiâ—te of the Lorde we shall be chaunged into the image of glorie 370. b 8. 4. 4. The GOD of this worlde blindeth the mindes of the infidels that the light of the Gospell shineth not vnto them 710. a 24. 6. God shineth in our heartes to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 212. b 54. 8. Being afflicted on euerie side yet not in distresse 158. b 16. 13. VVee beleeue and therefore we speake 373. b 37. 696. b 28. 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie 136. b 16. 5. 1. VVhen our bodies shall bee dessolued by death wee haue an eternall building in heauen 278. b 61. 348. a 14. 269. b 46. 2. For therefore vvee sighe desiring to bee clothed with our house which is from heauen 85. a. 14. 4. VVee desire not to bee vnclothed but to be clothed vpon 506. a 22. 5. God hath giuen the earnest of the spirit in our hearts 284. b 28. 7. VVe walke by fayth and not by sight 60. b 25. 651. a 34. 10. VVee shall all appeere before the iudgement seate of Christ 731. a 17. 365. b 11. 400. b. 57. 669. a 30. 680. a 55. 679 a 6. 17. If any man bee in Christe let him be a newe creature 250. a 7. 284 a 25. 18. God hath reconciled vs to him selfe by Iesus Christ and hath giuen vs the ministerie of reconciliation 444 b 4. 645. b 51 648. a 33. 19. The Gospell is the worde of reconciliation 444. b 4. 62. God hath sayde I haue heard thee in a time accepted and in the day of saluation haue I succoured thee beholde nowe the accepted time behold nowe the day of saluation 155 b 40 650. a 24. 7. VVe must passe by the armour of rightuousnesse on the right hand and on the left 554. a 50. 8. VVe must passe by honor
hartes by his holy spirit and that it is he which fenceth vs which is a bulwark fortresse to vs Marke also what Sainct Paule sayeth in the viij of the Romanes For after hee hath shewed that the faithfull are inuincible when the spirit of God beareth theÌ„ record of their lyfe he saieth that although they haue not receyued him fully and perfectly yet notwithstanding yea though they had receyued but some one small drop the same is the seede of lyfe to assure them that God will accomplish that which he hath begonne Seeing then that the faithfull haue such an assurance that God hath gyuen them of his holy spirit to shew vnto them that he will bee their father to the ende thervpon they maye lift vp their voyces mindes and vaunt themselues against Satan against death against all things And wherefore Bicause nothing is able to put them froÌ„ the sayd loue which God beareth theÌ„ which he hath once shewed to them in our Lord Iesus Christ Thus we see how we must do and what we haue to hold vs to as shall be laide forth more at large hereafter specially wheÌ„ we come to declare what the mischiefes were that SataÌ„ wrought againste Iob and howe we ought to take theÌ„ But at this present I do but only touche that whiche is necessarye for this present purpose Let vs come to that which is in the text where mencion is made of Iobs vprightnesse True it is that I haue already declared al that matter so as it were but superfluous to make a new discourse of the things that haue bene touched hertofore It shall suffize for vs to make a short rehearsall of them to the intent to bring that thing to our remembrance whiche is greatly for our profite to know Marke then wherefore the holy Ghost hath declared the lyfe of Iob new againe It is to the ende it shoulde be as a patterne for vs to shape our selues like vnto it Is it our desire to frame our liues to Godward and to his seruice Then muste we firste of all haue this sayde soundnesse of hart that we be not double and that we serue not God in outward appearance onely with our feete handes and eyes but that our hart march afore and that we haue a pure and single meaning to giue our selues ouer vnto God to bee wholly his and to abhorre all hypocrisie Beholde at what poynt we must beginne if we meane to haue our lyfe well ruled allowed of god For vprightnesse muste in any wise spring of the feare of God that is to say we muste shewe outwardly what lieth hid within vs so as if the roote be good it shall by and by bring forth good fruites that our workes may beare record how our protestation of seruing God and of assuring our selues of all things at his hande is not vayne And this consisteth in two things namely that we deale with vprightnesse equitie among our neighbors mark me that for a speciall point and also that we haue a religiousnesse in vs to serue God imputing all vnto him And this vprightnesse teÌ„deth not to the end that ech one of vs should shrinke aside by himself to seeke his owne profite but that we shoulde coÌ„municate all togither according as God hath bounde and knit vs togither into one bodie so as euery man haue a care to serue his neighboures turne to mainteine this brotherly communion and equitie of not doing that to another which we would not haue done to our selues Thus see we how God proueth what we be that is to wit whither we liue vprightly amoÌ„g men without hurting or hindering of any man or rather whither we labour to doo seruice vnto all men For the principall poynt is that we referre all vnto God acknowledging our selues to be wholy his and that it is reason that our life our death be offered vnto him in sacrifize that we worship him that we do homage vnto him for the things that he hath giuen into our handes that we confesse howe he ought to haue all superioritie ouer vs that wee protest it by our prayers and requestes and that we shewe howe it is he that is our whole refuge and how it is he to whome we are beholding for all things Lo here the record which it behoueth vs to yeelde of the soundnesse that is hidden in our harte as of a roote that is hidden in the earth But for asmuche as the cace so standeth that wee can not walke as it becommeth vs to Gods lyking except wee vtterly withdraw our selues from euill This also is well attributed vnto Iob and vnder his persone wee are aduertised that wee shall neuer serue God without greate difficulties and many hinderances which the Diuell styrreth vp so as if wee will keepe the ryght way it behoueth vs to leape ouer the trenches to steppe ouer the stones and to marche among thornes And thus wee see the manifold incombrances that are cast afore vs to turne vs aside from walking as God hath appoynted yea eueÌ„ to marre vs altogither But what for that Let vs learne to put this lessoÌ„ in vre that Iob serued God by withdrawing himselfe froÌ„ euill So theÌ„ wheÌ„ we see the whole world corrupted so as we be as it were amoÌ„g briers caÌ„ see nothing but euill examples let vs resist all suche things For why If we be so lazie as to make excuse that bycause the world is wicked froward wee may well do as other do that is ouerfond For lo here is Iob set before vs to condemne vs For if he in those dayes withdrewe himselfe froÌ„ euill ought not wee to do the like in these dayes too Specially seeing that God gyueth vs warning that wee cannot lyue holily without greate battelles and great hardinesse And what more Hee gyueth vs the grace to ouercome all Satans assaultes in suche wise as there is no excuse for vs â–ª if wee do not as Iob hath done For he lyued not in a tyme when all things were well ordered or where men were as Angelles No no hee lyued among idolaters abundance of wickednesse reigned in his time and there was as greate store of vyce in the worlde then as there is at this day And yet for all that Iob folowed not the bent of other mens bowes as the Prouerb sayeth But he retired into himselfe beeing well assured that hee ought to serue god So then let vs not in these dayes alledge the corruptnesse of our tyme in that all is turned topâ—iteruie But rather let vs consider that God by meane thereof prouoketh vs to bee so muche the carefuller to shunne the thing that may infect vs For in asmuche as we see howe vyces are as it were an euill ayre wee must flee from them in cace as if one shoulde tell me that my meate were poysoned I woulde haue no minde to meddle with it or as if a man should tell me there were daunger in a
heauinesse in him Saue onely that as I haue sayde alreadie his sorrowing was moderated as was conuenient and was not wicked nor sinfull of it selfe But all our passions are wicked bycause they bee wrapped in some sturdinesse agaynst God or in some dystrust or in some other outrage of the flesh If God send vs any good it is not euill don of vs to be glad of it and specially wee cannot yeeld him thankes but we must haue our harts at libertie too feele the good lucke that hee hathe sente vs But what Menne are alwayes so full of vanitie as they can neuer make themselues merry without offending of god As for example if God sende them ryches there goeth I wote not what a vaynglorye medled with them I cannot tell howe Or at leastwyse they call not vppon God with suche feruentnesse as they were woont to doo but become verye lazie and giue them selues ouer too that whiche they haue in hande Too bee short as fast as men purpose too make themselues merrie or too bee sad there will euermore bee some excesse and hardlye can they holde themselues from offending God bicause they haue not suche staye of themselues as were requisite but let themselues runne at randon And specially if the aduersitie bee great menne shall verie hardly scape too forgette themselues and too bee caried awaye according as it befalleth heere vntoo Iob when hee sayeth hee woulde fayne that his byrthdaye were quite wyped out of the yeare But did hee himselfe dispose the dayes of the yeare that hee shoulde desyre too chaunge Gods ordinaunce when our Lorde sheweth vs the modestie which wee ought too keepe in making of othes he sayth yee are not able too make one of the heares of youre heade whyte when it is blacke or blacke when it is white and howe sweare you then by your heade But here Iob passeth somewhat further For hee woulde plucke the starres out of the skie hee would set the whole worlde on fyre to burne vp the earth and he woulde haue the clowdes and the windes and all things else to mingle themselues togither at his desire Hereby wee see that when men are much pinched wyth aduersitie they ouershoote themselues in suche wyse as there remayneth no more modestie or any thing else in them but outrage Sith wee see this in Iob it behoueth vs to stande the more vppon our garde and to bee well aduised that our sorrowing in our afflictions bee after such a sort as in the meane whyle God be blissed in all that hee doth that wee prouoke him not to displeasnre no not euen by vnaduisednesse for it is certaine that Iob ment not too displease God willingly neyther was it his intent too dooe agaynst Gods minde but this befell him through vnaduisednesse For our passions are blinde wee haue no witte too discerne we wander without keeping eyther waye or pathe In so muche then as wee knowe our affections too bee so outrageous we haue so much the more neede too pray God too rule them for vs But by the way if wee compare Iob wyth those that blaspheme God with open mouth I pray you howe woorthie are suche men too bee condemned For Iob hauing serued God all the tyme of his lyfe is neuerthelesse set here as it were vppon a scaffolde by the spirite of God too the ende men might by him perceyue theyr owne wretchednesse and humble themselues and vnderstande that when the grace of God fayleth them they are in a forewardenesse too cast themselues into hell if they bee not hilde backe Seeing that Gods will was to exercyse Iob in suche sorte as too set him oute for a gazing stocke and too make him serue for an example and learning vntoo others what shall become of those that blaspheme God yea euen without cause For there are some that if any heart griefe happen to them so as they be troubled or if a man doo but styrre their choler yee shall see them teare Gods name a peeces and they thinke that it ought too serue them for excuse if they can say why then did he chafe mee If a man happen too doo them a little displeasure or if a flie chaunce to crosse before their eyes Iesus Christe and his death and his bloud and his fleshe and all that euer hee hath shall bee torne all too peeces As who woulde say that our Lorde Iesus Christ had taken mans flesh vppon him to bee made a Rayling stocke at those monsters handes which are not woorthie to liue vpon the earth And yet notwithstanding they will take it for theyr excuse too saye suche a man did anger mee Thou supposest that thou bendest thy selfe agaynst man and yet notwithstanding when thou bendest thee agaynst hym that hathe grieued thee the cace is so that God is offended by it But when they come too aduaunce themselues in that wise agaynst God seeme they not Monsters contrarie too nature Therefore lette vs take heede that wee so brydle our affections as Gods name bee not blasphemed by vs whereas it ought too bee praysed and blissed Marke this for one speciall poynt Furthermore wee see that in blaspheming of God men haue a certaine naturall Rhetorike and are so cunning in the art as there is no lacke in them God hathe giuen vs speache to the intent wee shoulde confesse him too bee good righteous and full of equitie in all respectes and caces and too the ende that in all oure talke our indeuer shoulde bee too speake of hym with all reuerence But when it commeth too the poynt that God shoulde bee honoured aboue all thinges wee speake so fayntlye of him that scarcely can a man wring a little woorde out of vs that shall bee well set But if men will go too blaspheming then yee shall see them as eloquent as may bee deuysed and there is not the man that maye not seeme too haue beene at schoole too learne fine Rhetorike Euen so is it here Iob did it not of set purpose as I haue sayde afore for he withhilde himselfe as muche as he was able and hee fought agaynst the temptation And yet notwithstanding we see howe his owne nature caried him awaye in suche wyse as hee coulde not holde hymselfe from this kinde of Rhetorike whiche is too too flowing For wheretoo else serueth his setting downe of so manye fashions of speache whiche hee heapeth vppe as it were intoo a little pyle For so muche then as wee see suche a vyce rooted in menne what haue wee too doo VVee muste pray God too open oure mouth and too giue vs the grace that all our woordes may tende too his honour And moreouer that he will restraine vs after suche a sorte as wee maye take good heede that wee speake not vntowardly and at aduenture when occasion is giuen to talke of his iudgementes and of the good that hee hath done vs and of the corrections that hee hathe sent vs and of suche other lyke things and that wee maye
Iob bothe deafe and blinde Sometimes when it thundreth and the ayre is so sore troubled that a man can not heare any thing all oure wittes bee as it were vtterly amazed and therewithall we bee striken in feare and when we see the flashes of lyghtning and heare the thundercrackes and the ratling of some sore and vehement hayle wee imagine that wee shoulde bee fordoone and wee shrinke our selues inwarde in suche wyse as we dare not once put out our heads Euen so stoode the cace with Iob. VVherefore let vs consider these things and there withall let vs also beare in minde the doctrine that I haue touched already True it is that here we muste marke two things for wee haue two extremities whereof it behoueth vs to take hede The one sorte thinke it is no pacience if a man bee not altogither peaceable The other sorte are of opinion that although a ▪ man chafe agaynste God and resist him yet hee ceasseth not to bee pacient conditionally that at the ende hee mislyke of his faulte and repent it These men gyue themselues the brydle and take leaue to committe many sinnes yea and they suppose themselues to bee pacient when they haue so stomaked agaynste God by that meane where through they bereeue themselues of Gods grace Therefore wee must take heede of these two extremities And let vs marke that our pacientnesse in submitting our selues to Gods good will is not to bee without any greefe at all or not to stomake the matter at some times or not to feele the waues that come rushing against vs so as wee shold be as senseles persons in that behalfe But rather when wee bee in suche battels let vs not discourage our selues for the matter but lette vs call vpon God and therewithall feeling continually howe greately wee be giltie before him let vs pray him to strengthen vs by the power of his holie spirite that wee may be able to withstand such assaultes whereby we myght be oppressed at the firste blowe if hee susteyned vs not Beholde I say howe it behoueth vs to deale to the ende that when God shall haue gyuen vs any power and strength to withstand temptations he may encrease the same in vs vntill we be come to the ende of all our battels Now let vs fall down in the presence of our good God with acknowledgement of our faults beseeching him to make vs feele better what we haue not done that we may be sory for them craue pardon of him walke in such aduisednesse that beeing shrowded vnder the shadowe of his wings we may be fenced with a good inuincible defence against our aduersarie all that euer he cā practyze against vs And for asmuch as we be inuironed with so many wants while we be in this world let vs pray also to bee strengthned with power frō aboue that we may not faynt in the midst of our iourney but hold out our race hauing alwaies our eye vpon the glory that is promised vs in heauen and purchased for vs by the death and passion of our Lord Iesus Christ not doubting but that wee shall fully perfectly enioy it when we shall haue earst taken possession of it here beneath by hope and pacience That it may please him to graunt his grace not onely to vs but also to all people and nations of the worlde c. The thirtenth Sermon which is the third vpon the third Chapter ▪ 20 VVhy gyueth hee lyght to them that are in miserie and lyfe vnto them that haue sorrow ▪ full hartes 21 VVhiche wayte for death and it commeth not to them and whiche seeke for it more busily than for treasures 22 They woulde reioyce and bee merye they woulde bee very gladde if they myght finde the graue 23 VVhy giueth he light to the man whose way is hidden and which God hath shet vp 24 My sighing commeth before I take my repaste and my roaring is lyke the ouerflowing of waters 25 I haue met with the thing that I stoode in feare of and the thing that I mistrusted is falne vpon mee 26 I haue not bene in prosperitie I haue not bene in quiet I am not in rest and yet notwithstanding this trouble is come vpon mee IOb complayneth here as though God did men wrong too put them into the worlde and to exercise them with store of miseries And so he maketh his reckening that if God will haue vs to liue he should mainteine vs at our owne ease not incomber vs with many troubles Thus we see briefly what is conteyned here Verily Iobs intent was not too pleade agaynst God as if he woulde go to lawe with him but yet in the meane whyle the greefe that hee susteyned carryed him so farfoorth that these complayntes passed out of his mouth How nowe VVherefore hath God set vs in this world Is it not to the end that we should know him to be our father and that wee shoulde blisse him bycause wee be sure that he hath a care of vs But contrariwise it is to bee seene that many men are afflicted and tormented with many miseries To what purpose doth God holde them at that poynt It seemeth that hee would haue his name to bee blasphemed VVhat can they do whome hee handleth so rigorously when they see death before their eyes or rather haue it betweene their teeth they can not but fret and chafe at it Thus wee see an occasion of murmuring agaynst God and it seemeth that he himselfe is the cause of it Here we haue a very good and profitable lesson which is that we should assure our selues that whē God scourgeth vs yet hee ceasseth not to giue vs some taste of his goodnesse in such wise as euen in the middest of our afflictions wee may still prayse him and reioyce in him Yet notwithstanding it is true that he restrayneth our ioyes turneth thē into bitternesse But there is a meane betwixte blessing of Gods name and blaspheming of it whiche meane is to call vpon him when wee bee oppressed with aduersitie and to resorte vnto him desiring him to receyue vs vnto mercy But men can neuer keepe this meane except God haue an eye to it of himselfe when he scourgeth vs Therefore let vs marke firste that whensoeuer God sendeth vs any troubles and sorowes hee ceasseth not to make vs taste of his goodnesse therewithall to asswage the anguishe that myghte holde our hartes in distresse How is that VVee haue shewed heretofore that if men had an eye to Gods former benefites towardes thē yea though it were but in that hee hath susteyned them from their childehoode after hee had brought them out of their mothers wombe and giuen them lyfe it were ynough to comfort them euen when they bee ouerloden with dispayre and to make them thinke May not God punishe vs iustly for wee bee bounde to beare paciently the aduersitie that hee sendeth and nature teacheth vs so to do forasmuch as hee bestoweth so many
He meaneth that we bee as it were throwne headlong into deathe at euery blowe and that we can not set forth one steppe but it shal seeme that wee are vtterly vndone But God hath the issues of death in his hande sayeth hee So then let vs marke well these sentences that wee may be throughly fenced when the diuell shall come to blowe in oure eare And who art thou Seest thou not howe thou hast no succoure from aboue the rightuous perish not To bar Satā of his purpose let vs haue these answers readie It is true that the rightuous perish not neither am I perished But thou arte as good as a dead mā sayth the Dieul and my God let vs say is he thathath the issues of deth in his hand And that is it which Dauid meaneth in an other texte saying Though I were in the shadowe of death thy sheepehooke ô Lorde shall guyde mee bicause I alwayes put my trust in thee if thou be my protector I shall bee exempted from all euill Thus yee see howe wee ought to practize this lesson And here it ensueth That such as sowe extortion or laboure extortion and such as sowe incomberance shall gather the same VVhiche thing is confirmed by a similitude For Eliphas sayeth that the roring of the Lyons is stinted that their teeth are broken and that their whelpes are destitute of praye VVherby hee meaneth that such as haue bene full of crueltie and extortion shall bee daunted by the hande of god But somewhat afore hee had sayde That the wicked had perished at the blaste of God and by the breath of his mouthe As touching the former sentence where he sayde that suche as labour for iniquitie and sowe trouble or incomberance c. I say it is a similitude taken of the tillers of the earth And the sayde two wordes Iniquitie and Trouble or which is all one vnrightuousnesse and incomberaunce are ioyned togither in the Scripture to signifie the extortions outrages which the wicked commit to vexe disquiet their neighbours and also the worde Incomberance or trouble is spoken of suche as doe nothing but tosse and turmoyle other men And first it is sayde that they Plough bycause that they which are so desirous to anoy their neyghbours and to doe them some harme doe make preparatiues like as when the laborour intendeth to sowe his grounde hee must first plough it and the earth must first be tilled Euen so the wicked consulte aforehande vpon their vngraciousnesse trecheries and vnlawfull dooings deuysing guyles and deceytes and afterwarde when they haue layde the whole platforme they seeke all meanes possible to put their lewde enterprises in execution and that is the verie laboring or tillage that Eliphas speaketh of here For he sayth that heerevpon they sowe incomberance that is to saye when they haue made their preparations they runne vpon poore men to fleece them and to eate them vp But these men sayeth hee doe reape that which they haue sowed that is to saye God maketh all the mischiefe whiche they haue conceyued and inuented against others to lyght vpon their owne heades VVee see heere a sentence that is true and wee muste take it as spoken by the holy Ghost euen to gather a generall lesson thereof And to put it to the true vse we must pray God to graunt vs the spirit of wisdome in that behalf that we may not wrest the Scripture this way or that way to draw it to a contrarie sense as wesee that Eliphas hath done But wheras the holy Scripture sayeth that suche as plough iniquitie and sowe incomberance shall reape the same it is a threatning which God vttereth against the wicked who thinke to aduaunce themselues highly when they playe the rauenous beastes fleecing one man and eating vp another specially when they deuour all seeming to themselues to bee iolly conquerours and standing in their owne conceytes for doing so But our Lorde telleth them that they beguile themselues verie muche for hee maketh all their enterprises to turne to their owne confusion VVherfore ye see a threatning whereby God purposeth to represse the ouer boldenesse and maliciousnesse of men minding to holde them short to the intent they may liue togiether in all good loue and vpright dealing so as no man may labour to hinder his neighbour like as on the contrarie side we heare also the promisse which is giuen vs in these wordes he that soweth blissednesse shall reape the same Sainct Paule speaketh this of Almesdeedes Hee sayeth that if wee sowe vpon oure neighboures that which God gyueth vnto vs we shall gatheir it againe in so much that wee shall haue abundance of his gracious giftes and blissinges and God shall shead out his riches vpon vs and shewe himselfe gracious and liberall towardes vs when we bee in necessitie This promisse then serueth to giue the faithfuil a good mynde too deale frankly with their neighbours and to succour them Nowe see we the true vse of this lesson which is that wee must keepe oure selues well from practyzing anye anoyance or deceyte And why so So little shall wee bee able to aduaunce our selues by these wicked practyzes or other vnlawfull meanes that God shall put vs to confusion in the ende VVee see then howe wee ought to represse all our wicked lustes that wee maye deale vprightly and reasonably with our neighboures On the other side for as muche as all noysomnesse and extortion displease God let vs bee well ware to behaue oure selues vprightly that is to say let vs labour to do well so as euery one of vs may not onely absteine from all misdealing but also consider that if God haue giuen vs any abilitie we muste profit one another and cōmunicate mutually altogither And heerevnto lette vs also gather togyther the sentences of holy Scripture which tende to the same ende Cursed bee thou that robbest for thou shalte bee robbed when thy turne comes about And afterwarde Looke what measure men make the same shall bee giuen them againe VVhen wee heare all these sayinges let vs vnderstande that God doth euermore turne all the mischiefe that wicked men had deuised vpon themselues The Scripture speaking of the wicked persone sayeth hee shall fall into the pit that hee hathe digged And afterwarde iudgement wythout mercie shall hee haue whiche is mercilesse and vnpitifull VVhen wee heare suche sentences lette vs tremble and bee circumspecte to walke so iustly and vprightly with our neighboures as men maye knowe that wee bee continually restrained by the feare of god Thus wee see what wee haue to marke in effect in this sentence But by the way if a man be vexed after he haue doone good or if he be persecuted when he seketh to liue in peace and concorde with his neighbours we must not conclude that hee is of the companie of those which gather trouble and incomberance bycause they had sowed it And why so For wee heare howe the holy Scripture sayeth the contrarie namely that God
like befell to Iobs children But as I haue sayde alreadie we must not haue an eie to persons heere wee muste not onely receyue the doctrine which is that as oft as God stretcheth out his arme too punishe the sinnes of the worlde there is none of vs all but he ought to tremble And whensoeuer we shall haue missebehaued our selues vnto God knowing that he chastizeth vs by other mens harmes and there beholde and after a sort feele howe terrible his wrath is vpon all such as aduaunce themselues to resist him And here yee see why Saint Paule turning his speach to the faythfull saith Be yee not deceyued by vaine wordes for by reason of these things is Gods wrath wont to come vppon the vnbeleeuers True it is that men flatter themselues by discountenancing of their sinnes according as we see howe these diuelish scoffers and iesters doo cloke them at thys day so that nowe a dayes if a man speake of Lecherie it shall be made but a tricke of youth O it is of nature and if a man speake of drunkennesse answere shall be made God giueth wine and will hee not haue vs too be merrie with it ye see then after what maner men become brutish and spewe out their blasphemies agaynst God and howe they seeke nothing else but shiftes to flatter themselues in their owne faults and euill doings And for this cause Saint Paule sayth My friends let not men deceyue you with such Heathenish talke Hee sayeth not for the wrath of God shall come vppon you you shall be ouerwhelmed by it but he sayeth learne to know that which God sheweth ye haue verie fayre mirrors As oft as God chastizeth the whoremongers the vnbeleeuers the disobedient the stubborne and all such kinde of folke hee meeneth too shewe you that no euill escapeth vnpunished So then preuent ye his vengeance and tarie not till he fall vpon you but profite your selues by the instructions that he giueth you a farre of Thus much concerning this sentence wherein the correction that God sendeth is set afore vs to the ende we might knowe that God sendeth all Rebelles to the place of their iniquitie And true it is that some are to be founde so foolishe and madbrayned as they could finde in their hartes to maintayne the cace of the wicked agaynst god But so soone as God shal lay his hande vpon his creatures let vs learne to confesse that he is rightuous notwithstanding that we knowe not wherefore hee doth it And this is according to that wee haue declared more at large alreadie namely that if any notorious sinnes bee punished before our eyes wee must vnderstand that God warneth vs and setteth them before vs as liuely pictures according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes so as if we see a man that is full of blasphemies and a despizer of God that will by no meanes abyde neyther yoke nor discipline but is altogither awlesse if we see a worldling a lechour a riotter or a person of lewde and loce life if we see a drunkarde or if we see a naughtie packe that seeketh nothing but to deceyue one and too spoyle another of their goodes and if God performe and execute vpon such a one the vengeance that hee declareth in his lawe let vs assure our selues that it is a good warrant that wee must not dally with him nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes seeing that the effect of them is matched with them And if wee see not an apparant and visible cause let vs neuerthelesse vnderstande that if God vse neuer so great rigour yet must not wee therfore be inquisitiue and say why doth he so we know not neither must we presume to knowe so long as we be in this worlde Ye see then what we haue to marke and to beare in minde that is to wit that when we see the calamities and afflictions which God sendeth in this worlde we must looke if there be any euident signes to the ende we may learne to yeelde our selues conformable vntoo God and to submit our selues vnto him yea and that euery of vs may examine himselfe that he be not wrapped in the like condemnation Nowe let vs come too the second poynt which is that if God visite vs in this world and make vs to pine away although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes yet notwithstanding hee still giueth vs time of repentance and if we returne vnto him out of hande we shall finde him throughly readie too receyue vs and that be will make the dwelling place our rightuousnesse peaseable yea verily if wee come vnto him with prayer and bring a pure and rightmeening heart with vs Beholde a verie good and profitable lesson For thereby men are put in minde to acknowledge the gracious goodnesse that God doth to them and the fauour that he sheweth them in that he suffereth them not too be quite cut away at the first blow but letteth them alone still in this life True it is that such a languishing as Iob was in will be farre harder and grieuouser than death and wee see also that when Iob looketh no further but too his owne state hee coulde finde in his heart to bee hanged for yee see he hath so spoken but in the meane season if we cast our eye vpon the ende that God ameth at and vpon the marke that he setteth before vs also then shall wee finde that all our sorrowes are asswaged And why wee shall feele that he hath yet still pitie vpon vs Put the cace that a man feele here as it were his hell and that in steade of being comforted he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie and that herevppon hee haue as it were a fire burning in his minde well when a poore man feeleth such anguish and therwithall do in his person suffer on the one side slaunder and on the otherside so great paynes and assaults as shall be intollerable true it is that this sayde poore man may at the first brunt wishe and desire death in so muche that he would require no better than too passe throughe fire water and swoorde according as wee see howe our Lorde Iesus Christ sayth that such as are ouertaken with this dread of God woulde haue the mountaynes to fall vpon them and that the worlde shoulde be turned vpside downe to ouerwhelme them But what for that If we enter into consideration too say I perceyue that my God doth here offer me his mercie and that his meening is that I shoulde draw nie vnto him that as oft as we bee scourged at his hand he calleth vs to him with sweete and amiable voyce incoraging vs to come too him with assured promise that he will shewe himselfe gracious and pitifull
vtterly but that he wil deale with vs after such a sort as wee may haue leysure to bethinke vs of our sinnes And this present request differeth from the other VVhy so If God shoulde come with so great and headie violēce at the first brunt as we might be vtterly dismaid at it what wold become of vs VVe shuld not haue the stomacke to acknowledge Alas God is my iudge and yet he neuer ceasseth to be my father still But as a miserable offender that is condemned is as it were dulled when he is drawen to the gallowes and is like as a blocke of wood vnable to receiue comfort though it be offered him euen so ye see that we are in the same taking when God doth by the sayd horrible extremitie begin to shew himselfe against vs For out of hand we conceiue eternall death whiche is so combersome to vs as it ouerwhelmeth vs with suche darknesse that wee haue not so much as one little sparke of good comfort to come vnto him VVe before possessed with such a fearfulnesse as we haue not the witte to saye alas my God yet giue thou space of repentance to thy silly poore creature which presenteth himselfe before thee Therefore wee haue greate neede to returne vnto god after the example of Iob praying him to indite vs before he condemne vs that is to say to deale so mildly with vs as we may haue respite too bethinke our selues And heere ye see why Ieremy likewise sayth Lord chastize thou me howbeit with measure For he sayth welynough that if God listed to deale rigorously with vs we should be vtterly ouerwhelmed we were past recouerie Therefore he beseecheth God to chastize hym with measure that is to say that the chastizement may be tempered and moderated in such wise as hee may reade and quietly examin his faults to be sorie for them and that therevpon he may also take hart to returne vntoo God in hope of forgiuenesse at his hand Ye see then how it behoueth vs to do and it is more than necessarie for vs to doo it For we see how Gods scourges are continually sent abrode through the whole world and the cause of the mischeefe is the same whiche I haue shewed already that is to witte bycause men cōsider not why God scourgeth them and beateth them after that fashion Agayne we see men are besotted with such a presumptuousnesse yea and with such a foolish rage as they thinke themselues alwayes able to iustifie themselues before god Then seeing that this pride is so deepely rooted in our nature we ought to be so much the more prouoked to make the said petition which I haue spoken of that is to witte that God should shew vs wherefore he sueth against vs that is too say that hee should make vs to feele our sinnes in suche manner as we might be driuen willingly to confesse our selues guiltie and afterward bee taught to returne vntoo him But yet for all this whensoeuer it shall please God to shew men wherefore hee pleadeth against them there is not that man which hath not his enditement throughly framed already no not euen the rightuousest man vppon the earth I say euen according to the rule of the lawe so as God needeth not to bring vs to his high iustice which is incomprehensible to vs but only that we looke vppon our owne life on the one side and on the otherside considering what Gods law requireth comparing our works with the rule that God hath lent vs and then shall we bee driuen to vtter confusion VVherefore is it then that mē presume so much both vpon their works and vpon theyr vertues and vpon their merites ▪ It is bycause they neuer knew what Gods iustice is For whereof commeth thys hypocrisie in the popedome that men shall preache free will merits and satisfactions and set vp their bristles in suche wise and beare themselues in hande that they may come perking before God yea and preace thither lyke shamelesse strumpets They be full of filth and vncleannesse and yet notwithstanding they preache theyr owne merites and they beare themselues in hand that when they haue done amisse they can well quit themselues againe by satisfactions And whereof commeth such pride but bycause they were neuer rightly cited before the sayd iudgement seate to feele how guiltie they be Therefore lette vs marke well that when wee desire God to shewe vs wherefore hee pleadeth against vs ▪ the iustifying and quitting of our selues must not bee the marke that wee must shoote at but rather we must yeeld ourselues giltie that we may be receyued to mercie For behold the onely remedie which is left vs is to desire God to pitie vs bycause that wee for our part can bring nothing to him but our owne confusion Thus ye see what we haue to marke in this streine But by the way Iob addeth Is it good for thee to do me wrong and to cast away the worke of thy handes and to make the determination of the wicked to shine Or is it a pleasure to thee to be priuie or of coūsell with the wicked Heere Iob speaketh of the nature of God euen to the intēt to obtayn his request As I haue touched heretofore God suffereth vs to vse suche manner of speeche as this when we come vnto him that is to witte hee giueth vs leaue to speake familiarly neuerthelesse this muste bee done with all lowlinesse For when God is so freendlie as to abace him selfe too the intent wee should not alledge that we be set too farre off from him it is not too giue vs boldnesse to ouershoote ourselues so as we should come scornefully to him and disdayne him No but it is too the end that our sorrow should not ouerwhelme vs in suche sort as we should not be able to take breath and bee out of all hope that God wil regard vs Thus ye see the meane that wee haue to find some easement when it shall seeme that wee are vtterly vndone as in respect of our selues which is that we ceasse not for all that to lay open oure harts so familiarly vntoo God and to make our moane vnto him as a little child gets him to his father seeing he giueth vs leane so to do Ye see then how the faith of gods childrē may be well stablished not in pride and ouerweening but in true lowlinesse And now let vs come to that which Iob sayeth Shalt thou gayne any thing by doing mee wrong or by casting away the worke of thy hands Goddes righteousnesse is tried by this that he is not like men who are led by affection VVhereof commeth it that men do wrong or harme or some other anoyance by guile or malice to their neighboure It is bycause it profiteth them selues VVherefore is it that a iudge is bribed VVherfore will hee oppresse good men and support wicked men VVill he be led by credite or fauoure It is bycause it seemeth to be for his profit or to win
sentence wherein it is sayde Thou wilt she we thy selfe maruellous against mee But Iob passed measure that is certaine hee sheweth heere that he was tempted of an outrageous passion For hee sayth thou wilt shewe thy selfe maruellous whereby he declareth and confesseth that for his owne parte hee was vtterly dismayde and thought it verie straunge that God should scourge him so But wee must beware that hee be not maruellous to vs after that sort True it is that when we perceiue Gods maruellous and secret dealings we may well be so abashed as to say Alas Lord we see our own weaknesse and rudenesse in that we thinke the workes of thy hands to be strange But what for that Thou shalt enlighten vs by little and little vntill wee bee come into thy Sanctuarie VVe haue one foote there alreadie truly we are but at the curtins we see thee but aloofe but the time will come that thou shalt giue vs a more familiar knowledge And therfore let it not greeue vs that God should haue his secretes in such wise which surmount our capacitie But yet doth this amaze vs for a man may alledge and howe so doth not all our welfare and happinesse consist in the knowing of God and of his will Yes verely so farre foorth as is expedient for vs But let vs marke that God hath giuen vs a way to know him which is conuenient and fit for vs He could well giue vs the full and perfect light at this day but he seeth it is not for our profite and therefore he giueth vs but a certaine portion and he applyeth himselfe vnto vs And therefore let it not greeue vs to haue this knowledge of God as yet by measure as it is giuen vs in the scripture and to waite till he haue bereft vs of this mortall body and specially till he haue wholly reformed our myndes that they maye bee no more so wrapped in these worldlinesse and earthlinesse and specially in the sinfulnesse that procedeth of the sinne of Adam And by and by for a finall concluzion Iob declareth wherein God shewed himselfe maruellous againste him that is to wit In â—â—at he will â–ª renue his stripes and fall to chaunging True it is that the Hebrew word whiche is put for Stripes woundes or plagues signifieth as muche as Records witnesses or witnessings not without cause For the plagues which God sendeth vpon men are as it were witnesses brought forth against them and proofes that God maketh too bring things to knowledge But in this place Iob speaketh of Stripes woundes or plagues whereby he meeneth the chastizements that God had layd vpon him Therefore he saith they were renued in so much that he had newe chastizements layde vpon him This is a thing wel worthy to be noted For although we find Gods working to be straunge to our vnderstanding yet notwithstanding there is nothing that hindreth vs more from the knowledge of Gods rightuousnesse than this temptation doth That I say is the thing wherein men find themselues most hindred True it is that as oft as any man alledgeth any piece of scripture to vs which is not to oure lyking the same greeueth vs and by and by we fall to arguing against god But specially weshewe our stubbornesse when we be smitten and beaten by the hand of God and we can not be brought to confesse that God is rightuous in all his chastizements Behold say I a thing whervnto we can not be made to agree And so yee see why Iob hauing spoken of Gods wonderfull working addeth Thou doublest thy plagues against mee But for as muche as this matter can not bee discoursed at length to daye let vs marke that there is nothing else for vs to doe but to flee vnto God praying him to giue vs such a tast of his word as we may quietly receiue whatsoeuer is conteyned in the same and yet that whensoeuer it shall please him to vse rigour towardes vs he will so moderate his roddes that although he make vs feele the smart of them yet we may not cease to haue recourse vnto him as to our father to the ende he may alwayes receiue vs as his children And nowe let vs kneele downe before the face of our good God with acknowledgement of our sinnes praying him to make vs knowe them in such wise as wee may not anye more bee blinded with hypocrisie or with pryde or with the fonde follies whereof oure heades are full but that being vtterly ashamed we may always haue recourse to the remedie that is giuen vs which is too embrace the redemption that is purchased vs by the death and passion of our Lorde Iesus Christ and that we knowing the same to bee the onely meane whereby wee may bee reconciled vnto God may come to it with assured trust that hee will heare vs And therewithall that it maye please him so to ayde vs with his holie spirite as he may make vs to walke in the feare and obedience of him vntill he shall haue restored vs fully and that there remayne no more sinne and corruption in vs That it may please him to graunt this grace not onely to vs but also too all people and nations of the earth bringing backe all poore ignorant soules from the miserable bondage of error c. The â–ª xlj Sermon which is the fourth vpon the tenth Chapter 18 VVhy haste thou broughte mee out of the vvombe O that I had dyed before any eye had seene mee 19 That I had bin as if I had neuer bin and that I had bene caryed from the vvombe to the gâ—raue 20 Shal not the portion of my dayes come sone to an end Let him vvithdravve himselfe quickly that I may take my breath agayne 21 Before I go into the countrie of darknesse and into the shadovve of death â–ª from vvhence there is no returning agayne 22 Intoo the darke countrie vvhere there is nothing but darknesse euen thicke darknesse vvhere there is nothing but disorder and vvhen it shoulde shine there is but darkenesse WE must call to mynde what was spoken yesterdaye concerning Gods chaunging of his plagues that is too witte that when God scourgeth men hee hath diuers meanes to doe it and when hee hathe vsed one kind of correction hee hath another alwayes in store Therefore let vs not thinke we be scaped his hand when hee hath deliuered vs from some one trouble but let vs prepare our selues till it please him to shew vs mercie For beholde the only meane to set vs at rest is to stand in Gods fauour Otherwise hee will make vs feele that which is contayned in the song of Moyses namely that he hath diuers sorts of chastizementes in his cofers and storehouses But in the meane whyle wee see that Iob beeing sore pressed desireth God to put him to death out of hande VVee haue seene the same sentence heeretofore And heere hee confirmeth his matter therewith as if hee shoulde say it is not without cause that I wishe
no further knowledge but of oure sinnes and of Gods iustice wee muste bee fayne too rest there So then we must not thinke it straunge that Iob speaking of death should say that men go into a darke coast where there is nothing but darknesse and disorder And why so For hee matcheth sinne and Gods curse togither with death and so long as God holdeth him locked vp in distresse there is as it were a certayne hartburning so as he seeketh not the meane of grace which is the true remedy to shew vs that there is light euen in death and some order also in darknesse how darke soeuer it be bycause that after we haue once bin brought to dust wee shall bee rayzed vp agayne Iob perceyued not this And why Bycause it behooued God first too make hym feele hys sharpe and sore rigoure and afterwarde to comfort hym againe And it is a text whiche wee ought too marke well For if wee mynde too receyue the grace that God giueth vs and offereth too vs continually in oure Lorde Iesus Christe wee must first feele what wee oure selues are and in what plight wee bee Are wee desyrous I say too taste what the heauenly lyfe is Firste wee muste knowe too what ende wee bee borne yea euen according as wee bee sinners in Adam And in good sooth it is not without cause that Sainct Paule sayeth that that whiche is corruptible goeth formost For hee speaketh not onely of the order that God holdeth in nature but also of that whiche it behoueth vs too consider on oure part Therefore wee muste vnderstande that although wee bee borne into this worlde and be as noble and excellent creatures of God as any can bee Yet notwithstanding by meanes of sinne death hath as it were abolished and razed out that noblenesse in so muche that God misliketh vs and disclaymeth vs as though hys hande had not fashioned vs bycause we bee disfigured and the Deuill hath sette his markes and stampe vppon vs and furthermore beeing subiect too the cursse that was pronounced vppon Adam wee are as good as banished oute of the whole worlde so as there is neyther heauen nor earthe but it abhorreth vs This say I is the thing that wee haue too marke in our selues But if wee enter intoo that battell it is certaine that wee shall be confounded vtterly Yee see that the cause why men stande so muche in their owne conceyte is for that they cannot bethinke them of Gods iustice as they ought too doo But yet must wee come too that poynt Howbeeit when wee shall haue considered howe wretched oure lyfe is and that death is yet more wretched bycause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth I say when we shall haue considered that we must also beware that wee be not vtterly swallowed vp of heauinesse And what remedie is there The remedie is to turne oure eyes too our Lorde Iesus Christ For the meane whereby God inlighteneth vs in the middes of darkenesse is howe oure Lorde Iesus Christ offereth himselfe vnto vs in whome we haue the true daysunne of rightuousnesse Nowe then if wee haue that regarde with vs no death can be dreadfull vnto vs And heere ye see why Dauid sayeth that Gods sheepehooke shall comfort him in the shadow of death and in the darknesse VVhen as hee speaketh of Gods sheepehooke he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him And how should he shew himselfe a sheepherd but in the person of our Lord Iesus Christ So then let vs first consider of what minde Iob speaketh heere Hee knoweth that if men be considered in themselues it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death Howbeeit seeyng wee haue the sonne of God although our state seeme neuer so wretched insomuch that wee bee but as poore woormes subiect too corruption and rottennesse yet come wee too the tasting of the benefite whiche God gaue vs when hee made light to issue out of the middes of darknesse according as it is sayde in the creation of the worlde that God turned the darknesse intoo light Seeyng wee knowe this wee haue too reioyce in that by the meanes of his onely sonne hee hath caused hys goodnesse and grace to shine foorth in our death yea euen more than in our lyfe For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell Then dooth God open vs the gate of his kingdome and euen then hee maketh vs too enter intoo the dwelling place whereoutof wee bee nowe after a sort banished And Christ inlightneth vs not onely in deathe to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs but also in our life Thys present worlde as the Scripture telleth vs is full of darknesse and wee bee poore blind soules in it and yet in the meane whyle Iesus Christ cesseth not to inlighten vs by hys Gospell VVee haue the lawe and the Prophetes which are as burning Cressettes too vs And wee haue the Gospell whiche is yet a farre greater light yea euen as it were the light of high noone Yee see then howe oure Lorde Iesus Christe will bee a sufficient light for vs both in lyfe and deathe so wee looke vnto him But as I haue touched heeretofore wee must first feele what disorder and confuzion enuironeth vs round aboute vntill suche time as Iesus Christ haue reached vs hys hand Furthermore when Iesus Christ hath inlightned vs so as we shall haue walked in hope of the euerlasting lyfe while we be in this world although God take vs hence and death before our eyes yet let vs not therefore ceasse to call vpon God and to tarie his leysure till he comfort our soules in his owne Kingdome For they be alwais incombered and haue not their perfect ioy so long as they dwell in our bodies and till that God take them vp to himselfe for a doo True it is that if we thinke vpon death alone by it selfe without lifting vp our selues any higher God may now and then bring vs to the same point that he brought Iob. Iob had both faith and hope of the euerlasting life and yet for a little while he was ouerraught with such a feare as he conceyued nothing else in death but all confuzion and disorder For when he looked to his graue he saw hell open to swallow him vp And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body But like as God did plucke him out in the end and gyue him victory against such temptations so will he do to vs likewise Neuerthelesse we be warned heereby that wee had neede to walke warely praying our good God that when it shall please him to call vs to account in
reasons to defende himselfe withall that he shall be quitte before God if he may haue leaue to plead his cace And he pleadeth not before men for he had to deale with deafe eares but he would haue those to whom he speaketh to holde their peace and to heare what hee shall debate and too wayte for the ende and issue of that which shall be vttered of god VVee see then what the summe of his intent is that is to wit he ment to say that he should bee quit if he myght haue leaue and libertie to debate his cace And wherevpon dependeth this VVee must call to mynde what hath beene declared afore that is to witte the two sortes of Gods rightuousnesse That God will sometimes iudge men by his lawe for there he hath giuen vs a ryghtuousnesse whiche is throughlye knowne and apparant vnto vs God doth as it were enter into couenaunt with vs when he giueth vs this rule marke howe I will haue men to liue hee that doth not all these things cursed be hee and who so euer performeth my law shall liue Seing then that our Lord hath so certifyed vs of his will hee hath shewed vs a rightuousnesse that is altogither apparant But if he should iudge vs therafter we should be fayne to enter into an account and to to examine our life by euery commaundement and too thinke with our selues Go too wherein hast thou doone amisse Behold thy God requireth such a thing hast thou performed it No then thou seest wherin thou art faultie Marke I say how we shall be condemned by the law Likewise on the contrarie part if we knowe ourselues to haue fulfilled Gods law which is vnpossible but I admit it were so I say when a man trieth his works throughly if he finde that his life hath bin conformable to Gods law then is hee iustified after the rightuousnesse that is apparant and knowne to vs But yet for all this Iob hath protested heretofore that there is a higher rightuousnesse in God whereby hee could condemne euen the Angelles VVherefore is that For although God allowe a mans life when it is throughly framed according to his lawe yet is not he bound thereby neyther is it as much to saye as we owe him no more seruice and that he should hold vs acquit For if we compare the perfection that is in God with the perfection that is in the creature what wil come of it The Sunne may be darkned though it giue light to al the world that is to say ther is nothing that can suffize or satisfie that matter So then let vs marke well that whē so euer God listeth to iudge vs by his lawe although wee know no euill nor vice in our selues yet should wee not bee rightuous for all that But let vs come to that which Iob sayth VVhen so euer I shall haue leaue to plead my cace sayth he and to lay forth my matter in order and to alledge all my reasons I knowe that I shall then be iustified That is to say If God would iudge me but according to his lawe and that I might answere to shewe what my life hath bene then should I be iustifyed But I haue told you that this is impossible For there needes none other proofe to shew that al men are cursed and damned then that God sayth that whosoeuer performeth not all these things shall bee accursed VVhen S. Paule goeth about to proue that no man shall be iustified by the deedes of the lawe but that we be all giltie before God so as all mouthes must bee stopped hee alledgeth the same sentence Yea But doth it follow therevpon that we are all damned VVee must looke whether we do Gods lawe or no. And S. Paule presuppeseth that wee do it not that is to say that there is none whiche dischargeth his dutie but all of vs are farre off from it So then what meeneth Iob to say that hee shall be iustified if God would admit him to stand to his defence as if God had not wherof to accuse him or that he were not faultie in any thing And we knowe that in so much as hee was a mortall man hee was clothed with many infirmities and sinnes How then doth hee meene that hee could be quit First of all wee must call to mynde what hath bene touched heretofore namely that Iob looketh not simply at his own deseruing nor what he is of himselfe but at Gods intent in scourging him As howe VVee haue seene that God findeth sinnes in vs that are worthy to bee punished Go to hee beareth with them and forgiueth them and yet in the meane while he will afflict vs for some other cause as befell vnto Iob. True it is that he was a wretched sinner that God according to his lawe might haue punished him extremely but yet notwithstanding he had no suche respect VVe haue seene afore that God punished not Iobs sinnes as of set purpose to punishe him as if he should say I will punish this man bicause hee hath deserued it or bycause he hath liued naughtily No God had no such respect with him VVhat then He intended that Iob should be a mirrour to all men to the end that when we beholde him we may haue occasion to humble ourselues knowing that Gods hande is too heauie for vs to beare also considering our own frailtie and that according to his secret and incomprehensible iustice hee might handle vs a hundred thousand times roughlier than he doth therwithall also haue an eye to the pacientnesse of the man God then ment to vse Iob to all these matters and so we see that his intent was not to punish him And that is the cause why Iob saith that if he had leaue to speake and to open his cace at large he should be found rightuous according to Gods intent that is to say as in respect of the present affliction that he endured God should not find any iniquitie in him in that behalfe but contrariwise allow him for one of his seruants But Iob in so saying reiecteth not the forgiuenesse of sinnes wherevpon all our rightuousnesse is founded VVe say that men are made rightuous by only faith bycause wee are damned in our workes this is true and bring all damnation and cursednesse before God and therefore must all of vs abyde shame and confuzion For this cause it standeth vs in hande to borrowe a rightuousnesse that God maye like and allowe which thing is done when our Lord Iesus Christ clotheth vs with his owne rightuousnesse and the same is allowed vs before god Ye see then that we become rightuous by fayth bycause we bee clenzed and scoured from our sinnes in the death and passion of oure Lorde Iesus Christe And in the meane time God guideth vs by his holy spirit and guiding vs accepteth the seruice that we yeelde him that is to say he accepteth the goodnesse which hee hath put into vs For there is not so much as
with God they vse the same and woulde God it were not so common as it is but in deede it is too common and men know well ynough of whome I speake So theÌ„ ye see how these despisers of God take occasion to say that wee may shut oure eyes and passe throughe fire and water bycause God hath limited our dayes Yea but it is not to that intent that the scripture speaketh so It saieth that God hauing put vs into this world knoweth how long he ought to holde vs there and that we bee in his hande and that it behooueth vs to departe hence whensoeuer it shall please him according also as it is sayde in the nintenth Psalme And wherfore is it told vs to the intent we shold learne to put our selues into Gods hand and to say VVell Lord seeing it is so that thou disposest of vs at thy good pleasure giue vs the grace to lyue and dye according to thy good will that we may not couet to liue longer than shall please thee and also that oure lyfe may not seeme ouerlong to vs when thou listest to hold vs heere and that in the meane time we may serue thee by spending the time well whiche thou hast giuen vs the rather for that it is so short And agayne heerevpon Lorde seeing thou holdest our life in thy hande and yet will not haue vs too knowe what the terme of it is but haste reserued it too thyne owne knowledge grauÌ„t vs the grace to walke in feare warely Thou haste giuen vs meanes too mainteyne this present life thou hast gyuen vs meate and drinke Gyue vs the grace to vse them soberly and with all temperance Moreouer thou haste gyuen vs remedyes If wee bee diseased thou wylte not haue vs too wante any thing And therefore gyue vs the grace that wee maye not desire too tarrie in this flightfull lyfe but onely too serue and honoure thee So Lorde let vs walke in all poyntes as thou commaundest vs according too that whiche is sayde in the one and nintyeth Psalme that God wyll sende his Angelles too garde vs that wee may not stumble nor make a false steppe when wee walke our wayes that is too say that wee may not playe the stray coltes nor skurrie heere and there as these vnthriftes do who wyll not by any meanes submitte themselues vnto god Therefore whensoeuer wee abyde in the waye that hee sheweth vs then are wee garded by him and his Angels This doone wee muste also conceyue a good and holie hardynesse when God wyll haue vs too enter intoo anye daunger As howe VVee see at this this daye what the state of the poore Christians is that is to witte that they bee as sheepe in the wolues mouthes Nowe if we should go aboute too excuse oure selues from seruing of God and forbeare too confesse oure fayth bycause it cannot bee doone withoute ieopardie of oure lyfe suppose yee that God will accept so fonde an excuse No. And why For he hath our life in his hande let vs trust in him that hee will keepe vs as hee is good and faithfull if it please him that wee shall continue it shall not bee withoute his will and then will hee giue vs strength and power Thus yee see how we must applye that to our vse which is spoken heere Otherwise it will betide vs as wee see it hath done too many others who shrinke away and gyue ouer the seruice of God bycause they shunne the crosse And why is that Their vnbeleefe is the grounde thereof bycause they knowe not or at leastwise are not throughlye perswaded that God hath appoynted their tearme and that they cannot prolong it do what they can For if wee were fully resolued of that poynt it is certayne that wee shoulde bee the bolder to spende our selues when it standeth vppon the honouring of God and the performance of oure dutie according as becommeth euerye man in his degree I say we should haue another manner of constancie and stoutnesse than wee haue True it is that this must not make vs rash in such wise as we should go seeke daungers of our owne heades and withoute aduice But whensoeuer neede shall require wee shall not sticke too go vnto death forsomuch as we know that men whatsoeuer they atteÌ„pt or practize against vs are able to do nothing So then seeing that this doctrine is greatly for our profite lette vs determine too beare it well in minde and therevpon conclude according also as oure Lorde Iesus Christ telleth vs that the very heares of our heads are numbered and that God holdeth vs in suche wise in his custodie as wee neede not to feare that any thing can happen vnto vs without his good pleasure True it is that Satan assayeth all the meanes hee can and on the other side wee see that men make full reckning to turne all vpside downe and it should seeme they woulde confounde heauen and earth togither Yea but when they haue done theyr vttermost they are not able to take away our lyfe except God gyue them leaue and bee willing therewith And howe can we withstand them So then let vs looke only what God commaundeth vs let vs looke what our calling and dutie beareth to doo and let euery man imploy himselfe faythfully assuring our selues that we shall finish our course yea euen bycause we be in the hande of god Thus ye see what we haue to marke vpon this sentence Now after that Iob hath sayde so hee addeth That there is hope in a tree when a tree is cut he may spring agayne and specially if hee haue nourishmeÌ„t of water hee may forishe a freshe But there is not the like hope of a man when he is once dead he is past recouery saieth he and therefore God ought to haue pitie of so poâ—re a creature Heere at the firste blushe it may seeme straunge that Iob cutteth off all hope from a man when hee is once deade For it seemeth that heere is no remembrance of the euerlasting life as thoughe mens soules dyed with their bodies But let vs note firste of all that when Iob speaketh of men hee speaketh in his passions and torments as we haue seene already and therfore he hath no further respect but to this present life according as when we bee pressed with any miserie our minde runnes vpon nothing but that If it bee summertime and we be ouerwhot we thinke that hard frost were the pleasantest holsomest thing that could bee And why Bycause we be forepossessed with the passion that greeueth and tormenteth vs So then forasmuch as Gods hand was so sore vpon Iob he had none other regard but to get out of his presente peynes and as for the hope of the lyfe to come hee minded it not at all And heere it is to be seene what men are when they be troubled after that sort with aduersitie if God doe not releeue them and strengthen them True it is that Iob caÌ„not be
sendeth vs nowadayes but too call vs to repentance Now if God should tarry till wee were deade the gate would be shut there would be no tyme of returning vnto him Behold sayeth Sainct Paule the acceptable dayes the dayes of saluation are while wee bee in our way Then if God should see men go astray rūne here there letthē go on till they were falne downe tūbled headlong into the pit which they coulde neuer get out of what a thing were that Therefore it behoueth vs to reason contrary too that whiche Iob did that is to wit that seeing our life is short not in so good cace as a tree let vs put the cace it were so bicause that whē we be departed out of the world it seemeth that all is perished therfore it is good that God should chastize vs as long as we liue And to what end To call vs to repentance for after deathe there shall bee no more time And as for the reste lette vs not doubt as I haue touched afore but Iob was of opinion that it is good for men too bee visited of Gods hād although they shunne it But there are skoffers whiche alledge Iobs example for a shrowding sheete saying Beholde the holy men haue forgotten the hope of the resurruction they chafed against God cōplayned that God pressed them ouersore in somuche that they had no leysure too subdue their imperfections and why then shall not the lyke bee lawfull for vs But as I haue declared already although wee bee pacient in bearing of Gods chastyzementes and in induring them quietlye as wee ought to do yet fayle we not to be moued to haue oure fleshe too shewe it selfe somewhat rebellious in vs Therefore wee cannot come vntoo God too serue him but wee shall bee assayled and pricked on all sides But what for that VVee muste styll fighte according as the Apostle sayeth that wee shall get no victorye but by fyghting And the cheefe battell that wee haue to fighte is agaynste oure selues and agaynste oure owne vices and that is the thing wherein wee muste imploye oure whole force So then lette vs marke that whereas Iob speaketh heere of the lyfe of man as a persone withoute regarde of the resurrection to come hee rested not wholly vpon that poynte for hee had well foreseene what that was but meant to expresse the passion that he felt to the end that euery of vs should bethinke himselfe and not be caryed away when such temptations befall vs Moreouer if Iob were weakened after that sort let vs assure our selues that we shall be weakened much more Howbeit God whiche assisted him will do the like for vs also For his power is as inuincible to maynteyne vs at this daye as it was then Hee calleth vs too him at this daye euen of his owne goodnesse which is not abated that he shoulde not make vs to feele it as well as he made his seruants of old time to fele it And therfore when we see all things so cōfounded nowadayes in the world as we wote not what to say nor where to become let vs runne to our good God casting our eyes vpon oure Lorde Iesus Christ who will deliuer vs from all miseries from all the troubles that are at this day in this world VVell then do we feele our selues feeble weake Let vs looke vpon our Lord Iesus Christ who is the power of God his father Do we see our selues as good as already dead The fountaine of lyfe is come vnto vs forsomuch as God hath sent vs his only sonne And to what end Euen to draw vs out of the dungeons of death and to assure vs that beeing vnited vnto him we cā neuer be set beside the saluatiō that is prepared for vs Ye see thē that if we haue our eye settled vpon our Lord Iesus Christ we shall not fayle to thinke our selues safe as wel in the midds of death as of the troubles of this worlde bicause that by the meanes of him we be sure we shall come to the heauenly glory wherinto he is entered before vs when we haue finished the course whiche wee haue to runne which now is subiect to so many miseries But let vs fall downe before the presence of our good God with acknowledgement of our faultes praying him to make vs perceyue them better than we haue done and yet notwithstanding after such a sort as we may not become as folke forlorne but returne too the remedie desiring him to bee pitifull to vs and to shewe himselfe the same towardes vs which he hath bin towardes his in all times and furthermore that seeing it hath pleased him too bee at one with vs in the persone of our Lorde Iesus Christ and that our Lorde Iesus Christ hath giuen in his owne selfe vs so good a gage of his loue speciallye by the death and passion whiche he indured for our sakes hee suffer vs not to forget or too despize so greate a benefite but rather that wee may put oure whole truste in him and by that meanes be stirred vp to call vppon oure good God in all oure necessities and miseries That it may please him to graunte this grace not onely too vs but also to all people c. The .lv. Sermon which is the third vpon the .xiiij. Chapter 13 O that thou vvoldest hide me in the graue and that thou hadst shut me vp till thine anger vvere abated and that thou vvoldest set me a time vvherein to thinke vpon me 14 Shall the man that is dead liue agayne All the dayes of my battell I vvill vvayte till my chaunge come 15 O that thou vvoldest ansvvere me vvhen I call to thee O that thou vvoldest fauour the vvorke of thy handes THe Prophet Esay shewing howe horrible Gods wrath is and howe heauy too beare sayeth that such as feele it wold faine that the mountaines shoulde hide them and wishe that they myghte fall downe vpon their heads and our Lord Iesus Christ also hath vsed the selfe same words And that is done to shewe vs that we must not bee so dulheaded as we be For we know not what a thing it is to haue God against vs True it is that wee shall well ynough feele the mischeefe whē he persecuteth vs but that is not all nor the cheefe thing that wee haue too doo It standeth vs in hande to wey throughly what Gods wrath is And why so For when we vnderstand Gods hande then bethinke we our selues of our sinnes And therevpon wee bee abashed and perceyue full well that we muste needes perishe except God haue pitie vpon vs Howbeeit forasmuche as we shunne that feeling our Lorde exerciseth vs to make vs thoughly awake when he intendeth to shewe vs mercie Thus yee see what is to be gathered of Iobs woordes when he sayth O that thou woldest hide me in the graue For hee preferred death before his life in cace as it was And why Bicause he wold
And seeing I haue hym mine enemie what shall become of mee Iob then was tormented with that temptation which was euill bicause he marked howe God was so agaynst him but yet was he not ouercome And although the battell were verie sore and hard for him to endure out yet gat he the vpper hande Thus yee see after what sort wee must take this sentence For had Iob settled in that opinion it had beene a cursed blasphemie too aske whether man shall rise againe or no. But surely hee was assayled in such wise as yet neuerthelesse hee abode styll in the beleefe that hee had conceyued and the spirite of God gaue him the vpper hande VVee muste not therefore charge him with blasphemie for so dooing neyther muste wee condemne him of misbeleefe for it For fayth is not withoute fighting it behoueth hir too bee throughly exercized And howe is that done By the Diuels casting of many occasions of vnbeleefe and misbeleefe in our way Thus yee see the true tryall of our fayth Iob then must not bee cast out of the number and companie of the faythfull for beeing so assaulted Also it is to bee noted that hee did not alonely doubt but also was so caryed away bycause he was pressed by Gods hande If Iob had bene demaunded whether men perish vtterly by dying hee woulde haue answered no. For although the bodie rot away God will rayse it againe and the soule is reserued till the last day at whiche time we shall be wholy restored Iob woulde surely haue answered so if he had bin examined of death in generall But forasmuch as the cace is nowe become peculiar too himself bicause God pincheth him so sore as hee woteth not where to become insomuch as it seemeth that God is fully determined to confounde and ouerwhelme him for euer he is sore dismayd therat and that is the cause of his doubting Therfore let vs mark that Iob had an eie to that which was in his owne person that is to wit to Gods rigor which was so great as there was no likelihood at all that euer he should get out of the miserie wherin he was For this cause he sayth Shall the man that is dead rise again ▪ Verely hee meeneth of death in cace as when God vttereth all his force too bring a manne too naught And what is that It is as if hee shoulde say Alas Lorde it seemeth that thou art mynded too barre mee of the hope whiche thou haste gyuen vs of oure rysing agayne For seeing thou handlest mee so rygorously dooth not thys straunge dealing which thou vsest towardes mee tende too the vtter fordooing of me And when thou hast fordone me who is he that can make mee vp againe Then his surmising is not that God will put him ouer too a further time but that he will vtterly root him out of the number of creatures And that is the cause why he demaūdeth whither it be possible for a man to come to life again when he is once dead It is bicause God dealeth so straūgely with him as it may seeme that hee is minded too bring him vtterly to naught And hereby we be warned to pray God to handle vs so measurably as we may alwayes haue the hope to assure our selues that our miserie shal not endure for euer but that God will remedie them and that it is his office to rayze them out of their graues which are in them For if we belecue not that wee must needes fall into horrible dispayre which will dismay vs as wee see it had happened vnto Iob if God had not hilde him vp by strong hand And here ye see also why it is sayd Lord chastice me howbeeit with reason Not that God is at any time vnreasonable But by this worde Reason or Iudgement Ieremiement a moderate fashion agreeable to oure infirmitie when we bee not tempted so strongly but wee may alwayes perceyue that God will pitie vs in the ende and remedie our miseries Thus ye see wherof we bee admonished in this text when it is demaunded whether the man that is once deade shall liue againe As touching that which insueth namely I will wayte till the day of my chaunging come some men expound it that if Iob wist that God woulde rayze the deade and that there were any hope of the resurrection and renewment hee woulde wayte for that day But it must bee taken more plainly that is too wit Lorde comfort me for I am nowe at my wittes ende ▪ I see thou vsest nothing but force I see thou executest no thing but violence agaynst mee and so must I still fight and streyne my selfe to the vttermost and I haue none other comfort but only to waite for the day of my change See then in effect after what sort Iob vnderstoode that saying Hee rather reasoneth with himselfe and wyth God whether a man shall returne to lyfe againe when he is deade As if hee shoulde say I see my selfe heere in so ▪ wretched state as too mine owne seeming I must bee vtterly terly confounded and there is no meanes of recouerie For sith that God is agaynst mee and is minded to bring me to naught what is to bee sayde to it But yet heerevpon hee inforceth himselfe and calleth his courage too him concluding thus yet will I wayte for the day of my chaunge Heereby therefore wee perceyue that Iob gat the vpper hande and wanne the prize in that battell For notwithstanding that he entered into debate whether he shoulde rize agayne or no yet in the ende he sayth Beholde I will wayte for the day of my chaunge yea euen all the time of my trauell As if he had sayd True it is that as long as my time lasteth I wishe that God shoulde keepe mee shette vp in my graue that hee shoulde caste mee intoo some dungeon and that he shoulde cause the hilles to fall vpon mee but yet must I tarie his leysure still yea euen in the middes of the affictions wherein I am And although they be harde and vnable to be indured yet notwithstanding forasmuche as there is a chaunge the same must suffice me to giue me some comfort and to nourish me in the obedience of God Now we see what the meening of Iobs words is And we haue a good and profitable lesson to picke out of this saying First whensoeuer wee be assayled by Satan and tormented with naughtie ymaginations and specially when there commeth any distrust to leade vs too dispayre wee must not make these disputations but quickly and shortly conclude too resolue our selues vpon Gods truth As howe Some haue a pleasure too intangle themselues in lewde imaginations and there will come some opinion in theyr heade yea euen some opinion that is lewde and tendeth euen too the dashing of themselues agaynst god And heerevpon they fall too debating and imagining whether the same be possible or no. And howe fareth it Therefore when our heades runne vpon wheeles after that sort and we
admit nothing els but only Gods wil to rule and gouerne our whole life Howbeit that is not all that we haue to do For it is to no purpose for men to beate our eares with preaching and to say behold thus muste yee do behold thus doth God commaund you vntill such time as we haue learned that it is he only that printeth his lawe in our harts and ingraueth it in our bowels that it is he which giueth vs power to sticke to hys commaundements that it is he which by his holy spirite giueth force effectualnesse to the doctrine that it is he which of his goodnesse accepteth vs forgiueth vs our sinnes I say it is all to no purpose till we haue learned those things and bene taught to resort vnto him to demaund at his hande whatsoeuer wee haue neede of It is not ynough for vs to haue it told vs thus and thus must ye do but as I sayd God must be fayne to giue vs strength to performe that which we shall craue at his hand Furthermore by this wee bee admonished that our faith is not edified by aduersitie but that it always ingendreth in vs a desire to prayse God and to resort vnto him VVhen it is tolde vs that our Lorde Iesus Christe hath reconciled vs to God his father and shed his bloud to wash vs with that wee might be pure and cleane and that he hath payde the price of our raunsome that wee might be quit by his rightuousnesse and so become acceptable to God and he vse his mercie towardes vs the knowing of all these things say I is to the end we should throughly cleaue vnto him and say well then how may we bee saued but only by the meere grace of God in asmuch as our Lord Iesus Christ hath made satisfaction for vs and to the end that our faith shoulde rest therevpon But must we therfore lie still asleepe No no but we must awake that we may repaire vnto God and say where is our welfare In the death and passion of our Lorde Iesus Christe therefore we must seeke it there for we shall not finde it among men And how must wee seeke it but by prayers and supplications Then let vs come vnto God and say Lord sith thou seest vs voyde of all goodnesse fill thou vs with thy grace True it is that we be wretched sinners howbeit for asmuch as wee bee the members of thy Sonnes body wee shall bee made rightuous by hym True it is that we be full of spottes but hee hath wherewith too clenze vs hee hath a good washing for vs True it is that wee bee giltie of euerlasting death and bound therevntoo but our Lorde Iesus Christ hath set vs free from it VVherefore Lorde bee so good too vs as to make vs partakers of the thing which is purchaced for vs by thine infinite goodnesse Beholde in what manner we ought to haue recourse vnto God lette vs say yea Lorde fill thou vs with thy holy spirite that hee may leade vs by his strength and suffer vs not to faynt for any temptation that can befall vs Thus yee see in effect what wee haue to marke out of thys streyne But Eliphas doth afterwarde vpbrayd Iob that he hath chozen the tung of craftinesse This present saying importeth that hee doth but mocke with God as they do whiche are bereft of all feare and reuerence and haue not any more reason in them For sometimes men shall sinne through simplicitie and yet stande in some feare of God howbeit they shall be dulled for the time according as wee shall see many that are not touched after a liuely sorte but are little better than brute beastes and yet notwithstanding there shall some feare of God lie hidden in them whych is as good as choked wel then such manner of folke haue more simplicitie than craftinesse and malice in them But othersome thinke themselues to be very sharpwitted if they can scoffe at all religion and dally with God and with his maiestie and take vnmeasurable libertie to follow all euill of set purpose Ye see then that the craftie or suttle folke of whome Eliphas maketh mention in thys streyne are not such as do amisse through ignorance and ouersight but suche as wilfully and of set purpose make none account of God nor of the handling of hys woord contemptuously to make a sport or a stage play of it for behold that is the toppe of all iniquitie So then lette vs marke well that if God let men runne so farre vpon the brydle as to shew themselues suttlewitted against hym then hath Satan taken suche possession of them as it is right harde to bring them backe againe to the right way yea and in a manner impossible And wee see also in what wise the Prophet Esay thundereth against suche kinde of folke saying Cursed be you that make you lurkingholes for he vseth that similitude inspeaking of these suttleheaded folke which beare themselues in hand that they can beguile god VVhen they haue sharpened their wittes and inuented fine slightes beholde all their strayning of themselues is to abolish the feare of god For mark wherat they begin If we be so bridled say they that if there be but one word of scripture for a thing we must yeeld vnto it without gaynesaying what a thing were that for there are many things that are not vnderstoode and againe a man may doubt of this or that And what a thing is it for vs to be compelled to yeeld suche authoritie too Gods word as it may not be lawfull for vs to aske how the cace standeth These politike heads therefore which are so desirous to worke wyles with God begin at this poynte namely of taking leaue to keepe men from seeing what the thing is that men call Gods word to the end that all mouthes should be tungtied that mē might raze it out quite and cleane And whē they be once entred into that doubt afterwarde they harden themselues in it And good reason it is that God shoulde leaue them there and that Satan should cary them headlong And when they bee come to that poynt they do nothing else but bleare out their tung against al doctrine there is no more greefe nor remorse of conscience in them but to be short they bee bereft of all humanitie and become brutish Thus yee see why I sayde that it is impossible that those whome God hath left at that poynt should euer returne to the way of saluation And therefore let vs beware that we hold oure selues streytly in subiection vnto God to beare suche reuerence to his worde as wee may shunne and vtterly abhorre and detest the slightes and suttleties wherein the wicked sort delight and welter themselues For they think not themselues to be sharpwitted ynough till they haue despized god Also there are of these fantastical and fleeing heades to be seene who thinke themselues to be very dullards and of no estimation till they
is wont to giue to those that are his And although the same appeere not at the first brunt yet in the end they shall alwayes bee comforted according as it is sayd in the Psalme Lorde thou hast comforted mee after the sorrowes of my mynde For God may well holde vs short sometimes but he will set vs at libertie in the end And heere ye see howe that which Eliphas addeth ought to be expounded namely that the extorcioneres euer the person that is full of violence shall not knowe the number of his yeeres The faithfull are at that poynt as well as they Furthermore we heare what request Dauid maketh Shewe me at leastwise sayth hee what my time is that I maye take my afflictions in good woorth when I perceyue that they shall not last for euer VVe haue seene the lyke request made by Iob himselfe saying that hee knewe not what the length of his time was nor how long God was mynded to hold him heere VVhy then doth Eliphas referre it specially to bee despisers of God and to suche as are full of pryde and outrage It is by cause they be full of care and thought for their life and yet in the mean while wote not how to account it And we for our part knowe that wee haue no certaine terme heere howbeit that wee shall continue heere so long as it pleaseth God to mainteine vs Seeing wee bee come into the worlde and it is God that hath set vs heere wee must giue him leaue too holde vs heere or to take vs away at his pleasure In the meane season wee heere howe he telleth vs by his worde that hee guideth vs altogether the haires of our heades are numbered that wee neede not to bee afrayde of any thing though wee were beset with neuer so many daungers and that wee ought not to surmise that thinges are mingled togither in the worlde or that fortune beareth any sway For although wee bee but sillie wormes of the earth yet doth God thinke vpon vs and he hath our life in his hand and will keepe it well and safely Ought it not to suffise vs when we know this protection of God Seeing I say that we be assured that God keepeth a reckening of our yeares and dayes yea and that he numbereth the verie haires of our heads do we not perceiue a sufficient certaintie And so it is not without cause that Eliphas sayth that the extorcioners knowe not the number of their dayes And why for they seeke it with as great anguish as may be saying How now May we liue yet still Are we sure of this or that But when they haue made their long disputations and great discourses they always turne backe to a continuall vnquietnesse bycause they rest not themselues vpon Gods prouidence But we for our part must not do so but we must pray vnto him that after we haue put our liue into his hande we may be quier whatsoeuer troubles befal vs knowing that forsomuch as he hath made vs and fashioned vs he is able to deliuer vs from all daungers whensoeuer he listeth to shew himselfe our deliuerer and thervpon we must conclude that he will watch ouer vs when we be asleepe As much is to bee thought of that which Eliphas addeth namely that the outrageous man doth alwayes beliolde the sworde that is to say hee doth see the infinite daungers that hem him in rounde about by reason where of hee quâ—keth and is agast This agreeth properly vnto Tyrantes True it is that their state may well seeme to bee happye Howbeit they be so troubled in their myndes that they perceyue it to bee better for them to haue bene of small and bace degree than too bee so honored and feared and yet in the meane while they themselues are afrayde not onely of men but also of euerie leafe that shaketh vpon a tree Verely there was a Tiran that confessed as much For when one flattered him and sayde he was a Prince of such Maiestie as it might seeme that he was a God in the worlde and that euerie man might desire to be in his state If thou sayth hee wart in the like cace that I am and knewest as much as I thou wouldest not wishe to chaunge thy state for myne Herevpon he caused a goodly banquet to bee made ready and setting this his familiar friend in his own place caused a naked sworde to bee hanged ouer his head with the poynt downeward VVhen he sawe the daunger that he was in he could nother eate nor drinke and as for all the braueries that he had esteemed so highly afore he made no more account of them And this is it that Eliphat meeneth namely that Tyrants and cruell folke shal alwayes liue in feare notwithstanding that they seeme to bee well at ease and haue great power and gardes And why For they haue the sworde continually before their eyes Some man will demaund whither the faithfull shall not feele the daungers that threaten them Yes certainly yea and it is good for vs to feele them For if we wist we were warranted wee would not care to runne ynder the wings of our God but we would play the colts that were broken looce God therfore is faine to warne vs and put vs in mynd that we be besieged with a thousand deathes and that wee bee not able to step forth one pace without tumbling into our graue VVhen wee consider this and there withall see plagues warres famine such store of miseries suche store of diseases and so many other inconueniences both by beastes and by other thinges so that looke howe many creatures we see in heauen and earth wee see as many deathes or at leastwise as many thinges against vs then we bethinke vs Alas wee bee very wretched creatures if God pitie vs not Moreouer we be prouoked to runne vnto him and to saye Lorde thou seest that if thou sheeld me not with thy hand I haue not one minute of an houre to liue and therefore good Lorde voutsafe to preserue me See howe the faythfull beholde the sword howbeit in beholding it they behold also the grace of God and when they be made priuie to the dangers wherein they are they flee to the sayd suretie which is shewed vs so often in the scripture which is that if we put our whole trust in God hee will not onely be a wall and dubble rampire to vs as it is sayde in the Prophet Esay but also a wall of brasse or steele and at a worde he will be an inuincible fortresse to vs â–ª Lo howe the faithful hauing behild the sworde do neuerthelesse behold Gods protection being well assured that although death seeme to manace them on all sides yet shall not the sword come at them and if it doe come yet shall they not fall headlong as men say But the wicked shall for their share haue this fearefulnesse that the beholding of the sworde shall sinke into their stomackes and make them say
receyue vs through the forgiuenesse of our sinnes whiche hee offereth vs and sheweth hymselfe to bee at one with vs in our Lorde Iesus Christe and pronounceth all them blissed whose sinnes are forgiuen when we heare of these things can wee wish a better cace than to come before the face of him that taketh away oure sinnes and casteth them behynde hys backe and into the bottome of the Sea as it is sayde ▪ And specially let vs looke vppon oure Lorde Iesus Christ too whome all power of iudgemente is gyuen whiche serueth to maynteyne our cace and he is our aduocate Thynke wee not that hee will make the bitter death auaylable which he indured for vs So then if men were as well aduyzed as they ought to be there were nothing too bee more wished than to be iudged at Gods hand at leastwise so they had recourse to his mercie and yeelded themselues intoo the handes of our Lord Iesus Christ who will not iudge vs to our condemnation but rather acquit vs And why For in that behalfe wee may say with Sainct Paule It is God that acquitteth vs who shall condemne vs VVho shall accuse vs seeyng that Iesus Christ is our aduocate that defendeth oure cace and the partie that answereth for vs before God hys father Shall wee now feare too bee accused or condemned But what Iob hath vttered hymselfe heere in such wise as hee founde himselfe turmoyled with hys owne passions and torments and heereby wee bee taught to represse oure owne naughtinesse VVhy so For wee see what the inordinatenesse of our nature is If wee giue oure affections head whereto must we come Iob desyreth to go to law wyth god Alas and can he preuayle in his sute No hee desireth too bee vtterly ouerwhelmed As much would we doo were it not that God restreyneth vs by gyuing vs the grace too subdue our passions Then let vs marke well first that when men suffer themselues too bee caried away by their fleshly affections they ouershoote themselues so far become so hardharted as they make no bones to rush against God and that is a horrible thing For there is not that mā of vs which abhorreth not to aduāce himself after that sort against god but yet for al that we do so and it is an ordinarie vyce among vs VVhat is to be done heerevpon VVe must learne to brydle oure affections seeyng they be so furiouse and do arme vs after that manner against god For this example is set afore vs to the end that euery of vs should indeuer to represse them as much as in vs lyeth Marke that for one poynt Agayne lette vs not desire too diminish the maiestie of God for the easing of our selues For if his hand be ouerstrong and ouerheauie vpon vs when he afflicteth vs let vs assure our selues that hee vpholdeth vs by a farre stronger and mightier puissance VVhen our Lord visiteth vs and sendeth vs any affliction well wee may then say heere is a burthen too heauie for me to beare I can no more indure it But when we be so feeble let vs consider a little by what meanes wee hold out but one minute of an houre How are we able to resist Is it of our own manfulnesse Is it for that wee of oure selues can warde Gods blowes when hee striketh vs or for that wee are able too outstand his force No no. But it is bycause that when hee striketh vs with the one hand hee holdeth vs vp with the other For else it is certayne we should be vndone at euery blowe God should neede no more but to giue vs one fillup as they say or but to make countenance to strike vs and we were dispatched out of hande Seeyng it is so with vs that we cannot holde out when God afflicteth vs but by his power were it not a greate follye in vs to desyre therevpon that his mightinesse should bee abated VVherefore as I haue sayde erewhyle Let vs learne not to desire that his glory should bee diminished for the easing of vs For that were the cleane wrong way and wee should bee vtterly disappoynted of our desire if we thought too bee eased by the weakening and effeebling of Gods hande For that were the next way too send vs packing bycause there is none other meane too preserue vs but onely Gods vttering of his strength in vs as I haue sayde afore That is another poynt whyche wee haue too consider in this texte And therewithall let vs marke also that it is an horrible blasphemie to require God to lay vs downe a gage and too put vs in a pledge or suretie And why For it is a likelyhod that wee trust not too his faithfulnesse True it is that Iob vseth these words to declare that there is an ouerhygh power in God and that no mortall man durst incounter it except God would release his owne right and yet neuerthelesse that God gyueth vs other assurances to come vntoo hym VVhich are they It is that he will haue men content themselues with his single word as good reason is they should VVill wee then bee assured Let vs giue eare to Gods promises let vs imbrace them and let vs beleeue that hee ment not to feede vs with leasing not to soade vs with vayne and frutelesse hope but that hee is faythfull too performe all that he hath promised Thus yee see to what poynt it behoueth vs too come And besides this we haue a good gage in our Lord Iesus Christ For we see that all that euer God promised was warranted at such time as he gaue his onely sonne to death and rayzed him vp agayne Do wee not then see a gage that ought to assure vs sufficiently Besides this God sealeth his promises in our harts by his holy Ghost Marke then what a goodly record this is namely to haue our Lorde himself speake to the end we might not doubt of his truthe but might boast to our selues that whatsoeuer is conteyned in his word is altogither sure and deceytlesse vnto vs Marke I say marke the assurances whiche God gyueth vs and the goodes that hee putteth into our handes to warrant vs Other pledge and assurance hee will not haue vs to demaund and therefore let vs learne too content our selues with that This in effect is all that we haue to consider vpon this verse But yet for all that it behoueth vs to turne backe to that which I haue touched that is to wit that seeing our Lord voutsafeth to handle vs so sweetly and telleth vs that we must not be afraid to come before his face so much the more vnthākfulnesse is in vs if we desire to go to law with him For must not a man be totoo froward when he refuzeth to bee iudged by God Yes and sith that God promiseth that euen when he vseth greatest rigour yet will hee not forget his goodnesse too releeue and mainteyne vs continually as he shal see needfull and to giue a good and desirable
our sinnes And if hee spare vs let vs vnderstand that hys meening is to draw vs to him by gētlenesse And so whatsoeuer betide vs Let nothing hinder vs to lift vp our heds cōtinually to seke our life cōtentatiō in heauē in the happie rest that tarieth for vs And let it not greeue vs to be aflicted here seing our god calleth vs to the triūph that is purchaced for vs by the death of our Lord Iesus Christ But let vs cast ourselues flat before the face of our good God with acknowledgement of our faultes praying hym to make vs feele what his wrath is in suche wise by oure aduersities as wee may not ceasse too tast alwayes his fatherly mercie and to haue recourse to the same so grounding and setling ourselues therevpon as wee may neuer swarue from it not doubting but he will deliuer vs from all our afflictions in conuenient time and ease vs of al our miseries and that although we bee pinched to the vttermost as nowe yet wee shall bee fully dispatched of them when he hath bereft vs of this flesh too make vs parttakers of all the benefites whych hee hathe prepared for vs aloft in hys heauenly glorye where wee shall triumphe with oure Lorde Iesus Christ according as hee hath gone afore vs in the glorye of his resurrection That it maye please him to graunt this grace not only to vs but also too all people and Nations of the earth c. The .lxvj. Sermon which is the second vpon the .xvij. Chapter 6 He hath made me a common byvvord and set me to be an open gazingstocke 7 Myne eyes is dimmed vvith sorovve and all my limbes are as a shadovve 8 The rightuouse vvill bee astonished at this and the innocent shall lift vp himselfe against the hypocrite 9 The rightuouse vvill hold his vvay and he that hath cleane hands shall be strengthened 10 All of you returne turne ye agayne for there is not one vvise man among you 11 My dayes are glyded avvay mine enterprizes are past and the thoughts of my hart 12 Haue turned day into night they haue offered mee darknesse for light that approched 13 If I tarrie the graue is my house I shall make my bed in the dark 14 I vvill say too the dust thou art my father and to corruption thou art my mother and my sister 15 VVhere is then myne expectation and vvhat is it that my hope must looke for 16 They shall go dovvne into the bottom of the graue there vvee shall bee layed in the earth or our bed shall be in the dust IOb following the matter that he entered into afore intēdeth to shew briefly that as in respect of his present state he is vtterly forlorne and there is no remedie for his miseries Seing the cace is such he must be faine to conclude that if the talk of those that spake afore him be true that is to wit that mē are delt within this world according to their deserts and that we must esteme Gods grace or his loue or hatred according to the state of this present lyfe it shall not boote him at all to flee vnto god Ye see then in effect what we haue to marke And first of al it is sayd that God hath made him as it were a mockingstocke that he was set to be a Gazingstock and for men to make tales of For the second woord which he vseth which I haue translated Gazingstocke signifieth a Timbrell And marke here how some men haue thought that Iob ment to compare heere his prosperitie with his aduersitie so great and extreme as it was at that time as if he had sayd Heretofore I haue bene in great triumph and nowe God hath handled me in such wise as I see my self to be a by-word and a gazingstocke True it is that in steade of Gazingstocke some trāslate it Hel and whereas I haue translated Open it is before them or in their sight And so their opinion is that Iob ment too say that men had damned him as a wretched creature before the tyme But when all is well considered the playne meening is that which I haue touched For it is but a repeting of one matter twyce for the greater confirmation of it according to the common custome of the holie Scripture And therefore the thing that he intēdeth to set downe is that in asmuch as God hath made him as a mirrour of aduersitie if wee should esteeme men in Gods fauour or displeasure by the state of this present life wee should hold him for a forlorne persone But yet for all that he takes himselfe for none such howbeit that he were not vtterly without feeling but what infirmities soeuer he had in him yet did he fight agaynst them and was sure and fully resolued that God would at length pitie him and therefore hild his mouth as it were shet vntill he sawe some end of his miseries And in this respect he addeth That the rightuouse shall be astonished at it but yet neuerthelesse the innocent shall lift vp himselfe against the hypocrite the rightuouse shall hold on their wayes and such as haue cleane handes shall gather new strength to be the more stedfast In saying that the ryghtuouse shall bee astonished Iob meeneth that when wee see the aduersities that God sendeth too such as haue serued him and walked in his feare with a pure conscience we thinke it straunge and are abashed at it And in good sooth we see it runnes in our minde that if God do gouerne the world it is good reason that he should spare good men and such as haue indeuered to walk purely before him and that he should handle them as a father doeth his children And if we see thē afflicted extremely at Gods hand we imagin eyther that he hath turned his backe wil not think vpō earthly things or else that he passeth not how mē liue nor how they behaue thēselues This then is the cause why we be oftētymes astonished at the aduersitie of rightuouse mē when God seemeth to shewe himself their enemie and they see nothing but signes of crueltie And that is the cause why Iob speaketh of astonishment Howbeit he sayeth that yet neuerthelesse the innocentes shall auaunce themselues aboue the hypocrites that is to say they shal not be so sore astonished but they shal make a good winding vp And there is not a sentence which we ought to marke better thā this VVhy so For we know by experiēce how hard it is for men to iudge aright of Gods dooings as in respect of that which we see presently For as hath bene declared more fully already god executes not his iudgemēts after such sort in this world as that all things should be well ruled and nothing out of square But contrariwyse things are confounded and if we see a wicked man punished a rightuouse man is punished much more and if wee see a good man prosper a wicked man shall prosper
the grace of god If it please our Lorde wee shall bee fedde though there want bread drink meate according as he sayeth he wil feede those that are his euen in the time of famine But cōtrariwise a man may haue his garners full and well stored and he may be so full till he burst and yet shall he not be sustenanced euer a whit the more for it To be shorte God shewed once in the Manna how it is he onely that susteyneth vs by his power If the foode that we eate be blissed of God it will serue our turne as the Manna did and if there be any scarcitie of it God will well supply it Againe if Gods blissing bee not vpon vs nothing can do vs good wee must needes wexe leane wee muste needes starue and pine away with our abundance Then is this sentence of Bildads very true and we see there are many other textes of Scripture that agree with it VVherefore let vs learne to profite our selues by it let vs vnderstād that wee haue nother strength nor sustenance but by the spreading out of Gods goodnesse vpon vs whiche is the thing from whence we drawe lyfe and the meane wherby wee bee preserued and maynteyned in our state and therefore let vs settle our whole trust vpon that Furthermore when wee see the wicked to be strong lette vs assure our selues that it shall not last euer True it is that wee muste not imagine as Bildad did namely that God sheweth to our eyesight the thing that is spoken here but wee muste tarie paciently and giue God leaue to execute his judgements when he shall thinke good Thus ye see what we haue to marke in this streyne And now he addeth immediatly that the first borne of death shall eate his braunches or the members of his skinne yea it shall eate his members for that parcell is repeted VVhereas mention is made here of the firstborne of death it behoueth vs too vnderstād some exquisite kind of death For when some mē die we see they passe away easily God spareth thē Othersome are tormented in suche wise as they pine away by peecemeale and are worne away too the harde bones and othersome go away without any feeling Then let vs marke here that this woord The firstborne of death carieth in it a great force when a man is hilde as it were vpon the racke and that God dismayeth him and frayeth him and wrappes him in anguish on all sides in somuch that he seeth nothing but a bottomlesse pitte of horrible feare Bildad therefore sayeth it shall happen after that maner to the wicked True it is that all of vs are mortall and that God hathe put vs into this worlde with condition to take vs hence againe Surely we cānot come to the heauēly life except the corruptible that is in vs be first put away as S. Paule speaketh VVhat must be done then Let euery man dispose himselfe to die assuring our selues that God doth vs an inestimable grace in voutchsafing to deliuer vs frō corruptiō by the meanes of death that although this trāsitory lodging of our body be destroyed yet will he reare vp a new buyldingin vs which shall be much more excellēt in asmuch as we shall be clothed with glorie immortality But on the cōtrarie part let vs assure our selues that our Lord will sende the first-borne of death vpō the wicked so as their death must be full of terrour without any cōfort vnasswaged of the misery that is in it And here ye see that the thing wherein we differ from the vnbeleeuers is that although both of vs must be fayn to passe through death togither and that the same be common to all men without exception yet notwithstandinge God reacheth vs his hande when wee come to the poynt of death so as wee go to him with a quiet minde are able to cōmende our soules vnto him with a true and rightordered trust that hee may receyue them as a good and faythfull keeper But as for the wicked they muste bee fayne too go hence with great violence and to bee troubled and dismayed and too striue with God and to storme and to haue nothing that may comfort them Neuerthelesse let vs bethinke vs of that which hath bene sayde namely that this thing shall not be alwayes apparant For sometime God sendeth a violent death too his children But although their body bee payned yet is not their soule therefore in the worse cace And this is it wherein Baldad was deceyued according as wee haue alwayes too beare in minde that wee muste not iudge by eyesight but for asmuche as Gods iudgements are hidden from vs and wee know not how God executeth them we must not vse our owne wit and imagination in that behalfe Howebeit if God execute his iudgements after a visible maner let vs marke them that wee may take good by them If wee see them not well let vs vnderstand that hee hath reserued the vtterance of them till the last day for the triall of our fayth But yet in the meane whyle wee must bee fully resolued that although death be common too all men yet are the faythfull so comforted and strengthened by Gods goodnesse as they come willingly vnto him knowing that hee will receyue them according also as they bee sure that he will keepe their soules well and safely vnto the latter day in so much that they cannot perish bicause hee hath cōmitted thē into the hād of our Lord Iesus Christ and he hath taken them into his protectiō The faythfull therfore wil go willingly vnto death Contrarywise there lighteth an exquisite and dreadfull death vpon the wicked bycause that first they knowe not whither they goe and secondly Gods Iustice pursueth them in such wise as they can cōceyue nothing but feare and dismayednesse VVhen we heare that the sayde priuiledge is giuen too vs wee haue good cause to thanke our good God and to prepare our selues to liue or die at his pleasure Then lette vs not bee stubborne when hee goeth about too take vs out of this worlde sith suche comfort is prepared for vs Now it insueth immediatly that his hope shall bee rooted out of his tent and that hee shall bee brought too the king of death VVhen he sayeth that the hope of the vngodly shall bee rooted out of his tent thereby it is done vs to vnderstād that God will for a time lodge such as are vnworthie of it so as they shall haue ease at will yea and dwell in palaces whyle in the meane season the poore faythfull ones shall scarsely haue a little cotage too retyre vnto Thus the despyzers of God whiche are giuen too all naughtinesse shall dwell in this worlde as though the Lordship thereof belonged too none but them They shall haue wide and large houses they shal haue goodly long walks and therewithall their trust shall bee in their pleasures that is to say they shall thinke themselues
that the VVoormes for although the woorde woormes bee not set downe in the Hebrewe text yet it is well seene that hee meeneth all vermine and corruption hauing eaten his skinne will also gnawe and fret away the rest of him and yet for all that he sayeth that hee trusteth too see God yea and too see him in his fleshe that is to say by beeing restored againe Yea sayth he I shall see him and none other notwithstanding that my kidneyes bee consumed in me that is to say that all my strength bee weakened and taken away It is a protestation woorthie to bee noted when Iob sayeth that hee will haue his looke fastened vpon God and none other yea euen though he be vtterly consumed â–ª As if he shoulde say he would not measure the hope that he had in God by that which he might see but euen when nothing appeereth yet will he not therefore ceasse too looke vntoo god As howe If a man finde himselfe forsaken of God so as he perceyue nothing but matter of despayre and death manace him on all sydes yea and is readie to swallow him vp and yet neuerthelesse he holdes his own still and is stedfast in fayth to say yet will I call vpon my God and I shall yet feele his helpe his mightinesse is ynough of it selfe too giue vs courage yea and that shall bee euen when I shall seeme to bee forlorne That is the man that ouerpasseth all worldly things The shewing of his fayth and hope whiche hee hath in God is not in the things that may bee seene and comprehended by naturall reason but it passeth out of the worlde according as it is sayde that wee must hope beyonde hope and that hope is of things that are hidden Nowe wee see Iobs meening True it is that hee speaketh not here expressely of the Resurrection But yet these woordes cannot bee expounded but it must bee peceyued that Iob ment to attribute such a power vnto God as is not to be seene as now in the common order of nature Therefore it is all one as if he had sayd that God wil haue vs to know him not onely while he doth vs good and while he preserueth and nurrisheth vs but also although he faile vs to our seeming and we see nothing but death before vs yet muste we be fully resolued that our Lorde will not leaue to bee our keeper and that if we be his we shall bee maynteyned by his protection Howbeit the better to profite ourselues by this sentence lette vs wey throughly what Iob sayeth Although that the remnant of me sayeth he bee eaten away vnder my skin yet shall I see my god This is more than to beleeue in God bycause he maketh the earth too bring foorth corne and wine as we see a number of brutish folke which haue none other tast or feeling that there is a God in heauen but for that hee feedeth them and filleth their bellies and if a man aske them whiche is that God they answere it is he that nurrisheth vs True it is that we ought to conceyue the goodnesse and power of our God in all the benefites that hee bestoweth vpon vs but yet must we not stay there for as I sayde wee muste mount by fayth aboue all things that can bee seene in the world And therfore lette vs not say I beleeue in God bycause he maynteyneth me bicause he gyueth me health and bicause he nurrisheth me but I beleue in God bicause he hath giuen me heeretofore some tast of his goodnesse and power in hauing a care of this body whiche is but rottennesse so as I see hee sheweth himselfe a father in that I haue a being through the power of his spirite I beleeue in him alone bicause he calleth me to heauen and hath not created me as an Oxe or an Asse to liue heere a little whyle but hath formed me after his owne image to the intent I shoulde hope for the inheritance of his kingdome and bee parttaker of the glory of his Sonne I beleeue that hee allureth me dayly thither to the intente I should not doubt but that when my body is layde in the graue and there consumed as it were to nothing yet notwithstanding it shal be restored agayne at the lastday and in the meane while my soule shall be in safe and sure keeping bycause that when I am dead God will haue it in his protection and then shall I behold much better than I do now the life that our Lorde Iesus Christe â–ª hath purchaced for vs by his bloud Thus ye see what our beleefe must be if it be well ruled And if we be once so well disposed wee may say with Iob well verely I see my body must go too decay looke what freshnesse soeuer was in it it diminisheth day by day and I neede not too go farre too seeke death For I see not so small an infirmitie in my fleshe but the same is to me a messenger of death but yet for al that I shall see my god If wee could speake so when wee see that our strength droupeth and vanisheth away by little and little that although it pleased God to smite vs in such wise as wee should in maner rotte aboue the grounde as Iob did for he sayeth that his skinne was wormeaten consumed and he was as good as dead and yet he protesteth that hee wyll not ceasse looking vntoo his God yet should wee not ceasse too trust in God still after the example of Iob. Thus ye see that the greatnesse of the afflictions that God sendeth vs shall not astonish vs so wee haue learned to know him to bee such a one towardes vs as he is indeede â–ª that is too say if we consider well to what end hee hathe created vs and still maynteyneth vs in the world Furthermore when Iob sayeth that hee shall see his redeemer in his flesh his meening is as I sayd afore that hee shall be restored to a new state though his skinne were so eaten as it was For he sayeth expresly that his bones shall bee consumed and nothing of him shall remayne whole and afterwarde hee addeth I shall set God in my flesh And how shall he see him in his flesh â–ª That is to say I shall bee set in my former state and see my God yet agayne And so he confesseth that God is able ynough too set him vp agayne although hee were vtterly consumed and plunged into a bottomlesse pit Thus yee see that the condicion wherevpon wee must trust in God is that when hee shall haue layde vs in our graues wee should assure our selues that he will reach vs his hand to lift vs out agayne Therfore let vs say I trust in God bycause I see he assisteth me and fayleth me not in any thing But when God fayleth vs and is as it were estraunged from vs let vs euen then say with Iob I shall see him in my fleshe as now I am nothing I
vs and let vs knowe that to obey him and to submit our selues vntoo him in all things is our true wisdome And when things come not to passe as we would wishe so that we be casily stirred vp to enter into some disputation let vs stay our selues and say yea but God hath such a perfection in him that there can nothing proceede from him but it is good and rightuous and his will only ought to suffice vs for it is the rule of all well doing this is the fountaine thereof let vs drawe out of it boldly So when he sheweth vs the reason of his workes let vs giue him thankes and with all humilitie receyue whatsoeuer hee teacheth vs But if hee hide them from vs let vs bee content to bee ignorant so farre foorth as it shall please him knowing well that hee reuealeth vnto vs what soeuer he knoweth to be profitable for vs Howsoeuer it be he will kepe vs within a certeine measure to the ende we should learne what it is to obey him and too confesse that hee is iust although hee shewe vs no reason of his dooing This is the summe of that which we haue to learne out of this place Nowe to shewe the greatnesse of this temptation it is sayde afterwarde that both of them are conered in the dust and that the wormes eate them In deede when we see that a like ende happeneth to them bōth although wee haue beene diuersly delte withall in this worlde ▪ it might seeme that God playeth no more the iudge But oure sayth muste surmount the graues and what so euer wee can beholde with the eye And this is it that is oftentymes taught vs that fayth is a sight and beholding of thinges inuisible VVe shall see some good man that shall haue serued God all the dayes of his life and shall haue walked verie vprightly and sincerely and neuerthelesse hee shall bee in continuall greefe and paynes and God shall not ceasse too sende hym may tormentes euen too the death to the whiche also hee must goe pyning on a long tyme And others that shall runne headlong too all euill shall dye at their ease As I haue sayde this in the consusion of things And what is the ende of it they come to the graue Are they in the dust they consume away there the woormes eate them it semeth that he that toke paines to serue god hath lost his labor And why Behold they are all gathered into one heape the good and the bad as well those that haue liued heere in great mirth and pleasure as they that haue sound nothing but sorrow and trauell in this world VVhat shall we say to this It is certaine that we shall be amazed if we stay ourselues vpon that which may be seen with the eye VVhat is to be done then VVe mustascend higher and knowe that God reserueth vntoo himselfe a iudgement that appeereth not presently Yea truely For faith beholdeth things inuisible and things that are hid Let vs knowe then that although in death all be like yet there is a far diuers condition And when shal that be our God shal declare it in time conuenient But in the meane season it is our dutie to walke alwayes in his feare and to conclude that seeing hee is iudge of the worlde iniquitie shall not remaine vnpunished And they that haue taken paynes to obey him and to walke according to his rightuousnesse shal not haue labored in vaine nor be disappoynted of their expectation Thus must we conclude and go stil forward And we see also that god ment to declare the same vnto vs by the mouth of a deceiuer For although Balaam endeuered to ouerthrow all truth and to turne it to a lie yet God hilde him as it were in a racke that he was forced to say that the death of the rightuous is to be wished Let my death saith hee be like vnto the death of the rightuous He saith not this of his own head For hee would as much as lay in him haue brought too naught atd vtterly abolished the maiestie of god But yet seeing God maketh him speake thus it is more than if he had sent all the Angels of heauen God I say did then authorize this doctrine with a peculiar marke when he did constrein and inforce a wicked man and an enemie of the truth to speake on this wise This is it then that wee haue to learne to wit that we must not fasten our eies vpon the graue when wee see that all is there brought vnto one heape and that there is no difference betweene the good and the bad betweene the rich and the poore betweene those that haue liued at their ease and those that haue alwayes bin in sorrow and paine It is true that in death all things are turned vpsidedown ▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord Iesus Christ when he shall appeere to iudge the world then shall be the restoring of all things If it be so then that Iesus Christ shall come to restore the world It followeth that the world at this day is out of frame and things therin are out of order but in the meane season let oure faith surmount all these things here and let vs paciently abide till God finish his works and finde a remedie for all Nowe Iob addeth furthermore that the thoughts of them that went about to confounde him are not vnknown vnto him nor the ways that they vsed to do him wrong as if hee should say I see whereto yetend For yee are as it were suborned of Satan to bring men to dispaire But I will hold me fast in the hope that I haue in my god And although I be here so much oppressed as is possible for any man to be yet will I still continue calling vpon him that hath promised to be my sauiour and I shal not be ouercome for any of your temptations Thus then doth Iob arme and defend himself against al that was obiected against him by his friendes For hee sawe well ynough that they tended to no other end nor purpose but to bring him to dispaire Nowe this place here conteineth a profitable doctrine which is that wee should alwayes learne to knowe the subtilties of Satan when he goeth about to bring vs into dispaire and that we should bee armed against him For if we haue the wisdome to take heed of the malice of men when we see that they go about to hurt vs and seeke our vtter ruine and destruction must wee not much more sharpen our wits and spirites to resist Satan who is the Prince of all iniquitie The thing then that we ought to knowe is that when men goe about to do vs harme we must stand vpon our garde and consider the force and strength that is in our enemies And if we cā not ouercome him by force we must fall to pollicie If we see
God will go through wyth his ordinaunce or determination Hys saying then is hee will go through with mine ordinarie or else he will go through with my determination Nowe although the signification of the wordes bee double yet notwithstanding the circumstaunce of the place sheweth vs what the sense of them is namely that Iob meeneth that God will bring to passe the thing that hee hath purposed of him VVhereby he doth vs to vnderstande that wee bee not gouerned here by fortune or haphazard And why for God hath determined what shal befal vs VVhen he did put vs into the worlde it was not to let vs looce at rouers and to let vs walke at all aduenture but hee determyned what shoulde become both of our lyfe and of our death Therfore let vs vnderstand that we walke in such wise vnder the guyding of oure God that as our Lorde Iesus Christ sayeth there cannot one heare fall from oure heade but by his good will. For if his prouidence extend euen to the Sparrowes and to the woormes of the earth what doth it vnto vs whom hee esteemeth muche more as whome hee hath created and shaped after his owne Image and likenesse Therefore it is an article which wee ought to marke well that euerie of vs hath his destinie that is to say that at suche tyme as God sendeth vs intoo this worlde he hath alreadie ordeyned what he will haue done with vs and guideth vs in such wise that our life is no more in our hande than is our death insomuch that it is to no purpose for vs too vndertake one thing or other bycause that in stead of going forwarde we shall go backe except God guide vs Thus ye see howe the faythfull may comforte themselues wyth Gods prouidence True it is that Iob did misapplie this faying for in his first pangs or fits as a man may terme them hee hath spoken heere as a man in despayre Beholde sayth he I know I am vtterly for lorne And why For God hath determined of mee what he thinketh good and the same shal be accom-plished and it shall not boote mee to striue against it But surely we must not beginne at that ende but before wee speake of Gods ordinaunce let vs first consider his righ-tuousnesse that wee may yeeld him his due glorie Then let vs not imagine the sayd lawlesse power in God wherof I haue spoken heeretofore for that were too make him lyke a Tyrant and that were a cursed blasphemie Let vs assure our selues that God in disposing and ordering all things vseth a soueraine rule where by all other iustice and rightuousnesse muste bee squared out Neuerthelesse wee must not do as these vaynglorious folke do whiche argue agaynst Gods prouidence and beginninglesse election For they see not the reason why God doth all things they imagin it to be tirannicall And what a blasphemousnesse is that Are not such men worse than diuels They be most ignorant and yet notwithstanding they be most busie in seeking Gods secrets True it is that they do perchance beare the countenance of great clerks but in verie deed they be starke beastes and yet they will needs haue God to shew them a reason of all his doings or else they will neuer graunt him that hee gouerneth all things heere bylowe nor that hee hath chozen whom hee listed to eternall life before the making of the worlde So then let vs keepe our selues from such outrage and in acknowledging that all Gods doings are rightful and good let vs marke that his woorkes shall oftentymes passe our vnderstanding and yet that wee must not therefore incounter his will. If God once do any thing let vs conclude that it is good Yea say they but we see not the reason thereof Surely whosoeuer woulde make Gods will subiect to our reason what dooth hee but rob him of his glory For gods wil is the rule of all reason and the fountaine of all rightuousnesse Therefore let vs hold our selues contented with it and be so milde as to say that God willeth not any thing whiche is not rightfull and indifferent Further more when we once know generally the said iustice and rightuousnesse let vs know also that God is so gracious vnto vs as to ioyne and knit his iustice to our saluation lyke as hee hath matched his mightinesse with it also VVhen we say that God is almightie it is not only to honour him but also to rest vpon him that wee may bee inuincible agaynst all temptation For inasmuch as Gods mightie power is infinite hee can well mainteyne and preserue vs In like cace is it with his rightuousnesse Seeing then that there is as it were an inseparable knot betwene Gods iustice and our saluation let vs begin at that poynt to the ende that when wee say that God bringeth to passe what soeuer he listeth and that hee will perfourme whatsoeuer he hath determined of vs wee may also assure our selues that there is not any thing amisse in it but that all things are ruled by wonderfull iustice and wisedome Furthermore if we will haue a breefe and familiar exposition of this saying let vs marke that God hath foredetermined what he will haue done both in respect of the euerlasting saluatiō of our soules also in respect of this present life As concerning the first God chose vs for his children before the creation of the world And wherevnto had he an eye in choozing of vs but onely to his owne infinite mercie For we bee of Adams corrupted lumpe VVherefore did he preferre vs before the rest of his creatures as sayth Sainct Paule by sholing vs out to make vs more excellent than our fellowes VVee deserued to be cast away and damned and God hath vouchsafed too drawe vs out of destruction Yee see then that we ought to glorifie God for that determination for somuch as it pleased him too choose vs and too call vs too saluation and to make vs heyres of his kingdome And this determination hath beene vttered to vs in our Lorde Iesus Christ and if wee bee members of our Lorde Iesus Christ we bee sure of our adoption Then neede we not to seeke the registers for it a loft in heauen but let vs content our selues with the assurance that he hath giuen vs of it For if a man that hath but the copie of an autentike register do content himselfe with it ought not wee when God hath declared his purpose concerning our saluation ought not we I say to rest vpon it Yee see then in what wise it behoueth vs to settle our selues forasmuch as wee bee sure that oure saluation is vnalterable bycause God hath made his decree of it which cannot be chaunged And as concerning his determination for this present lyfe let vs vnderstande that God guideth all our steppes and nothing happeneth too vs by casualtie but hee fore setteth all things so as we can neyther go nor come nor do any thing else otherwise than hee hath
mudder but of the iniuries that are notorious whiche are knowne ouer all the Citie euery streete rings of them euery man speakes of them And they that are so misused make such outcries as many men may be witnesses of the wrongs that are done them Beholde the very necessitie of them is so extreme as it appeereth playnly that it is high time to helpe them now or neuer for they be readye to runne out of theyr wittes and yet of all the while God maketh no countenance that he is minded to helpe them it should seeme that their crying is in vayne and that it is but lost time for men too resort vnto god VVhen men see this what shall they say but that God worketh not after our maner and that all our wittes must needes be dazeled at it Therefore let vs learne to honor the wisdome which wee cannot comprehende and to say Lorde it is true that our flesh and our nature prouoke vs to grudge against thee but yet must not wee rule thee after our appetite VVherefore wee will waite paciently till thine houre come and then wilt thou worke as thou knowest to be profitable and expediēt This lesson is wel worthy to be noted For we see how hastie we be And besides that if a man do but touch vs with his finger wee bee so wayward as there is no calling vpon God with vs If hee help vs not out of hād as soone as we haue but cast foorth some sigh we thinke he doth vs great wrong Seeing then that there is such hartburning in vs and that our passions are so excessiue wee haue so much more neede to marke well this lesson where it is sayd That men crie from out of the Citie yea euen they that are already at the poynt of deathe and yet God dispatcheth them not from theyr sighing after that sorte but suffereth men too tormente them still If this seeme straunge to vs first we must vnderstande howe oure Lorde hathe threatned that suche as haue not pitied their neyghbours shall crie and not be heard themselues For he sayth the poore haue desired you to shew thē mercy but when they came to find any fauor at your hand you became cruell to them your eares were deafe to all their requests and therfore the time wil come that you shall cry and no man shall heare you VVhen we heare such threatnings of God it behoueth vs too looke whether those that crie and lament haue not vsed crueltie towards other men and if it be so there is no reason why God should not punish them so as they might sob sigh and yet not be succoured So then whereas it is sayd here that the cries went vp to heauē and that the parties which cried were put too extreme paine let vs consider a little whither they were worthie to be so hādled and therwithall let vs acknowledge that God is a iust iudge Furthermore if it cannot bee sayde that God suffering of vs to bee so oppressed is too punishe vs As it may come to passe that suche as are so greeued and oppressed haue alwayes beene gentle and louing and not doone anye such wrong or iniurie too their neighbours as maye bee worthy of such punishment that is to say that is knowne of then lette vs reuerence the woonderfull secretes of God sith it is not his wyll that wee should knowe the reason why hee dooth so Beholde I saye howe wee ought too practize this sentence Therefore if wee bee afflicted and crie vntoo God and yet can perceyue no willingnesse in hym too helhe vs let vs not thynke that he hath forgotten vs nother let vs be out of hart VVhy For hys prouidence passeth oure vnderstanding And therefore we must learne to holde our selues quiet euen when wee see the graue afore vs and haue cried and besought God to haue pitie vpon vs Yea and then also if he seeme to be shet vp in heauen so as wee perceyue not his hande to gyue vs any ease let vs not ceasse to sue to him continually and we shall not be disappointed of oure hope Yet notwithstanding it behoueth vs too mount aboue all mans vnderstanding And this is it also why S. Paule sayth that According to the example of Abraham we ought to hope aboue hope VVee haue the like to marke in this text For so long as men will be selfewise it is impossible for them to trust in God or to rest vpon his goodnesse or vppon the saluation that is promised them And why For God to exercise our fayth will make vs to bee beseeged of a hundred deathes so as we shall bee as good as swallowed vp into the gulfe VVhat is to be done then Let vs learne not to iudge of oure saluation which we looke for at Gods hande after our owne mother wit and reason for that it is too small a measure But let vs practize this lesson of S. Paules of hoping againste hope Do we not see a whit God seeth for vs Is there no meane for vs to escape God will finde a meane Is deathe to our seeming readie to catch vs God is able to remedie it Although we know not after what manner yet is it not for vs to scan of it But let vs do God so much honor ▪ as to beleeue that hee will saue vs beyonde all that man can conceyue yea euen in such wise as wee shall be compelled to be rauished with woonderment For behold also how it is sayd of the welfare of the Church that when the faythfull bethinke them in what sort God hath deliuered them they shal take it as a dreame insomuch as the thyng cannot bee comprehended by mans reason bycause it is not according to the order of nature Beholde I say howe we ought to keepe ourselues quiet that we may rest vpon Gods goodnesse and feede our selues with the hope of the promises that hee hath gyuen vs Yea and when wee crie vnto him and hee maketh no likelyhoode of hearing vs let vs not ceasse to continue our sute still and to hope beyond all hope that is to wit beyond all that we can see or discerne Thus muche concerning this text Nowe it followeth that suche as doo euill shunne the light and bide themselues as a theefe that alwayes seeketh for darknesse and night and whē the day commeth he thinketh it to be the shadow of death The aduouterer and whorehunter watcheth till the euening shette in that hee may shrinke intoo the brothelhouse Lo how men hate the light in doing euill And to what purpose doth Iob speake it heere To shewe vs that God iudgeth not the worlde after such maner as Eliphas speaketh of For as wee haue sayde Eliphassis meening was that things are ruled in suche wise here bylow as men may perceiue that God guideth and gouerneth all things True it is that wee may well perceyue it howbeit not by our mother wit. Our faith muste bee fayne too reigne in that behalfe and wee
regardeth it Do not men wilfully harden their hearts againste Gods warnings And may it not well be sayde that Satan hath bewitched vs Yes but there is yet more For beside suche warnings God sheweth vs by his worde what our faultes are and maketh vs to feele them and draweth vs to himselfe And yet for all this wee ceasse not to welter still in our owne filth and to growe as it were senslesse Hereby therefore it appeereth that this lesson is verie yll put in vre But yet is it not written in vaine and as I haue sayde it is well worthie to bee marked as in respecte of it selfe That is to say for as much as men labour to excuse and iustifie them selues in their euill dooings and yet can not bring it to passe it standeth euerie one of vs in hand to awake and to consider that we shall gaine nothing by our colouring of things for that can serue no further but to eschue the reproch of the worlde If a man haue spent the night secretly in whoredome if he haue gone a theeuing if he haue beguiled his neighbour or if he haue shet the doores to him to practize some treason truly menne can not condemne him till his lewdnesse bee knowne abroade but can he eschue the presence of god Furthermore let vs marke well howe the Apostle telleth vs that the worde of God is a two edged sworde and entereth through the bones and the maree so as there is nothing hidden from it but God examineth vs in our thoughtes and in our affections when he appoynteth his worde to be preached vnto vs Also let vs adde the lesson which S. Paule giueth vs which is that sith wee haue the Gospell to enlighten vs we be no more the children of darknesse but of light Suche as haue not Gods worde thinke they haue made a fayre hand if their sinne be once buried and come no more too their remembrance But what God doth so inlighten vs by his doctrin that we haue daylight in the night according as it is sayde that the Sunne shall no more shine vpon the Church by daye nor the Moone by night but the Lorde shall be the continuall light of it Truly the order of nature continueth always in his state but yet therewithall let a man lay himselfe in his bed or shet himselfe in his chamber or hide himselfe so close as no man may knowe what hee sayth or what he doth and yet the doctrine of the Gospell doth alwayes shine vpon him he can not quench the knowledge that God hath giuen him And out of doubt although the scornefull and heathenish sort labour to do it as we see howe there be mad beastes in these dayes which seeke mothing but to abolishe all religion yet will God haue the sayde Lampe of his worde to burne alwayes before them that they maye perceyue their owne damnation by it Then seeing that God hathe giuen vs the doctrine of his Gospell the brightnesse whereof wee can not dimme let vs bethinke ourselues and vnderstand that when theeues whoremasters and other euill dooers seeke couert they teache vs howe we ought to walke seeing that God is with vs and we present with him and that hee sheweth himselfe as it were with open face eyther as our father or as our iudge VVherefore let vs learne to dedicate our whole life vnto him and whereas wee see that such as would couer their euill dooing shunne the light as the shadowe of death and are glad when night commeth let vs vse the light that is giuen vs to keepe vs from straying out of our waye and from swaruing aside specially seeing that our Lord calleth vs and reacheth out his hande to drawe vs to him Thus ye see howe wee ought to profite ourselues by the grace that God giueth vs in making vs to know our sinnes and wretchednesse by meanes of his Gospell Furthermore let vs marke that like as the wicked doe hate the light of the day and could find in their heart that the Sunne were plucked out of the skie to the ende that they myght alwayes haue freedome to do euill so do they much more shunne the light of the Gospell And heere ye see also the cause why the same doctrine of the Gospell is so yll receiued of the world as our Lord Iesus Christ sayth It is a wonder howe that men should bee so stubborne againste God specially seeing he sendeth his own sonne to be our redeemer and offereth vs forgiuenesse of our sinnes desiring vs with a great gentlenesse and freendlinesse as can be Howe can it be will many say that men should bee so stubborne as to forsake the goodnesse of God Is it not an outrageous churlishnesse Yes certainly is it But behold the reason why the world hateth the Gospell is bycause that as our sauiour Christe sayth who so euer doth euill hateth the light Now the cace standeth so that most men giue themselues to all euill yea and ouen they that are conuicted of their wilfulnesse ceasse not too harden themselues but would faine shet their eyes to spite God with all their heart Then seeing it is so is it any wonder that men bee loth to tast of the Gospell or to byte of it but rather play the mad bedlems Ought it to be thought strange No For we see that theeues murtherers whoremongers and all other euill doers could wel find in their hearts to haue the Sunne darkened and that it should no more shine in the world But as I haue sayde the brightnesse of the Gospell is yet farre greater For that serueth not to gyude our eyes only and to shew vs the way outwardly but it entreth euen into oure secrete thoughtes and must examine that which is hidden in the verie bottome of our hearts So then yee see why the wicked are loth to come to this doctrin or to frame thēselues by any means vnto it But yet must we on our side deale cleane contrariwise as I haue sayde alreadie And therefore as touching the order of nature when God maketh his daisunne to shine let vs vnderstand that it is to the ende that euerie man should giue himselfe to goodnesse and do his dutie Marke that for one point Againe when wee shall haue walked according to our calling and state euery māseruing God and his neighbor all the day long let vs assure our selues that wee must not abuse the darkenesse of the night to libertie of dooing euill And why For the Lampe of Gods worde neuer goeth out as I haue declared alreadie Therefore both day and night let vs bee the children of light and let vs awake and be inlightned as Saint Paule sayth I say let vs not fall asleepe by soothing our selues in our sinnes neyther let vs thinke our selues to be innocent before god But rather let euerie one of vs quicken vp himselfe and not be drowned in our owne conceits so as we should bee past shame of doing of euill but let vs bee sober
not onely in eating and drinking but also in al our desires and lustes and let vs so bridle them as we may cut off al the superfluous concupiscences that drawe vs vnto euill Thus ye see in effect what we haue to marke in this sentence Now herevnto Iob addeth for an ende that the wicked are lightfooted vpon the water and glyde away and yet for all that that they go to the graue Like as the earth drieth in saith hee and the heate of the Sunne sucketh vp the snowe and all the moysture that is in it So doth the graue swallowe vp the wicked It seemeth that Iob sheweth here that God punisheth all the euill deeds that are done in the worlde and that there in he agreed with Eliphas But his meening is farre otherwise For his intent is too shewe in effecte that the wicked perishe in such wise as a man can not perceiue Gods hand apparantly vpon them to say behold God punisheth such a man by cause he hath liued amisse But contrariwise that the wicked soke away like water and leaue no remembrance of themselues behinde them They goe to the graue yea and so doe good men too So then we see howe Iob concludeth here that God doth not so execute his iustice in punishing the sins of men as it may alwayes be seene And heerewithall let vs call to mynde howe it hath bene sayde afore that Iob blasphemeth not God to make himself beleue that there is no prouidence that all things an ruled by fortune and that God in the meane while setteth asleepe in heauen No but his intent is to shewe that Gods iudgementes are not alwayes visible It behooueth vs to beare well in mynde this saying and to set it alwayes before our eyes for it is a verie profitable doctrine as I haue shewed heretofore but yet hath it need to be repeated newe againe It is that the good are greatly troden vnder foote For after long pining they die before their time and yet in their owne opinion they haue liued too long And why For their life was nothing else but cōtinull consumptiō VVe see this with our eyes But in the meane while what becommeth of the wicked that haue despized God and bin full of outrage crueltie and naughtinesse Assoone as their good dayes are past they die yea euen as water that soketh away For a man shall not perceiue that God vttereth any certaine marke of his vengeance vpon them but their death is gentle and easie VVhen a man sees this what can he say It is a great stumbling blocke for suche as iudge after their naturall reason to see that our Lorde doth not alwayes punish the wicked but letteth them goe in their common traine and afterwarde when they die there is no more seene in them than is common and generall in all men Yet must we not therefore surmize that they be scaped or that they shall abyde vnpunished but we must haue an eye to the iudgement which wee looke for according to the promises of the holie Scripture assuring our selues that our Lorde calleth vs thither when he executeth not his iustice to the full but onely in part to giue vs some inckling of it which may serue to shewe vs that things are not yet brought to their right order to to the end we should hope for the comming of our Lord Iesus Christ and so much the more heartely long for him as our Redeemer Thus then ye see what is to be doone VVhen we see Tyrants beare sway innocent bloud shed whoredome and other loocenesse reigne wrongs outrages and violences committed poore folke troden down and mens feete set vpon their throats and all things shuffled togither in such a hotchpotche as wee wote not what to say let vs confesse saying VVell Lorde if all things were ordered as we would wish we should no more hope for the comming of our Lord Iesus Christ nor for the resurrection that is promised vs nor for his heauenly kingdome we should bee alreadie as in a Paradise But nowe that we be tossed as in a raging sea and are in the midst of stormes and whirlewindes it serueth well to teach vs to long for the rest that is prepared for vs in heauen and which thou hast promised vs to the end we may haue our sight alwayes fastned vpon the comming of our Lord lesus Christ thy Sonne who shall gather vs all to himselfe according as thou hast committed vs to his charge protection and guyding Furthermore when we see the wicked nowadayes hide them selues in doing euill let vs assure our selues that yet for all that wee can not hide our selues from the presence of oure God and that although they shunne the Sunnelight yet can not wee shunne the sight of him that searcheth all hearts VVhat is to be done then Forasmuch as we gain nothing by seking of lurking holes to shun the presence of our God so as as we would not by our good will come in his sight and whereas the wicked eschue him and mocke at all the threatnings that are made to them of his iustice let vs seke nothing more than to come before our god And seeing he is so gracious to vs as to make vs our owne indges let vs not tarie to be condemned at his hand but to the ende we may be quit let vs yeelde our selues giltie of our owne accorde Ye see then that the may to put this sentence in vre is to learne to condemne ourselues when wee come to shewe ourselues before God and to come to him vpon trust of his promise which is to receyue all suche to mercie as are sorie for their sinnes and seeke nothing else but the grace that is offered vs dayly in the persone of our Lorde lesus Christ Now let vs fall down before the face of our good God with acknowledgement of our sins praying him to touch vs to the quicke with such repentance as we may perceiue the euill that is in vs to seeke the remedie therof by sticking to his rightuousnesse and to conuert vs in such wise to himself that in stead of feeding ourselues in our own vices and lewde lustes we may seeke to frame our selues wholly to his holie lawe and commaundements that we knowing what neede we haue to be healed of our spirituall diseases may seeke the medicine wher it is to be foūd that is to wit in our Lord Iesus Christ that being renued by his holie spirit we may hold on our way right foorth to the place that he calleth vs vnto euen till he haue fully clothed vs with his owne rightuousnesse after wee haue continued in the waye of saluation which he sheweth vs nowe by his worde That it may please him c. The .xciij. Sermon which is the third vpon the .xxiiij. Chapter 19 As the earth drieth vp and as the heate drinketh vp the snovve vvaters so the sinners to the graue 20 The louing man shall forget him the vvormes shall take svveetenesse
doeth or else that we muste hope that hee will one day iudge the worlde And where as we hang in suspence and our minds are hild in doubt by reason that things are so confused therein it is Gods will to exercise vs and to shewe vs that as nowe is the tyme of our warrefare Therefore like as in a battel a man knowes not who hathe wonne or loste so long as blowes are giuen on bothe sides and men are yet afrayd but it is the victorie that sheweth who getteth the vpper hande euen so must al things needs be confuzed in such hurliburlie of the world insomuche that to mans iudgement it cannot be perceyued nor hoped that God wil set things in their right state agayne No verely yet must wee wayt that he will do it neuerthelesse howbeeit nother to day nor to morrowe Now doeth Iob hold an opinion here whiche seemeth straunge whiche is that God hath taken and plucked his right from him For hee seemeth here too pleade with God in defence of his owne rightuousnesse and secondly too accuse God of crueltie and outrage Thus see you two things which might bee verye strange if Iobs intent were not knowne But let vs mark that when he sayeth that God hathe bereft him of his right hee meeneth not that God vseth a tyrannicall maner of dealing with him nother meeneth hee that himselfe is so rightuouse that God had not cause too punishe him yet more rigorously but rather he hath an eye to the ordinanarie rightuousnesse that is written of in the lawe and to the purpose of such as had condemned him For as I haue sayd Iobs frendes went no further than thus namely God punisheth suche as haue doone amisse and is the father and Sauiour of good men Therefore it foloweth that Iob is a wicked man and a despizer of God and that all his life is out of order And why For men see he is punished with extremitie If ye marke al the aduersities that happen commonly in this worlde they bee not so greate as this is and therfore it must needes be concluded that God hathe founde this man to bee an outrageous sinner aboue all the reste Loe what conclusion Iobs freendes made But they delte yet woorse for they rested vppon the curses that are in Gods lawe imagining that all of them must be accomplished in this present life and that there is no more reward for the good and for the seruers of God after death and that it is not too be thought that the wicked shall bee punished any where else than heere This is an ouerth wart expounding of Gods lawe For although our Lord threaten that he will punish offenders he meeneth not to restreyne himself to any certain time True it is that this is ordinarly seene in this present lyfe howebeeit not continually wee muste not make a generall rule of it without exception for that were a bringing of God too much vnder coram So then wee see that Iob had the better end of the staffe agaynst his freends and therfore let vs beare in mind how it hath bin tolde afore that it standeth vs in hand to haue great discretion in iudging of the afflictions that God sendeth as well vpon our selues as vpon our neighbours For if wee should conster Gods loue towards vs according to his present handling of vs it were inough to make vs despaire at euery blowe True it is that if he punish vs we be alwayes well worthie of it but howsoeuer the world go if wee shoulde imagine that God hateth vs bicause he handleth vs roughly alas what a thing were it we could not call vpō him we could not haue any comfort to assuage our sorrow and so ye see we should be vtterly vndone VVherefore it behoueth vs to bee so wise as to knowe that Gods afflicting of men is not alwayes for their sinnes but bycause hee is minded to exercise their pacience to tame their fleshly lusts to bring thē wholy vnder his awe to teach thē that in this presēt life they must no more but iourney through this worlde as if he told thē that their rest heritage is not here And if we deale otherwise it will be ynough to cast as many of vs in despayre as do suffer aduersitie like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by standing vpon this poynt that God punished him for some great sinnes For Iob at the hearing of such wordes might haue bin caught with such a feare as he should not haue knowne what to do els than to haue takē himself for a damned cursed man And so ye see how we also shuld do VVere there no more but this pride in condemning of innocents what a thing were it So then let vs remember well how it is sayd in the Psalme that blissed is that man which iudgeth discretly of him that is in aduersitie so that if we see Gods chastizements we may profit our selues by them not looking only vpon such as suffer hardnesse but also vpon our selues Moreouer let vs not always measure mens sinnes by their afflictions for oftentymes the good are handled roughlyer than the bad Therfore it behoueth vs to examine mens liues throughly before we fall to concluding too say Such a man is punished of God for some great sin that is in him But do we know who be wicked do we see that God punisheth them Let vs stande in awe knowing that God setteth them before vs as a looking glasse and as a liuely Image too shewe vs what shall befall vs and what wee haue to feare if wee returne not vntoo him But if a man haue liued well and wee perceyue not why he is punished let vs hold our selues short and tary Gods leysure till he shew vs his iudgement and let vs not be ouerhastie in the meane while For whosoeuer holdeth not himselfe still it is certaine that he may peruert Gods iudgements at euery turne by misiudging them and consequently he shall vsurpe the authoritie that belongeth to God alone And so let vs come againe to that which Iob sayeth now which is God hath bereft me of my iudgement VVhat is the meening of these wordes As I haue sayd afore Iob meeneth not that God vseth a tyrannicall fashion in doing so Marke that for one poynt And againe he meeneth not that he hath so good right on his side as that he shall be able to get the vpper hande and to cleere himselfe not too haue done amisse when the matter shall come to debating But he declareth only that the affliction which he indureth is as a thicke and dark clowd which bereeueth him of the knowledge of the vprightnesse that was in him and therefore that his aduersities are not the punishments wherewith God manaceth the transgressers of his law And for the well vnderstanding hereof it behoueth vs to call to remembrance how it hath bin declared alreadie that the threatnings which are conteyned
walke soundly and that the man which is not giuen to any wickednesse dooth neuerthelesse iinger in paine all his life long so as he hath much ado to go vpon his legges And how commeth that to passe what is the cause of it VVe cannot tell neither are we able to determine And why For God reserueth the reason to himselfe This therefore is no poynt of his ordinarie Iustice neither must it be measured all after one rate Againe we see the wicked in prosperitie and that not onely for a day or two as hath bin sayd afore but for all the time of their life Yea and euē when they die it is as it were with laughter and they go away as it were in a sleepe For they be taken out of the worlde in the turning of a hande without any long pyning or suffering of much paine And what meeneth that Truly we must not blame God with vnrightuousnesse wee must not sharpen our tongue agaynst him But it behoueth vs to knowe that hee hath a higher kinde of iustice or rightuousnesse than our wit can reache vntoo and wee can neuer atteyne vntoo it but the reason must still be hidden from vs Neuerthelesse wee must not cesse too honour his secrete iudgements and too submit our selues vnto him in wayting till he disclose the thing vntoo vs which hee reserueth as yet too himselfe in hys owne secrete determination Lo howe God hideth mens right from them So then according too that whiche wee haue sayde if a man bee punished after that sort what will bee sayde but that hee is a wicked persone And yet for all that hee is not so True it is that all men are sinners and God might iustly destroy vs and damne vs when hee listed but he will not doo it For he reknowledgeth his owne for rightuous and layeth not their sinnes too theyr charge True it is also that too bee acquitte it behoueth them to condemne themselues before God and yet will hee acquit them how soeuer the worlde go Notwithstanding he chastizeth them in the meane while Too what purpose Is it to destroy and vndoo them No but hee hydeth their right that is to say hee sheweth not openly that hee accounteth them as his children nor that he hath forgiuen their offences and yet hath he done it notwithstanding that our wit be not able to comprehende it Furthermore let vs marke also that Iob hath a further eye to the vntoward misweening and false opinion that mē conceyue in beeing ouerhastie when they tarie not paciently till God shew them wherefore he afflicteth those that are his For if we were so discrete and modest as not too giue sentence of condemnation vpon such as are afflicted we should not find Gods proceedings strange neyther should wee say that God withholdeth the right But assoone as we see a poore man greatly afflicted by and by euery one of vs rush at him and condemne him Such perplexities therefore are a cause that a mannes right is buryed For to our seeming God ought at the first dashe to maynteyne the cace of suche a one as is ryghtmynded before him Neuerthelesse hee doth it not but maketh countenance otherwise So hee reserueth the iudgement too himselfe in suffering men to iudge amisse of vs and too speake amisse of vs and as it were to abhorre vs and in letting vs alone in that plight as good as ouerwhelmed And marke the cause why it is sayde that he will make the rightuousnesse of his seruants to shine foorth as the breake of the day The giuing of this promise is not as much to say as it shall alwayes bee perfourmed to eyesight for it behoueth vs oftentymes too abyde shame and reproche Yea and Sainct Paule himselfe sheweth it I say euen hee that had liued in angelicall perfectnesse sheweth that hee was subiect therevnto and not onely that he was cast vp too many slaunderous reproches touching his owne priuate life but also that he was misreported as touching his office insomuch that whereas he had handled the doctrine faythfully and purely yet notwithstanding men were so vnthankefull as they ceassed not too report euill of him VVell sayth he I appeale to the day of our Lorde which is to come Hee sheweth that oftentymes in this worlde there shall bee troubles that are mencioned heere so as a man shall not bee able too discerne betweene whyte and blacke but the best seruers of God shall bee slaundered and wronged And why is that Bycause that when men see them afflicted they alwayes conster it in euill part according to mannes inclination which is giuen to misdeeming Then let vs marke well that God doeth then bereeue men of iudgement when he appeareth not at the first brunt eyther to defende vs or too shewe that he holdeth vs for rightuous and when hee taketh not our cace in hande but suffereth vs to bee condemned by men and finally when he increaseth our afflictions more and more and therevppon men harden themselues agaynst vs that is to say become so peruerse as to iudge all things contrarie to the grounde of them and to gather so much the more boldenesse too them saying O I may well say it for may not men see still howe he is handled Thus yee see the good men are ouersore oppressed and God shrinketh aside and maketh no countenaunce of accounting them for rightuous but rather seemeth to warre agaynst them and too intende too condemne them aboue all others Now then we see that Iob blasphemed not God in saying that he had bereft him of his right And we see after what sort it behoueth vs to make our profit of this excellent doctrine Then let vs vnderstande that God may oftentymes bereeue vs of our right and yet we shall not haue whereof to accuse him or to complaine of him neyther shall wee amende our cace by pleading against him For he hath his secrete rightuousnesse which it behoueth vs to honour till he make vs to knowe it His minde is to exercise vs as yet in lowlinesse and when he worketh after so straunge a fashion towards vs as we cannot vnderstande it hee doth it to keepe vs in awe and to make vs to glorifie him in saying True it is Lord that I am heere as a poore blinde soule in the darke and I see not a whit in this behalfe but yet art thou rightuous Although thy iudgements be a bottomlesse pit in this cace so as I cānot enter into them yea and although I be as good as buried in death yet will I confesse thee to be rightuous ô Lorde VVhen we go so to worke then haue wee profited by the afflictions that God sendeth vs whereof the reasons are not apparant vntoo vs Furthermore let vs practise that which Iob sayeth here which is that if God bereeue vs of our iudgement we must not therefore forbeare to holde him alwayes for our God and too humble our selues vnder his maiestie according as it sayde the Lorde liueth who
whiche appeareth not presently VVherefore let vs learne which is a thing as needefull as may be to bee throughly perswaded that although the godly be afflicted yet ceasse they not to be happie inasmuch as they haue recourse to God and bow downe their neckes to the bearing of the yoke that is laid vpon them and are sure that though God trie their obedientnesse yet he ceasseth not to loue them VVhen wee be once perswaded of this wee haue profited greatly for the whole time of our life And in good sooth let vs looke vpon the infirmitie that is in vs For as soone as we haue any temptation we be so abashed and dismayd as there is no comforting of vs If wee see the wicked prosper and that God beareth with them more than wee woulde hee should there is nothing with vs but grating of our teeth and it seemeth to vs that there is no more hope for vs but that we bee vtterly deceyued in calling vpon God and in seruing him Againe if our state be not such as our fleshe woulde wish it our courage quayleth yea and we fall too fretting and chafing agaynst God and finally wee bee so combered as wee cannot assure our selues that it is for our behoofe to resort vntoo God in the middes of all our miseries nor asswage our sorrowes in that we knowe that he will alwayes be our sauiour and father VVherefore let vs fight against our infirmitie that we may be fully resolued thereof Also on the contrary when we see the prosperitie of the wicked let vs not faint for it but let vs alwayes plucke vp a good hart assuring our selues that God doth but fat them as an Oxe or a Hog For when a man intendeth to kill an oxe he will fat him and hee will bestowe more cost vpon him when he prepareth him to bee drawne to the slaughterhouse than when he purposeth to labour him in the plough The like will he do with a hog Our Lorde then handleth wicked men in this worlde as Oxen or Swine he fatteth and pampereth them till they burst againe But it is to their destruction and forasmuch as they abuse his goodnesse pacience they do but heape vp the store of wrath whereof S. Paule speaketh by defiling all the benefites which they receyue at Gods hande during the time that he is so bountifull to them Then seeing that this doctrine is so profitable vntoo vs and that on the other side it is very hard to be comprehended let vs not thinke straunge of the often repeating of it For wee haue neede to record this lesson oft bycause wee vnderstand it not at the first sight Yea and we haue profited very well if of all our life long we haue but begon well to conceyue it and we forget it againe by and by though it bee dayly rehearsed vnto vs But nowe let vs come to Iobs wordes VVhat is the hope of the Hypocrite when he shal haue heaped vp and God shall take away his soule By these wordes Iob signifieth that wee must not inclose mans happinesse within his present life Howe then may wee say that men are happie or vnhappie we must not haue our eyes fastened vpon this world for that is a verie narrow bounds but we must go to death for that is the poynt where our Lord sheweth vs that it is to no purpose for vs to haue liued heere in ease to haue ho orded vp much goodes too haue beene in honour and credite to haue crammed our selues with quietnesse and to bee short to haue had all our wishes heere God I say sheweth in death that al this geere was but as a flightfull and vanishing shadowe And therefore if we will iudge rightly of mens states whether they be happie or vnhappie let vs not looke onely too their liuing here or how they be dealt withall for a twentie thirtie or fiftie yeares but let vs consider that when men passe hence God calleth them to him according as it is sayde in the ninetith Psalme that God causeth them to make but one turne as though they ranne in a ring and then come home too me yee sonnes of menne sayeth hee Marke what we haue to conceyue in the first place to the end we bee not ouertaken with a false opinion as all they bee whiche thinke no further than vpon this present lyfe For they are rauished incontinentlie as soone as they see one that is riche and they say he hath so much goods he hath so much of fayre landes there is nothing but triumphing with him hee is well housed hee hath mony in his purse agayne such a one is of greate credite well freended greatly allyed another is counted very wise so as euery man stoupeth to him Lo how our eyes shall be dazeled or rather seeled vp so as we shall discerne no more when wee thinke no further but vpon this worlde And therefore let vs beare in minde what is sayde here namely that God sheweth by death that it is to no purpose too haue liued at ease in this world and that the state of men is not to bee esteemed thereby for that were to fonde a iudgement And Iob sayeth expresly that although a wicked man haue heaped vp neuer so muche that is too say put the cace that in this life a man had all that euer were possible to be wished yet must we not thinke him to be in the better cace therfore And why For what shall become of him sayeth Iob when God shall plucke away his soule The woorde plucke sheweth that the deathe of the wicked is alwayes forcible Yea truely although they be as good as rotten in this worlde so as God suffer them to liue till very age cōsume them and they do but droupe halfe a score yeeres before they die although they die exceeding old and full of yeeres yet are they plucked awaye VVhat is the reason Firste bycause they can not yeeld themselues to Gods will and secōdly bicause they neuer knew to what ende they were put into this world that is to wit to the ende that they should be called away againe vntoo God and muche lesse are they sure of the heauenly life euerlasting heritage that is prepared for vs Thus doo all wicked men want three things whiche are that they haue not the skill to obey God to suffer themselues to bee gouerned by him they knowe not the end of their creation that is to wit that they were put into this wold vpon condition that they shoulde but onely passe through it and finally they wote not what the heauenly life is nor that it is the place where we muste haue our reste And forasmuche as the wicked haue not comprehended these three things it is no maruell thoughe they be plucked out of the worlde and that God is fayne to hale them hēce by force so as they go not to him with a willing minde Contrariwise the faythfull beeing contented to haue lyued in his
as in a little shedde vnder leaues that are soone rotten but in an euerlasting house that is full of glorie Seeing then that we knowe that God calleth vs to so happie a lyfe and gyueth vs assurance of it in oure Lorde Iesus Christe wee neede not to shunne death sith that therby we enter into the full possession of our saluation To be shorte wee come not to death as the vnbeleuers do The vnbeleeuers say I know not whither I go If they haue any opinion of the immortalitie of their soules eyther they muste needes bee dismayed at it when they know that God shall be theyr iudge or else they shall be sotted in such wise as they shall thinke there is no better lyfe than this But for our parte it behoueth vs to know that God hath created vs after his owne image and likenesse to the intente to gather vs vp to himselfe and that wee shoulde bee sure that he will do it if wee referre our selues wholly vnto him following the example that oure Lorde Iesus Christe sheweth vs Father sayeth â—ee vnto thee do I commende my spirite Then lette vs learne too saye freely vnto God Lorde I yeelde my soule into thy handes Thus yee see howe wee shall bee safe when wee knowe that God is the keeper of our soules Thus ye see how we shall go gladly and with a good will vnto death bycause our soules are in Gods keeping till he knit them to theyr bodies agayne in his comming at the laste daye VVhen wee bee at this poynt then to confirme the sayde prayer withall thou mayst adde Thou hast redeemed me ô Lorde God of truth Lo howe Dauid speaketh and Iesus Christ hath vsed the same to shew that it is a requeste whiche oughte too bee common to all members of the Church So then to the ende that we doubt not of Gods receyuing of our soules into his keeping when we betake them to him vnfaynedly let vs know that he is the God of truth in so muche that hee will not suffer vs to perishe whatsoeuer befall vs so wee haue the heart and minde to put ourselues into his handes Nowe lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him to haue pitie vppon vs wretched creatures and bycause wee be so loth to followe that which he sheweth vs that it may please him to stablish vs in such a zeale by his holy Spirite as wee may neuer swarue nor be turned from the right way wherein he shall haue once set vs And for asmuch as so long as we liue in this worlde we be inclined yea and giuen vp to many vices and imperfections lette vs pray him to graunt vs the grace to resiste them in such wise as hee may bee glorified by oure confessing of his name whyther it bee in lyfe or deathe and that in the meane whyle wee may bee knitte too him by fayth and hope so as wee may persiste therein too the ende and vntill hee haue gathered vs into the euerlasting heritage whiche is purchased for vs by oure Lorde Iesus Christe That it may please him too graunte this grace not onely to vs but also too all people and Nations of the Earth bringing backe all poore ignorante soules from the miserable bondage of errour and darkenesse to the right way of saluation for the doing whereof it may please him to rayse c. The .xcix. Sermon which is the third vpon the .xxvij. Chapter 8 VVhat is the hope of the hypocrite vvhen he shall haue heaped vp and God shall haue plucked avvay his Soule 9 VVill God heare his crye vvhen trouble commeth vpon him 10 VVill he set his delyght on the Almightie vvill hee call vpon God at all times 11 I vvill teach you vvhat is in the hande of God and I vvill not conceale from you vvhat is vvith the Almightie 12 Beholde yee haue seene all these things and vvhy do yee vanishe avvay in vanitie WE sawe yesterday that if we will iudge of the state of men wee must not rest vpon this present life but we must go further for if we loke no further thaÌ„ to the life of man we shall see that it is but as a shadow although it were grauÌ„ted that he had all his own harts desire so as god wold giue him whatsoeuer he wold wish what were al that but a smoke that passeth away out of hand Therfore it behoueth vs to come too the hope that Iob speaketh of heere that we may haue skill to discerne whither a mans life be happie or vnhappie And hee bringeth vs purposely vnto death declaring that sith the vnbeleeuers or despisers of God are plucked out of this world by violence it behoueth vs to coÌ„clude that they be all vnhappy and that the pleasures riches honour such other like things which they haue are but deceitfull vanitie and we must not busie our heads about them Therfore when a maÌ„ liueth after such a sort in this world as he knoweth himselfe to be in Gods hand so as he resteth disposeth himselfe vpon his goodnesse and therewithall is readie to remoue hence as oft whensoeuer God shall call him assuring himself that his euerlasting abiding place is not here but in heaueÌ„ then is he in the cace that he may be deemed a happy maÌ„ But as for him that regardeth not God ne trusteth in his goodnesse ne knoweth himselfe to be in his keeping but woulde fayne dwell euer in this worlde and cannot bee gotten hence but by force and constraynt although such a man haue all that he can wish for a time yet is he but a wretched creature And for the better confirmation of this matter Iob addeth as now That God wyll not beare the wicked when they pray no not euen in the middes of their distresses This deserueth too bee well marked Iob sheweth wherein the cheefe weale that wee can haue or wishe to haue consisteth namely in hauing recourse vnto God that he be mercifull to vs to succour vs at our neede Let vs put the cace that a man had all things else that coulde be imagined and yet wanted this surely all the rest were nothing woorthe but shoulde bee turned into his bane VVhat if a man laugh what if he liue in ioy and pleasure what if hee haue goods ynough and to muche what if all men honour him and to be shorte what if hee seeme to be a Petigod here by lowe as in a Paradise yet if he haue not this priuiledge of resorting vntoo God with full beleefe that his resorting to him shall not bee in vayne but that his requestes shall bee graunted all that euer he can haue besides shall bee but a curse to him and an increace of his decay Then lette vs marke well that it is not for nought that Iob bringeth vs heere to the principall poynt of our whole life as in respecte of the weale that wee can wishe which is that God shoulde
causeth him to say that when he hath punished them in their owne persons the same rigoure must bee faine too extend euen vnto their posteritie yea and that euen after their deceasse he will not ceasse to shewe how sore he hated and abhorred them by punishing their ofspring Sith it is sayd so needes ought the wicked to be terribly afraid yea thoughe they were harder than stone Howe nowe may they say Howe great will Gods vengeance bee vpon vs seeing that euen our children shall bee wrapped in it and that the fragmentes thereof shall flye to our posteritie euen after our death If oure issue muste perishe through our fault howe great and terrible shall our own destruction be Thus then yee see why our Lorde doth expresly threaten the wicked to punish them euen in their children It is to the ende that we should be touched neerer the quicke with feare seeing that men are so dull and hardharted of their owne nature But let vs come now too that which was touched in the beginning that is too witte that Gods iustice may bee seene howe be it not alwayes VVe see then that the children of the wicked doe soone melte away and if they haue goodes those wanze away too and when they seeme too haue wherewith too feede yea and too fat themselues throughly men are abashed to see howe sodainly it wasteth away and no man can tell howe but that it is seene to be so So then if wee looke wisely vpon Gods iudgementes wee may well see by experience that it is not for nought that the Scripture sayth that God will punishe the wicked in their ofspring Looke vpon a man that shall haue endured great vnquietnesse and paynes all his lyfe long too gather goodes In deede hee heapeth vp a greate hoorde and it shall seeme that his riches shall neuer fayle in his successoures and yet all is consumed to lesse than nothing To whome or too what cause may suche chaunge bee imputed Let vs conclude that God putteth too his hande VVherefore let vs not bee blynded when oure Lorde worketh after that fashion but let vs learne to take warning by examples that we be not caried away with couetousnesse ne imagine that mannes welfare consisteth in much gathering but rather let vs make account onely of Gods blissing as of the thing that nourisheth vs and will continue to nourishe our children also If God reach out his hand to feede vs it is ynough for vs let vs praye him to continue it still and that in such wise as wee may perceiue him to be a louing father and assure our selues that he will not fayle our children after our deceasse But for as much as the wicked doe take so great payne to enriche themselues the riches that they heape vp shall be an occasion to cast their chlidren into deeper destruction than their fathers And when they thinke them selues to haue done maruellously well in gathering much they doe but twine the halters that shall draw their children to destruction For had they made them too learne but some simple handicrafte that they might haue walked conscionably the same would haue beene a good heritage to them But when they leaue them possessions they become so blinde with them that they giue themselues to al naughtinesse and so their riches muste needes bee an occasion to make them abhorred both of God and man For God can not beare their pryde And men also are prouoked against them bycause that vpon trust of their riches they take vpon them to doe euerie man wrong and anoyance God therefore is forced to bende himselfe against them Againe if they bee accustomed too deyntie fare and drunkennesse they can not get oute of it and that is a cause to make them giue them selues ouer to all euill in the ende Nowe looke as the wickednesse increaseth and augmenteth so also must Gods vengeance growe hoter and riper Then let vs marke well that when wee see such chaunges and that the goodes whiche are wickedly gotten by the fathers are scattered and wasted awaye in the handes of their children thereby God sheweth vs that his denouncing of suche threates is not in vayne Marke that for one poynte But yet therewithall let vs marke also as I began to say alreadie that that is not cōtinuall For diuers times God taketh awaye the goodes of the godly and of their children so as they bee quyte stripped And why doth he so Euen for some reason that is secrete to himselfe and vnknowne to vs Neuerthelesse we knowe that the same is for their welfare For by that meane hee intendeth to inure them too pacience or too take awaye the occasion of falling asleepe heere bylowe or else to bee shorte hee mindeth as it were too minister some purgation to them or to let them bloud bicause hee seeth well that the abundance which they possesse would bee as a noy some superfluitie to them VVhen a surgion letteth a man bloud it seemeth to bee to his hurt and in verie deed it is the selfesame way whereby a theefe murthereth a man but yet the letting of him bloude by the Phisition is for the curing of his disease and for a good cause Euen so it happeneth oftentimes that God bereeueth the rightuous men of the goodes and substaunce which hee hath giuen them or else that hee impouerisheth their children and his so doing is not too the ende that wee shoulde take it for any punishment but cleane contrariwise it is as I haue sayde a purgation that hee vseth towardes his children and thereby also he draweth them backe from being intangled in these worldly goods least the same might be an occasion to bring them and all their ofspring to destruction Ye see that the execution of Gods iudgements where of we haue spoken heretofore is not continuall and therefore we can not make a general rule of it without exception But let vs come backe to that whiche wee haue spoken of so often alreadie and which shall bee declared in the nexte Chapter following which is that Gods iudgementes are not alwayes visible so as wee might poynte them out to say God dealeth alwayes after this manner So then when so euer God punisheth any man be it in his own person or in his ofspring let vs looke well vpon such examples that we may profit our selues by them And if he winke at others and punish them not at the first let vs tarie paciently till the day of the Lorde appeere For so long as we be in this world we bee as it were in the night by reason that thinges are so darke But at the comming of our Lorde Iesus Christe all bookes and registers shall be layd open and nothing shall be hidden any more and therefore let vs tarie paciently for that daye Furthermore if God scourage vs yea euen in suche wise as wee may suppose that hee hateth vs and persecuteth vs as a mortall enemie yet let vs not therefore ceasse to humble
giue vs some truce while wee bee heere VVhy vtterest thou so great rigour agaynst vs Thus ye see in effect what Iob ment too say And I haue tolde you alreadie in what wise it may bee lawfull for vs too vse this complaynt that is too witte without murmuring or disputing And by the way let vs marke that too the intent wee lift not vp our selues agaynst God ne stryue agaynst the roddes wherewith hee scourgeth vs in this extremitie it behoueth vs to come to one other consideration which is that although we go forwarde vnto death and haue alwayes one foote in the graue yet wee knowe that god hath stretched out his hand to deliuer vs thence For to what ende came Iesus Christ into the world Yea why went he downe into hell that is to say why suffered hee the anguishes that were due to all wretched sinners but too deliuer vs from them So then if men cannot nowe conceyue good hope to bee comforted in death it is al one as if they would denie that our Lord Iesus Christ hath suffered it in his person For whereas the Sonne of God abaced himself so farre as to be subiect to our curse and to feele Gods hand agaynst him that was to the end to deliuer vs from death and to assure vs that the victorie which he hath purchased is for vs Seeing then that he hath power ouer death let his resurrection alwayes come before our eies and let vs assure our selues that God hath stretched out his strong and victorious hande to deliuer vs from the bondage of Satan And therin let vs consider that although wee haue many aduersities to suffer in this mortal life and that it please God to exercise vs we must not thinke it straunge nor enter intoo the waylings and complaints which are made here too say yea what am I when I haue passed through this worlde I must go to the graue and no man can rescue me But wee shal be rescued well ynough if we haue Iesus Christ for our redemer who is ordeyned to bee our pledge and warrant and hath abolished the paynes of death broken the bandes of Satan and burst open the brasen Gates too set vs free Seeing we know this let vs be pacient in the middes of al the aduersities of this worlde assuring our selues that although we haue battayls here bylow we haue a rest prepared for vs aboue in heauen and if we fight manfully here let vs assure our selues that wee cannot but triumph in heauen Thus ye see what we haue to beare in minde for the fencing and arming of our selues agaynst the temptations wherwith Iob was assaulted and which he had so much ado to withstand Furthermore let vs marke well the thing that he addeth which is haut not I wept with him that was in aduersitie and had hard and sharpe dayes or tymes was not my soule sorrowfull with the poore or afflicted Now then I haue looked for good and euill is happened vntoo mee I haue hoped for light and behold here is darkenesse Hereby Iob declareth that he seeth not the reason why God dealeth so roughly with him forasmuch as in his prosperitie hee had not bene cruell but pitifull towards the poore and such as were in heauinesse and that hee had not bene drunken in his pleasures but had alwayes considered what the miseries of mans life are so that hee wept with them that did weepe and kept companie with such as were tormented with aduersitie Thus ye see what Iob alledgeth to shewe that there is no reason why he should be so afflicted And surely when God beateth vs with his roddes commonly it is bicause he seeth that we cannot beare our owne ease and that our flesh groweth ouerlustie or else we be cruell towards our neighbours Lo heere the two causes why God doth ordinarily afflict vs And wee see also that in the Scripture hee threatneth those that doo so passe their bounds in their prosperitie wo be to you sayeth it that laugh for you shall weepe And why for men cannot forbeare from ouerreaching themselues when they bee in rest and things fall out as they woulde haue them for then they forget themselues and think they are exempted from all aduersities and are as it were drunken folkes like as a drunken man hath no staye of himselfe but rusheth with his hornes as a wilde beast euen so fare the most part of men when God handleth them gently that is too say they abuse his goodnesse and fling out at rouers giue the bridle to their lusts For hath a man meate and drinke euen his fill therevpon insueth whoredome and shamfull wantonnesse yea and blasphemies and violences and moreouer fond iests and playes and such other things to be short a man cannot hold himself in good modestie so long as he is at his ease Ye see then that the cause why God afflicteth men is for that he seeth it is for their behoofe to be so corrected Furthermore there is yet one other inconuenience For they that haue the world at will passe not for poore men that are in aduersitie but despise them and set their feete in their necks VVe see that in this respect it was sayde in reproch of Sodom and Gomor behold there was aboundance of bread and therewithall pleasure and crueltie so as they vouchsafed not to succor such as were in need Forsomuch then as they that are at their ease wil not intermeddle themselues with the troubles and incumberances of their neighbors but holde themselues as it were in an earthly Paradyse and exempt themselues from the feeling of all their greefs and aduersities God must bee faine to handle them roughly when their turne commes about and forsomuch as they haue had no pitie nor compassion of the miseries that they haue seene in their brethren God must bee faine to make them fele by force anon after that they be but men They would discharge themselues of all worldly miseries and God sheweth them perforce that they must of necessitie knowe themselues to be such as they are Ye see then that the doctrine which wee haue to mark is that Gods ordinarie afflicting of men is either bycause they haue beene cruell in the time of their prosperitie or bycause they haue made themselues drūken in their lawlesse pleasure But he erewithall let vs marke also that God might iustly keepe vs occupied with aduersities though the foresayde causes were not and that hee hath secret determinations wherof we perceyue not the reason like as it hapned vnto Iob. And that is the cause why Iob complaineth For it seemeth to him that God ought not to haue afflicted him after that maner seing he had behaued himself so aduisedly but rather he thinketh that god shuld haue spared him seing he had bin so fellowlike and freendly a man and bin sad and sorie with such as were in aduersitie But what for that Hereby we see that wee haue two things to beare away The
rare vertue and not very ryfe too bee founde that a riche man should be lowly and haue no pryde in him to prayse himself aboue other And yet for al that it is not possible for vs too reioyce in God but this pryde must be thrust vnder foote and our harts be wholy ouermaystered Forasmuch then as men cannot attayn therevnto without greate hardnesse and greate streyning of themselues aboue all their power Sainct Paule sheweth the coÌ„uenient remedie which is to trust in the liuing god For if we wist what it is to truste in God it is certaine that riches should not carie vs away Then muste it needes followe that suche as are wedded to their riches know not what it is to truste in God neyther passe at all for him or his grace according also as I haue sayde alredy howe it is not for naughte that S. Paule in an other place termeth couetousnesse Idolatrie After that Iob had protested so he addeth If I haue looked vp to the Sunne when he shined or to the Moone walking in â—ir lyght or if I haue layde my hande vppon my mouthe for surelye that were a beynouse thing it were a renouncing of God aboue Some haue expounded this sentence as though Iob should protest that he had not worshipped the Sunne the Moone bycause that in olde time the same was a very common superstition specially in the East countreyes and Iob was of those partes as wee haue seene heeretofore and so it shoulde seeme that Iob mente too declare heere that hee had not done as most men did among whome he liued that is to say he had not wondered and gazed at the Sunne and the Moone nor attributed any godly Maiestie vntoo them nor made Idols of them And surely God telleth his people expresly by Moyses that they muste not be so blinde as to woorshippe the Sunne and the Moone For what is the Sunne True it is that hee hath a woonderfull lyghte in him and that we see there some markes of Gods glorie In like cace is it with the Moone And that also is the cause why it is sayde that they preache vnto vs and that God speaketh vntoo vs as it were by theyr mouthe to the ende we shoulde be allured to come vnto him But therewithall God sayeth vnto them If you woorshippe the Sunne and Moone you are vnthankeful For to what ende haue I created and fashioned them It is to the ende yee shoulde know mee euen mee that am the Creator of them If yee do the contrarie your vnthankefulnesse will be doubled For what is the Sunne your seruant VVhat is the Moone your handemayde VVherefore doth the Sunne shine but to giue you light and to make the earth frutefull according as God giueth him that vse So then seeing that the creatures howe noble soeuer they be are subiect vnto vs god hath ordeined theÌ„ to do vs seruice Is it not a foule vnthankfulnesse for vs to make Idolles of them This exposition is very true but yet it agreeth not to the present place For here Iob ment to vse another similitude of purpose to go forwarde with the matter that we haue treated of alreadie namely that hee had no presumption or pryde in him For wee see howe the proude sorte do caste vp their nozes into the winde as they say and take not themselues too bee of the common rate of men but make I wote not what a stately countenance as though they woulde separate themselues for this mortal life And their pryde extendeth not onely to their neighboures but they also looke so loftie euery where that they preace before God with suche a statelinesse as the Sunne and Moone thoughe they bee farre aboue vs are notwithstanding not highe ynoughe for them but they ouerlooke them saying where are wee nowe VVhiche of vs is the greater VVhich of vs is the higher Iob then ment to expresse mens foolishe hautinesse in aduauncing and setting out themselues out of measure and too bee shorte in that they vouchesafe not too holde themselues in the common trayne but woulde be greater than God graunteth them to bee Thus yee see what it is too looke vp too the Sunne when hee shineth and vnto the Moone when shee walketh in hir brightnesse And yet neuerthelesse we see that our Lord giueth vs there a token of our feeblenesse For wee cannot looke vppon the Sunne but oure eyes are dimmed out of hande True it is that God woulde haue vs to reioyce in the light of the Sunne and he maketh him to walke in the Skie to do vs seruice VVe see howe he iourneyeth to giue vs light and besides that wee knowe also that the Sunne giueth liuelinesse to oure bodies and wee see that the earth is made frutefull by his warmth For from thence do we drawe our substance nourishment but yet therewithall our Lorde putteth vs in minde of our frayltie to meeken vs in that wee cannot looke vp but oure eyes shall bee dimmed Those then whiche looke vp after that sorte vnto the shining Sunne and to the Moone in hir light woulde fayne shewe themselues valiaunt fellowes as it were in spyte of nature and that there is more in them than in all the worlde beside But Iob protesteth that hee was none suche and therewithall he addeth also that his heart was not beguiled in secrete so as his hande shoulde be layde to his mouth VVhen hee sayeth that hee was not beguyled in secrete by his heart It serueth too expresse the better that hee had not onely bene curteous and lowly towards men but also had bene continually as a little one before God notwithstanding that men praysed him and that although euery man did him reuerence so as he was dreaded of the wholeworld yet for all that he glorified not in any of all those things insomuche that if an Anatomie had beene made of his heart and that all that euer was within it had bene sounded and gaged too the bottome a man shoulde not haue founde any hautinesse This is the saying which he vseth and afterwarde hee sayeth that hee kissed not his hande or that his hande came not too his mouth too bee kissed Some expound this saying that he commended not his vertues to make them meritorious or to settle the truste of his welfare vpon the goodnesse and holinesse of his life This doctrine is good and that exposition is of it selfe notable For it was vttered by a man that liued in a very corrupte tyme For Sainct Gregorie as men call him who lyued in a time of ignorance and corruption and was afterward Bishoppe of Rome declareth that it is a beastly wickednesse yea and an vtter renouncing of God for a man too truste in his owne desertes And yet now adayes it is the cheefe article that is in controuersie betwixte vs and the Papistes For we say that our saluation is grounded vpon the free goodnesse of God and vpon the death and passion of our Lorde Iesus
marke first of all that it hath alwayes bin Gods wil that the louing of their enimies shoulde bee the marke of his children And for proofe heereof let vs harken what is sayde in the lawe of Moyses If thine enimies oxe or asse be fallē into a ditch thou shalt lift him out God cōmaūdeth vs to do good to our enimies brute beasts shall we not then do the best we cā to succour their owne persons I am bound to procure mine enemies welfare and to shew it euē in his cattell what shall I then do to his person which is muche more precious So then we haue to conclude agaynst the horrible blasphemie of the Papists that Gods wil hath at all times bin that the faithful should loue those that hate them and indeuer to doo those good whiche hurte them Marke that for one poynt And heerevpon wee haue also to marke that it is not a counsell that may freely bee left vndone but a streyght cōmaundement against the which wee cannot striue without offending God deadly Nowe seing it is so that God woulde binde the faithfull to loue their enimies euen in the time of the lawe muche more reason is it that we should haue the sayde rule nowe For we haue a more large declaratiō of it by the holy mouth of our Lord Iesus Christ The doctrine of the law is darke of it selfe yea and it was wrested awry by the Scribes and the Phariseys but nowe hath Iesus Christe brought it againe to his purenesse told vs that if we loue not those which hate vs and indeuer not to helpe those that would hurt vs we shall not be acknowledged for Gods childrē Surely it is a horrible threate that wee shall bee disherited of Gods kingdome and that he wil shake vs off and bannishe vs from the fellowship of his children Seeyng then that our Lorde Iesus Christe hath with suche threatening tolde vs that we must beare good will to our enimies let vs learne to frame our selues to that doctrine and therin acknowledge that the shamelesse boldenesse of the Papists hath bene to villeynous yea and to diuelishe in saying that Iesus Christes woordes are but a simple admonition seeing it is matched with such a sentence of damnation that God wyll renounce vs and banishe vs oute of his kingdome if wee ouermaster not our heartes so farre as too loue those that hate vs Moreouer wee haue also a mirror heereof in our Lorde Iesus Christ for he offered himselfe for suche as were his deadly enimies VVherefore indured hee so bytter death but too reconcyle vs Nowe if there behooued a reconciliation too bee made then was there a hatred and God and we were at oddes Behold then our Lorde Iesus Christe yeelded himselfe to death yea and too all curses to recouer vs vntoo God his father at suche tyme as wee were his enemies and ought not such a pledge to breake our hearts though they were harder than stone And this is it also wherevntoo Sainct Paule bringeth vs backe in the Epistle too the Ephesians when he goeth about to subdue all the hatred which wee haue cōceyued agaynst our enimies Thus then the order whiche we haue to note is that those whiche liued vnder the lawe offended God when they intended to reuenge themselues and therfore what shall become of vs which haue such a declaration as I haue told you already Howbeit it is not ynough for vs to beare our enimies no euill will but we must also haue a minde to seeke their benefite and welfare And this is well woorthie to bee noted For diuers haue thōght they should be discharged before God so they ranne not with naked sworde agaynst those that haue offended them or done them any wrong As for mee say they I will seeke no reuenge but I pray God auenge mee of them it would do mee good at the heart if I might see a mischiefe light vpon them Yea nay here is another manner of practising of this doctrine when Iesus Christ declareth vnto vs that we muste pray for them that curse vs speake well of them that backbite vs and do good to them that seeke to hurt vs But contrariwise wee are so full of poyson that we desire nothing but that God shoulde ouerwhelme them And on what side soeuer any mishap befalleth them we are glad of it Can this be done without the ouerthrow of all that is conteyned in the doctrine of our Lorde Iesus Christ There are others also to be found which haue not so malicious a heart as to suffer their wicked lustes to haue open libertie but they wyll say as for mee I am ready to forgiue him and I wishe him no more harme than too my selfe and yet in the meane season they cannot wish the welfare and profite of such as haue displeased them or with whome the bee offended But let vs marke that it is not ynough for vs to absteyne from all reuenging with our handes our tongues nother is it ynough for vs too put away euill will so as wee would not wish any harme or aduersitie to such as are our enimies but it behooueth vs too go one degree further And how is that It is that we muste loue them For if Iob had not loued his enimies surely he would haue reioyced at their misfortune So then lette vs learne not onely too keepe our hearts locked vp that they bee not prouoked agaynst such as offend vs but let vs learne to beare thē such an affection of freendship as we may be sorie when any euill happeneth vntoo them and also haue pitie and cōpassion of them and if this seeme to hard for vs to do was not Iob a man subiect to affections as wee bee and yet did God get the vpper hande of them Then behooueth it vs to fight That cannot be done without great inforcemente It is true but wee muste force oure selues howbeeit not vpon truste of our owne strength but with praying vnto God to giue vs the spirite of meekenesse to bring vs thither as wee see his woorde leadeth vs VVhat is to be done then If I looke vnto the thing that is commaunded it is certayne that my nature draweth quyte backwarde For I shall be angry when a man hurteth mee or hath practized any euill agaynste mee And although I loue vprightnesse and good dealing yet shall I not fayle to bee inflamed with harteburning and to haue some desire of reuenge against such as haue gone about to do me harme Yet notwithstanding I see heere that Iesus Christ condēneth mee and pronounceth this dreadful sentence that God will shake mee off and that I shall be razed out of the number of his children if I loue not mine enimies And therfore seeing I know not onely the infirmitie but also the frowardnesse of my nature it behoueth mee too pray God too correcte these vices in mee I knowe that I haue nothing but bitternesse in mee wel then God hath the spirite of
sweetenesse therefore it behoueth mee to seeke it at his hande Go too there is in mee a certayne frowardnesse that vexeth mee and God hath the spirite of meekenesse and gentlenesse then behoueth it mee to desire him to make me partaker of it If wee haue our recourse after this sort vnto God surely we shall not want any thing Furthermore lette vs enter into our selues and inforce our selues for what shall wee gayne by soothing of our selues It is true in deede that God commaundeth mee suche a thing but I am a man I feele mine owne infirmitie yea and I am diseased Behold the Phisition offereth himseife and commeth with the Medicine in his hande and yet had I leuer to continue still in my disease than to suffer any medicine to bee ministred vntoo mee nowe then I pray you am I therefore too bee excused VVherefore inasmuch as we knowe the vices that are in vs lette vs go to the remedie wee neede not seeke farre for it and although wee be very loth yet behoueth it vs to fight againste our lustes assuring our selues that they bee as madde beastes and therefore greate force and violence muste be vsed to oppresse them And heere yee see why I sayde that it behoued vs to streine and inforce our selues for wee shall haue muche a do to bring it to passe Neuerthelesse if wee go too it after this sorte God will turne the bitternesse of our nature into louing kindnesse and sweetnesse and he wil not suffer vs to hate our enimies And for this consideration as oft as wee bee tempted to hate our enimies we must cal to minde the request that wee make when wee desire God too forgiue vs oure faults as we forgiue them that offend vs For there it behooueth vs to be cited before God according as in very deede we come to present our selues before Gods iudgement seate Howe VVhen I proteste vnto my God that I forgiue mine enimies and that I desire none other pardon than I graunt them and yet in the meane while there is nothing but dissimulation in mee VVhat Shall not my prayer bee turned intoo cursing If wee thought well vppon this surely wee myghte breake the wicked stomacke that is in vs and at lengthe God shoulde haue the victorie so as it should be easie for vs euen to loue them that hate vs But that wee maye the better knowe the euill that is in vs let vs go to it by degrees as the Scripture leadeth vs It is not possible but wee shall bee styrred vp when a man dooth vs any wrong VVell there is one sinne already if we do but grudge agaynst him in our hearte according as our Lorde Iesus Christe sayeth wee haue already gayned the euerlasting fire And his expressing hereof is by a similitude which hee borroweth of the maner of the iudgements that were in his time Therfore to make comparison of the three degrees of offending in this behalfe he sayeth that the firste is worthie to be punished by iudgemente But when wee open our mouth to vtter any woordes of spyte or disdayne agaynste him that hath offended vs then is there a condemnation yet grieuouser and more to be feared as if we were condemned by a counsell or cōsistorie somewhat more solemnely assembled according as Iesus Christ alledgeth that similitude The third degree is whē we come to open raging in woordes thorough choler and this offence deserueth to bee punished as it were by the chiefe court of iustice But Iesus Christ leuing the similitude sayth playnly that such a one is worthy of hell fire He meeneth that all three are worthy of it but yet notwithstanding he sheweth the degrees of the euill Then if a man haue any sodaine choler although the same settle not in his hearte yet ye see hee hath already deserued euerlasting death before god How shall we do then if we foster deadly hatred in our heartes and be full of venemous rancour to be reuenged of them that haue done vs any wrong wherefore let vs learne to correcte this vice in vs and vnderstande that if any euill worde haue scaped our mouth it behoueth vs to be sorie for it and to fall to that which Sainct Paule sayth namely that the sunne go not downe vpon your wrath leaste ye giue possession vnto Sathan Heereby we be warned that if we haue bene moued to any displeasure the same must passe away and the sunne must not go downe vpon it so as our anger shoulde multiplie in it selfe And why The punishment that Sainct Paule addeth ought to touch vs neere For sayth he it is to giue Satan possession of vs If a mā should demaund of any of vs whether we would that the Diuell should haue the masterie of vs and reygne ouer vs and be our Prince we woulde vtterly abhorre it And yet notwithstanding we do it as oft as we beare any euill will agaynst our enemies VVe cannot make God a lyer nor his holie spirite which speaketh by the mouth of S. Paule But when wee knowe this let vs passe further and thinke thus with oure selues yonder same is a creature of God and I see hee is a wretched damned soule what ought wee to do then but onely pray God for such as are in the way too destruction And agayne hath not oure Lorde Iesus Christe redeemed mennes soules true it is that the effect of his death cōmeth not to the whole worlde Neuerthelesse for asmuche as it is not in vs too discerne betweene the rightuous and the synners that go to destruction but that Iesus Christe hath to our knowledge suffered his death and passion as well for them as for vs therefore it behooueth vs to labour to bring euery man too saluation that the grace of oure Lorde Iesus Christe may bee auayleable to them And furthermore if this bee to heauie for vs lette vs consider what comparison there is betweene God and vs For who is hee that offendeth not God dayly And yet neuerthelesse assoone as wee returne vnto him hee giueth vs libertie too come familiarly thither without doubting that wee shall be receyued And yet in the meane whyle if any man offende vs there is no meanes to be founde to make vs freendes agayne Thus yee see what we haue to gather of this sentence where we heare Iob protest that hee not onely forbare all reuenge but also was sory when any euill happened to his enemies and his hearte reioyced not when hee hearde speaking of it Neuerthelesse the holy Scripture telleth vs that the rightuous shall reioyce at the confuziō of the wicked and that is true Howbeit to the intent to haue such a gladnesse as God alloweth it behoueth vs to be scoured clensed from all priuy malice all regarde of oure owne persons VVhen Gods children reioyce at the aduersitie of the wicked it must be to the ende to acknowledge that God is iust and rightuous and yet therwithall they must also take warning to walke in feare
sleepe troubleth them and also that he speaketh by chasticements It seemeth vnto them that here be the two manners of speaking vnto vs which God vseth so as sometime he reueleth himself by inspirations and sometimes also toucheth vs with his hande But this is nothing to the purpose it is a cōstrayned sense Furthermore we neede not to beate our braynes much in seking diuersities of expositiōs seing that the naturall sense is manyfest vnto vs Therefore let vs follow that which I haue declared alredy which is that God shal speake once or twice yea and yet not be vnderstoode Thus we know what Eliu ment to say and nowe remayneth to apply the same to our instruction And howe firste of all by knowing our owne slendernesse for what is the cause that mē take so highly vpon them to seeke and search after such a sort as nothing may escape them but bicause they thinke themselues able ynough too finde out all things but if a man be thorowly well tamed in such sorte as he chalenge nothing to himselfe hee will be no more so prowde and loftie to search Gods secretes to farre out of measure So then to the intent we may take profit of this text specially first let vs humble our selues yea euen by acknowledging that our vnderstanding is to small and grosse Marke that for one poynte And on the other side let vs consider also that Gods secrete iudgementes are a dreadfull dungeon that his wayes are incomprehensible and that it is not lawfull for men to wade to far in them but must content themselues with that which he declareth Ye see then that the secōd poynt which we haue to marke is that whē we thinke vpon the highnesse of God we ought to be rauished to the honoring of it cōclude that we must not take vpon vs to be able to know cōprehend al that is in him For whither were that to go wee crepe heere vpon the earth we know that he far surmoūteth the heauēs Then seing it is so let vs honor his secret iudgements assuring our selues that hee will alwayes haue authoritie to speake vtter what he listeth mauger al them that speke against him yea that when he speaketh once or twice that is to say when he sheweth his pleasure and will men shall know nothing of it bicause they are to rude to conceyue the things in one worde which God hath determined in his purpose but shal dayly see one thing yet not withstāding be new to seeke of it yea still dazeled at it euen at the end of a yeere or ten although they haue seene one thing oftē yet the reason of it shall be hiddē frō thē VVere it not for the pride that is in vs it is sufficiētly confirmed vnto vs by experience that wee neuer come to any reason but by cōpulsion that we wil alwayes nedes be selfwise euē though our ignorāce shew it selfe ynough to much Neuerthelesse it is not without cause that we bee warned in this text that God wil haue his determinatiōs as it were buried hid VVe see the effect of it dayly we know not what to say sauing that it is a wonderfull thing that it behooueth vs to bridle our selues in wayting till our Lord reuele it in greater perfectiō which shal not be till we be bereft of this mortall flesh Thus ye see what we haue to marke here And according to the article which I haue touched already let vs note also that here is no speaking but of the iudgements which God will haue hiddē bicause it is not for our behoofe to haue full knowledge of thē as yet It is sayd in the. 62. Psalm that god speketh once Dauid protesteth that he will beare it twice namely that there is might mercie in god There is no treating of Gods wōderful iudgemēts as there is here Of what then of the things that we learn by his word which are brought to our remembrance set before vs cōtinually For on the one side God maketh vs to feele his myghtie power to the end we should feare him walk according to his will on the other side hee giueth vs his mercie to the ende we should take cōfort ioy at it VVhat learne we daily by gods word but that he is the master to whom it behoueth vs to be subiect that we muste not liue after our own lust but that God must reigne ouer vs his lawe be a bridle that we may be taught vnder it Thus the first poynt is to serue God to know what he requireth alloweth The second is that wee knowe him to be our father sauiour to the end to put our whole trust in him And howe shall we knowe him By grounding our selues vpon his mere mercie knowing that there is nothing but death and damnation in vs and acknowledging that hee hath drawen vs oute of deathe through his owne meere goodnesse for our Lord Iesus Christs sake Thus as concerning this second poynt the two things wherein it behoueth vs to be cōfirmed are that we must resort to him for resuge and also that forsomuche as his mercie is set before vs dayly we shoulde not doubt but that he wil receyue vs So then this texte of Dauids speaketh not of the things that are kept hidden from our knowledge but of the things that God intendeth to declare vnto vs and teache vs Therefore he sayeth God hath spoken that is to say God hath so manifested his will in his speaking as men ought not to doubt any more nor to reply agaynste that whiche he sayeth I haue hearde it twyce sayeth hee Herein he betokeneth that it is not inough to haue heard God at a glaunce but that it behooueth vs to minde the things without ceasing which hee speaketh And although he spake but once yet muste we not let his doctrine slip but settle it throughly in oure remembrance and learne to print it in our hearts and thinke vpon it early and late bycause our memory is shorte So then we see nowe that it is the dutie of the faithfull to apply thēselues throughly to the hearing of the things that God sheweth them by his worde and to set their whole minde vpon it assuring themselues that God wyll gyue them the knowlege of the things which he telleth and promiseth them for their welfare Marke that for one poynt Howbeeit heerewithall let vs keepe our selues from seeking any further and let vs not couet to be wiser than God will haue vs to bee And howe may that bee By learning in his schoole and if he reserue any secrete iudgements to himselfe let vs be ignorant in the things that he wil not haue knowne vnto vs vntill he haue taken vs out of the world As for example It is sayde vnto vs that God gouerneth all things by his prouidence and Eliu speaketh too the same purpose here Yee see then that God
I not serued God as I ought to doe And though I haue committed some fault is ther not some meanes to recōpence it withall Yes And I haue done this and that Behold I say howe men would euer put some barre in Gods way to the end he should haue no vantage of them Thus seeke they their rightuousnesse in their owne merits But when God intendeth to giue vs a rightuousnesse whereby we may stande before him he vseth a contrarie kynde of speach which is that he admitteth vs and accepteth vs for ryghtuouse by couering oure sinnes VVhere on then shall our ryghtuousnesse rest On the free mercie of our God bycause that when hee hath once scoured awaye oure spots with the bloud of his sonne and discharged vs from death and damnation by the raunsome which oure Lord Iesus Christ payde vpon the Crosse he wipeth oute our sinnes and layeth not oure offences to oure charge Thus the ryghtuousnesse which is preached vntoo vs by Gods messengers is that wee be iustified or accepted for ryghtuous And it is not without cause that the holye scripture vseth continually the word iustifie It might wel sayd that we finde fauour or grace when God pardoneth vs according also as it is often said so but the holieghoste thought it not ynough to vse such words And why For so long as wee bee sinners God muste needes hate vs wee knowe that hee is the welspring of ryghtuousnesse and there is no agreeument betwene him and vnryghtuousnesse Therefore so long as we be sinners we be lothly in Gods sight and hee must needes reiect vs and to bee short we haue no enteraunce vnto God till wee bee iust and ryghtuous Nowe then howe become we rightuous It is bycause God regardeth not oure sinnes but buryeth them and hydeth them and clenseth vs from them So then our sinnes are wiped out in the death and passion of our Lord Iesus Christ in so much that wee bee taken for ryghtuous and God findeth no more fault with vs when he accepteth vs after that sort for his sonnes sake This is the ryghtuhusnesse that is spoken of in this strayne Furthermore whereas it is sayde expresly that the messenger which recomforteth vs is one among a thousande It is to make vs set the more store by the benefyte whereof wee sildome make account that is to wit of the meane of our attonement or reconciliation Then is it declared that the same is no base nor common thing It can not at all times be stumbled vpon that we should haue a man sente of God to warrant our saluation or to bee the meane of oure attonement with him and therefore it is no suche thing that wee shoulde cast it vnder our feete And that is the cause why the Prophete Esay sayth how beutifull are the feete of them that bring glad tydings of peace Nowe by the feete the Prophet meeneth their comming and presence as if hee shoulde say if the worlde knewe what a benefite it is when God declareth his mercie vnto it it would loue and esteeme those that preache the Gospell and it would acknowledge that God hath committed suche a treasure vntoo them as surmounteth all the goods that we can wishe Sainct Paule also alledging the same text applyeth it to shewe that the preaching of the Gospell is a singular gifte of god Then let vs not thinke that the same commeth of men but let vs be fully assured and resolued that God seeketh vs when his Gospell is preached vnto vs God must bee the builder thereof such goodnesse must proceed from him and therefore if wee father it vpon men it is too great an vnkyndnesse VVherefore let vs beware that wee deface not the goodnesse of God and when the Church is in such order that we haue preaching and all other things let vs assure our selues that it is all one as if God came to seke vs to bring vs to saluation And there withall let vs knowe that hee granteth not that grace and priuiledge to al men In good soth ther are countries which we esteeme and also to the worldward are to be more esteemed than we which yet notwithstanding haue not the message of saluation Let a man go through the whole world let him serch al natiōs yea euen those which haue bene most excellent in times past let them go seeke in Greece where al sciences of the world were inclosed as it seemed let him go into Italie into Fraunce which now is in some estimation or let him go into Spaine And what shall hee finde but vtter desolation For there not onely those which ought to be the messengers of saluation are vtterly dumme but whiche worse is yee shall heare mastie dogges barking oute blasphemies againste God and yee shall see wretched soules led too destruction and the Diuell hunting euerie where after his praye For vndoubtedly looke howe manye preachers goe vp into their Pulpits so many dogges are there to hunt and fetche in the game and too bring it into Sathans toyles that the wretched soules maye goe to damnation But heere wee haue Gods promises preached vnto vs to leade vs to saluation Therefore wee see it is not without cause sayde that a faythfull messenger of Gods grace is an odde man among a thousande and so rare a benefite as wee ought too esteeme hyghly Howe be it this is not sayde to make vs esteeme the persons but to make vs to receyue the benefite which is ministered vntoo vs by them with the greater reuerence that is to say to make vs receyue the grace of God for so much as it pleaseth him to drawe vs to him and to iustifie vs of his fatherly loue shewing vs that although wee bee wretched and miserable and that there bee nothing in vs but deathe and damnation yet hee will not leaue vs there but deliuer vs by the meane of oure Lorde Iesus Christe Nowe let vs fall downe before the face of oure good God praying him so to make vs feele our faultes as wee may mortifie all our lustes more and more and bee withdrawn from the corruptions of this world and frame our selues to seeke vnto him and that for as much as in this mortal life we be subiect to much wretch ednesse and miserie It may please him to reach vs his hand from aboue too deliuer vs from them after hee hath once taken vs from the gulfe of death That it may please him to graunt this grace not onely to vs but also to all people and nacions of the earth c. The Cxxvj. Sermon which is the fifth vpon the .xxxiij. Chapter This Sermon is yet still vpon the xxiij xxiiij xxv verses and then vpon that which is added heere 29 He shal pray God and appease him and behold his face in triumphe and a mans rightuousnesse shall be restored vnto him WE saw yesterday that whē God afflicteth vs he procureth oure saluation by that means although it seeme not so to vs True it is that
sacrifice which hee hath offered wee bee taken and reputed for rightuous bycause the sayde sacrifice had the power to put away all faults and offences Lo what it behoueth vs too marke in this place Therefore when so euer we reade the holie scripture or come too a sermon when any promis of Gods goodnesse is set afore vs let vs assure our selues that then God warranteth his loue towards vs to the end we should be deliuered from death wherein we were plunged And although wee heare but a mortal man and that his voice be but a sound which disperseth and vanisheth in the ayre yet must we beleue that God will worke in such wise by his power that the sayde doctrine shall bee sufficient too deliuer vs from the damnation wherin we are and from the bondage of sinne so as we shall passe out of the bonds of Satan and bee set cleere before God and this saying namely what so euer you lose in earth shal be losed also in heauen cannot faile vs And so wee see of what importaunce this worde is where it is sayde deliuer the sinner or set the sinner free For when God giueth expresse charge to such as speake vnto vs to drawe vs out of the gulfe of death that wee myght enter intoo Paradise it is all one as if his voyce sounded from heauen And in verie deed Saint Iames speaking of priuate persons sayth that he which warneth his brother shal saue a soule that was lost If this take place in al those that bring men into the good waye when they were out of it what shall it doe seeing wee haue the speciall zeale which oure Lorde Iesus Christ hath giuen to his word at suche time as the same is preached to vs by the sheepeherds of his Church that is to wit that their office is to release and forgiue sinnes as I haue alledged already out of Saincte Iohn and to bynde and vnbynde as I haue alledged out of Sainct Mathew To be short we see what the power of the Gospel is when we receyue the promises of it by faith namely that it is as much as if god shuld reache vs his hande from heauen too pull vs out of the dungeons of death And herewithall let vs marke for the third point that this is not done but by Gods ordinance and it serueth for a difference betweene the Gospell and the blasphemies of the Pope For the Pope vpholdeth that he and his Chaplens haue the keyes of the kingdom of heauen and the office of forgiuing But what commission can they shewe for it For they tye the forgiuenesse of sinnes to shrifte And where did God euer tell men that it behoueth men to shriue them of all their secretes in the eare of a mortall man too obteyne mercie God declareth that if the sinner sighe for his sinnes hee will be mercifull to him But beholde a mortall creature presumeth to make a lawe and to shet men out of Paradyse if they obserue it not Is not that a notoriouse vsurping of Gods power Besides this the Pope hathe his Bulle◠indulgences pardons and suche other things too ground the forgiuenesse of sinnes vpon and therewithall he mingleth the bloude of martyrs as hee that meeneth expressely too deface the vertue of the deathe and Passion of oure Lorde Iesus Christe And yet notwithstanding in the meane whyle hee hath no promis of the Gospell hee hath nothing but toyes ceremonies sorceries great crosses vpon the backe and suche other trashe whiche in conclusion are nothing but Satans gewgawes But contrariwise it is sayde that there can be no forgiuenesse of sinnes withoute Gods message that is too saye without preaching and doctrine VVhen the Pope forgiueth sinnes he is dumme hee bringeth not one iote of Gods worde nother hath hee any thing but charmes and sorceries as is sayde afore Moreouer hee layeth tyrannous lawes vpon mens neckes to ouerthrowe the meane which our Lord hath ordeined againe he abridgeth God himselfe of his libertie and there is no let in him to disappoint God that he should not receyue sinners to mercie Ye see then that the Popishe Churche is the Diuels synagoge destitute of the forgiuenesse of sinnes and consequently damned so long as it holdeth it selfe too the tradicions of Antechrist For it is impossible that it shoulde be reconciled vnto god But on the contrarie parte wee saye that mennes sinnes are forgiuen them by receyuing the message of the Gospell and that the same hath not to do with the ceremonies that men haue deuised nor with the lawes whiche they haue inuented at their owne pleasure but onely that wee must followe the order and rule which oure Lorde Iesus hath stablished who hath the remission of sinnes in his hande He hath giuen vs a meane whereby he will haue it done which is the preaching of his Gospell and the receyuing of it with assured fayth Therfore if we sticke to that simplicitie we may be sure that the commission commeth from aboue and that men take not ne vsurpe not any thing vppon them of their owne brayne Thus ye see what we haue to marke vpon the word where it is sayd that God will pitie him and deliuer him Then must euery whit of it come from aboue and none but God only must woorke in this behalfe by his free goodnesse according also as he himself protesteth by his Prophet Esay saying I am hee I my selfe am hee whiche wipeth out thine iniquities O Israell Then must such a benefite needes procede from him For it is not in any creature too giue it vnto vs Now wee see what substāce there is in this text so it be wel vnderstood And immediatly after it is sayd too the ende that his soule should not enter into the pit VVee haue seene already heretofore that the wretched sinners are neere to the graue and that they are as good as deade and consumed so long as God pursueth them with rigor But now Eliu addeth that God preuenteth that mischeef by sending the said message of the release of our sinnes so as wee fall not into the graue that is to saye wee perishe not For the cace here standeth not only vppon temporall death but vpon damnation wherin wee should be vtterly ouerwhelmed if God did not preuent it and preserue vs of his infinite goodnesse Thē let vs marke that whyle wee be afflicted wee bee couered with the darknesse of death and it seemeth to vs that there is no getting out of it but yet notwithstanding euen in that time God susteyneth vs as it were in couert and although wee perceyue not that we rest vppon him yet notwithstanding hee sheweth vs that fauour For without our knowledge it behoueth God to worke in that behalfe although wee cannot conceyue it And vndoubtedly when wee begin too take hold of his goodnesse by fayth we must not lay the first point of our saluation there but wee must mount vp hygher namely that he choze vs before wee were borne
true meane of cōforting vs VVhich is not to forget God and to seeke fond vanities to sotte our selues withall but to be certified of Gods goodnesse And it is an article which wee ought too marke well VVee see after what sort men labour too comfort themselues namely by forgetting God For it seemeth too them too be a melancolike matter too thinke vpon him And in good sooth how many are there which will saye stoutly ynough that they bee Christians and yet notwithstanding when they intend to be mery they dryue away all thought of God and of eternall life and not only so but also offend God of set purpose And why For they cannot be mery but in doing euill Seing then that the nature of men is such and that we be atteynted with that disease let vs looke well to our selues and be sure that our mirth shall not be blissed from aboue except we be assured of the remission of our sinnes Therfore if wee haue Gods fauour so as wee can call vpō him as Eliu will byandby adde therin consisteth our true gladnesse which is alowed of God is lasting and will bring vs to saluatiō But so long vs we know not in what cace wee are with our good God ne seeke to be reconcyled vnto him but lie routing stil in our own filthinesse the more wee desire to be mery the more wee kindle Gods vengeance against vs the more we increase still the fire of his wrath and wee plundge our selues the deeper into the bottomlesse pitte Yee see then how it is more than needfull that it shuld be shewed vs how much it stādeth vs in hand to be well assured of Gods mercifulnesse towards vs And that also is the cause why the holy scripture when it treateth of giuing ioy and comfort vnto vs doeth alwayes set before vs the fauour of God saying Behold your God is mercifull to you and therfore bee glad Beholde your redemer seketh to ioyne you and knit you to God his father and therfore be ye glad be ye quiet and bee yee at rest in your consciences Hereby wee are admonished that we must needs be in trouble and vnquietnesse so long as we knowe not in what cace we bee with god True it is that the wicked will seeke meanes ynough too make them selues mery and in good fayth they ruffle it out as you see in despizing God but howsoeuer the world go yet doeth God send them such prickings and torments of mynd as they bee sore distressed and if they daunce it is after the fashion that is spoken of in Moyses namely that yet neuerthelesse sin is at their dore and there wayteth for them like a dog that wayteth for his maister Ye see then that the wicked may ruffle it out but yet can they not go out of their dores without gnawing of their conscience and God must still hold them at that bay Therfore somuch the more ought wee to thinke vpon this doctrine that is to wit that wee turne not our backe vnto God ne bury not our sinnes whē we would haue peace but that wee alwayes haue some promis of God too comfort vs And when wee see that God allureth vs to saluation let vs be glad of that For thē shall our gladnesse bee blessed And if wee haue the taste that God is our father it will sanctifie all our ioyes but without that we must needes quayle and there is no way for vs to reioyce Marke that for one point And for the second wee haue also to marke that the only grace of God ought too suffize vs though wee haue neuer so many sorowes mingled with it according as God will excercise vs For hee wil not send vs full ioye so as we myght laugh with open mouth as they say Yet notwithstanding it behoueth vs to bee contented with this certeyntie that wee haue him to our father and that we shall find mercy with him Then if we haue this priuiledge of abilitie too call vpon our God and can assure our selues that the gate is open to vs and that we shall haue good accesse vnto him in the name of our Lord Iesus Christ I say if we can haue that boldnesse not thorough our owne rashnesse but for that he hath voutsafed too open his holy mouth too witnesse his loue vnto vs whiche thing hee doeth when his gospell is published let vs assure our selues that we must rest wholy thervpon and though we haue neuer so many sorowes and incomberances Yea and it behoueth vs too passe further and to surmount them all and to reioyce in our miseries and tribulations seing that Gods loue is printed in our harts by his holy spirit that is to wit seing that God voutsafeth too bee our father and sauiour and hath shewed the same not only by his word but also in very dede in the person of his only Sonne whom he hath not spared but giuen too the death for vs Thus yee see what we haue to marke where it is sayd that a man shall gather new strength and be restored againe and that his flesh shal become as fresh as a yong childes For it serueth to shewe that although wee feele many miseries in this world as it is certayne that we must haue many aduersities in passing through this transitory life yet notwithstanding we shall not cease to haue a ioye that shall ouercome and get the victory of all things if our Lord comfort vs in his goodnesse And this is it which Sainct Paule meeneth when hee sayeth that the peace which passeth all mans vnderstanding shall get the vpper hand in our harts VVhen he speaketh of this peace of God he meeneth the gladnesse which in giuē vs through the remissiō of our sinnes And further he sayeth that the same peace passeth al mans vnderstanding And afterward he addeth that the same getteth the vpper hand or victory in our harts His meening is that whyle we liue in this world we shall haue many troubles and greefes yea and be in daunger of death at euery blowe and yet notwithstanding that the sayd peace of God getteth the vpper hād and maketh vs conquerers in fighting And vndoubtedly syth wee see that our Lord inlighteneth vs it ought to suffize vs according as it is said in the fourth Psalme that all the welth of the world cannot make them so glad which are fleshly and desire these wordly things making sporte mirth when they fare well so as they haue good store too eate and drinke True it is that you shall see them very mery howbeeit if God make his countenaunce too shyne vpon vs our ioye must needs surmount all the things that the worldlings are woont to desire Now whē Eliu hath spoken so hee addeth immediatly that a man shall pray vntoo God and appease him or finde him fauorable Beholde here yet one point more whiche importeth very much For without this calling vpon the name of God we know not rightly the frute of the ioye
ioy and he will render or returne a man his righteousnesse 27 He will looke towards men and say I haue sinned I haue turned away from goodnesse and it hath not profited mee 29 He hath redemed my soule to the ende it should not go downe into the graue and my life to the ende it should see light ACcording to that whiche was declared yesterdaye here Eliu sheweth vs that when men are reconcilied vnto God they maye call vppon him with a quiet and stedfast cōscience And it is the true frute of faith to haue such a quietnesse as we may be sure that God loueth vs and flee to him for refuge For without that wee were in cursed cace And vndoubtedly although we had al the goods of the world wee should not bee sure to inioy them one minute of an houre except God maynteyned vs in the possession of them Moreouer let vs put the cace that a man myght cōtinue in ease and pleasure all the tyme of his life Yet should all Gods benefites turne too his destruction and damnation vnlesse hee vsed them purely and were sure of the sayd fatherly loue of god VVee see then that if wee cannot call vppon God with such certeinty that hee will heare vs and accept our prayers it is pitie of our life Somuch the more then behoueth it vs to marke well the order that is shewed here by the holy ghost which is that when God shal haue certified vs of his goodnesse towards vs wee knowing that therein hee will bee fauorable too vs and pardon our sinnes may seeke vnto him and boldy present our selues before him And that is the cause why it is added in the text that God will shew him his face and that his righteousnesse shall returne vnto him by that meane or else that a man shall see the face of God. But wee must not greately stand vppon the words seing that the meening is euident Therfore it is all one as if it were sayd that so long as men are accused in their owne conscience they cannot think vpon God but with all terrour so as they could find in their harts neuer to perceiue any thing of him nor that any man should speake to them of him nor that they might haue any inckling of him And out of doubt wee see that so long is sinners are asleepe in their euill they desire nothing so much as to forget god And if any mention bee made of him it is an intollerable torment too them as if an offender were brought before his iudge Yee see that as long as wretched creatures are buried in their sinnes they cannot thinke vppon God but to their greate greef But when we haue assurance of the forgiuenesse of our sinnes then we come boldly to God we are glad to thinke vpon him wee are willing to heare of him yea and it reioyceth vs too behold his face And this is it which Sainct Paule meeneth by saying that wee finde peace to Godward when wee bee iustified by fayth Also by that saying hee meeneth that the wicked haue no rest but when they bee fallen asleepe or rather dulled in such wise as they thinke not vppon god Thus yee see how the heathnishe sort and such as seke too feede them selues in their vices do labour too forget God and settle themselues thervpon But when God bringeth them to their remembraunce then they wake yea euen too their sorowe Cōtrariwise if we be certified that God receiueth vs to mercy wherof fayth is a good and sure warrant we good boldly vnto him and haue peace with him and the neerer that we come to his maiestie the more trust haue wee of our saluation forasmuch as hee desireth nothing but too bee our father according as hee hath shewed in deede And the matter which was treated of yesterday is confirmed yet once againe in that it is sayd that righteousnesse shall be restored vnto a man. Eliu had sayd heretofore that if a wretched creature bee in trouble so as hee feele Gods wrathe and vengeance there is no way to comfort him and specially to restore him too life except the gospell be preached and that God send him some man to tel him his word purely wherby the wretched sinner that was ouerwhelmee may knowe that the gate of paradise was opened vnto him In discoursing herevpon Eliu sayd that the preacher of the gospel should declare to him that was so afflicted his righteousnesse And what is that righteousnesse I haue declared already how it is not that men are righteouse in themselues or that they are able to stand before God but that this righteousnesse is that God burieth their faults and imputeth them not vnto them but clenseth them of his owne free goodnesse For the blood of Iesus Christ is the spirituall washing of our soules namely when they be watered by the holy Ghost as sainct Peter sayeth And there yee see also the vnderstanding of this text that a mans righteousnesse shal be restored vnto him or returne to him againe For so long as God pursueth vs as a iudge and summoneth vs too yeeld vp our account we be ouerwhelmed by our sinnes and there needeth no other processe nor witnesse agaynst vs But whē God calleth vs to himself and sheweth vs that there is good remedie for vs too bee discharged of the bond of death wherin we are bound which remedy is to put our whole trust in the death and passion of our Lord Iesus Christ and to receiue and imbrace the promises of saluation which hee giueth vs that is the returning of our righteousnesse vnto vs which had bin erst alienated from vs and wherof wee had bin vtterly bereft So then let vs learne not too nurrish our sinnes in our boosome any more For wee shall gayne nothing by laying playsters vpon our sores to hyde them the rottennesse of them will increace the more and wee must needes drop asunder in the ende and be altogither infected Then is it not for vs to flatter ourselues and too seke vayne startingholes but we must come right foorth vnto God and suffer our selues to bee reproued by him And when wee feele any remorse of conscience let vs receiue it humbly and be sory for our misdoings If wee haue profited litle by the warnings that God hath sent vs at leastwise let vs not be past amendment when he chastizeth vs And when we be beaten with his roddes let vs be so cast downe in ourselues as we may seke nothing but his mere mercy considering that we are vtterly vndone if he helpe vs not Ye see thē how it behoueth vs too deale And by that meanes let vs not doubt but that our righteousnesse shall bee restored vnto vs according as it is sayd by the Prophet Esay that when wee bee imbrued with the blood of our sinnes insomuch that the stayne of it is soked into vs God will make vs as whyte as snowe if wee returne vnto him with a pure hart But let
to drown thē in the deepe of hell bicause they could not make their profit of it Neuerthelesse the holy ghost prouoketh vs to receue the exhortacion that is made vnto vs here VVherfore let vs fight against the pride and hypocrisie that are in vs For they be the two things which keepe vs from humbling of ourselues before God and from confessing of our faults before men Hypocrisie maketh vs to labour cōtinually to cloke our sinnes to pretēd to giue ourselues vnto goodnesse when in the meane whyle our hart is farre from it and we go the cleane contrary way And againe pride maketh vs to desire always to be in good reputacion Alas we seke to be esteemed among men or at leastwise to kepe ourselues from reproche and although we know our owne sinnes yet are we loth to be told of thē and in the meane whyle behold our condemnacion increaseth and doubleth before God and his Angels And therfore let vs learne too tame this pride vntill it be fully subdewed so as wee may come to our God with all humilitie and not only cōfesse our wretchednesse before him but also indeuer too edifie our neighbours If a mā demand for what cause we shuld speake so before men there are two reasons The one is that God might bee knowne too bee only righteouse as I haue sayd and that his grace might appeare and shyne forth Although God could forbeare our confession yet notwithstanding hee will haue it openly and manyfestly knowne that we are in his det And we see it is impossible to knowe his goodnesse towards vs if wee be not vtterly cast downe and euen at the point of dispaire Thus ye see the first reason why wee ought too confesse before our neighbours the goodnesse that we haue felt at Gods hād in that hee hath deliuered vs frō death and frō the destruction wherin we were plunged Also there is a second reson which is that other men should be edified by our example I haue bin exercised in affliction and God hath bin so gratiouse to deliuer mee out of it It is good that other should knowe of it that when God shal afflict them they may think with themselues behold Gods hand is vpon me and he summoneth me And why For I was as it were drunckē in my sinnes I was as a stray beast and now I see that he intendeth to drawe me home and to set mee into the waye of saluation again Therfore it is good that men should be warned of Gods working which wee haue felt in our selues according as we see in very deede that the confessions whiche the faithfull haue made in tymes past do serue at this daye for our learning If wee had not the example of Dauid in the greate numbers of afflictiōs which hee felt and ouercame As soone as wee felt any small aduersitie wee should forthwith bee at the point of dispayre But when wee see that the issewe was good and profitable vnto Dauid and that he confesseth it too haue bin a necessarie thing for him too bee so afflicted and chastized at Gods hand wee also doo trust in God and flee vnto him assuring our selues that it is his office too raise men out of the graue when hee hath cast them into it So then when wee confesse our sinnes and report how God hath visited vs with rigor for a time and afterward quickned vs againe it serueth to instruct our neighbours that they may not bee nouices nor thinke it straunge when God shall visit them in their turne and that as I haue sayd they may know themselues to be wretched sinners and seeke the remedie of it by putting their trust in the death and passion of our Lord Iesus Christ and be more and more stirred vp too serue and honor him when they shal haue felt his goodnes and grace by experiēce in that he hath receyued them so to mercy Thus ye see that the thing which is shewed here is not vnprofitable For a hūdred are edified and instructed by the example of one mā And therfore let vs learne to put away retchlesnesse whē our Lord shall haue shewed vs any fauour so as wee may magnifie his goodnesse before men and the same may bee preached with one common accord And afterward it is said for a conclusion he hath deliuered my soule from the pit and my life from entring into the graue Truely this cannot bee throughly dispatched as now but it must suffize vs to haue a short abridgement of it as neede requireth for the ioyning of this parte too that with I haue declared already Discourse hath bin made of the cōfessing of sinnes how mē ought not to be ashamed to cōdemne thēselues that afterward it behoueth thē immediatly to adde the praise of God in that they haue knowne his goodnesse And therfore it is said I haue sinned I haue turned away frō goodnesse yea and It hath not booted me at all But my God hath drawne me out of the pit Thē assone as the holy ghost hath taught vs to acknowledge our wretchednes to be ashamed of it he will haue vs immediatly to preache gods mercy according as we haue felt it how he suffred vs not to perish as we must needs haue don if he had not helped vs And let vs marke wel how it is sayd here vnto sinners that it shal not boote thē to resist their maker Then what shal we gaine when we hyde our sinnes and thinke not vpō thē but rather nourish them by fond selfelyking Alas alas it is alwayes too our greater destruction But when God discouereth our iniquities and maketh vs too feele them thē doth he procure our profit For therein he prouoketh vs too resort vnto him Thus ye see the first point that we haue to marke in this streyne and further lette vs marke also that when God shaketh vs off and layeth our wickednesse too our charge there is no remedy but wee must be forlorne vntill our God be pitifull to vs and receyue vs too mercie And therfore whensoeuer God forgiueth our sinnes it is all one as if he raysed vs frō death so as wee must conclude that when wee be so reconciled vntoo God then hath hee wrought a resurrection in vs. VVe were dead and there was no hope of lyfe in respect of our selues and he reacheth out his hand to make vs alyue agayne and too drawe vs vnto him So then lette vs learne to magnify the grace of the forgiuenesse of sinnes acknowledging that God doth rayse vs to life as often as it pleaseth him to receyue vs to mercy And forasmuch as we see that Satan ceasseth not to thrust vs from so great a benefite let vs be so much the more inflamed and prouoked to exalt it highly as it deserueth Now lette vs fall downe before the face of our good God with acknowledgemente of our sinnes praying him so to exercise vs in his iudgementes in the knowledge of our
must inspire vs with his grace and inlighten our harts which are full of rebelliousnesse Then vntill suche time as God hath reformed vs Surely wee will alwayes shet our eyes that we may not see his wayes Now if this bee spokē of such as had not the meanes that God giueth vnto vs what shall become of vs For it behoueth vs to come backe againe to the point which I haue touched I sayde euen now that the heathen men were not to be excused in turning awaye from God and therefore muche more are we double backslyders we I say whom God had drawne vnto him Nowe if it bee sayde that the heathen men haue not regarded Gods goodnesse nor lyued and walked accordyng too godlynesse I praye you in what cace are wee whiche haue a farre other knowledge than was gyuen vntoo them For our Lorde poynteth vs as it were with his finger what way we shall go And the texte which I alledged out of Moyses namely that is the way walke therein is of greate importaunce I take heauen and earthe to witnesse sayeth hee that this daye I haue shewed you life and death and that if you goe amisse yee shall bee withoute excuse before god For it appeareth that you seeke your owne destruction And why For in as muche as your God teacheth you and graunteth you such prerogatiue as to declare his will vnto you it is all one as if he should put the way into our handes and you refuse it and choose death Nowe when men make suche a choyce must they not needes become starke Diuels So then this protestation of Moses ought to perce our harts and make vs to bethink our selues better And sith we see that our Lorde setteth a doctrine before vs whiche is for our behoofe as it were in a glasse or a liuely picture let vs not playe the blynde and bleare eyde folke nother let vs drawe a curten before vs too the intent to bee ignorant in that which wee ought to knowe whereas in deede the thing is manifest ynoughe vnto vs And heerewithall let vs mark that when God speaketh to vs it is not to leaue vs in doubt so as wee should not knowe what his wordes ment but contrariwise to the ende wee shoulde receyue good doctrine and instruction by his worde And this is another poynt well worthy to be marked For many pretend that Gods word is so deepe as men cannot tell what to take too or what to followe But this is an accusing of God as if so be he mocked vs in putting vs in hope to deceiue vs Therfore let vs marke wel that when God speaketh it is to the end we should receiue good doctrin and that wee should become wise and skilfull to followe the thing that is good according as it is sayd that the word of God giueth wisdome to the ignorant which is by knowing their owne slendernesse that they may yeld thēselues vnto him Then shall we alwayes find the sayd vse to our owne profite in the worde of God if wee haue the wisdome to be desirous to goe forwarde in the right way of saluation and to keepe vs in it And if a man turne aside bycause he hath not considered Gods wayes it can not be said that he hath erred for want of better abilitie but contrariwise he himself is the cause of al his euil and it ought to be wyted vpon him There is yet one saying more to be noted which is that he speaketh of all the wayes of God. VVherein wee be aduertized that it is not ynough for vs too content vs in parte and too serue him by halues but we must throughly and wholy frame our liues altogither to his will. For to giue eare to al that he saith and to submit a mans selfe to him without exception come both to one end and vndoubtedly those two commaundements are inseparable Like as God himself cannot be deuided so also let vs marke that his rightuousnesse can not be deuided VVhat maner of one is the rightuousnesse of God He hath comprehended it in his whole lawe He saith not only that a man shall absteyne from whoredome nother hath he only forbidden theft nother hath he only cōdemned murther but he hath ioyned ten commaundements togither and will haue men to hold them all Now if one man obey God in chastitie and another in absteining frō fleecing of his neighbour and a third in keeping himselfe from dooing wrong or violence or from taking leaue to hurte or harme other men is not this a rending of Gods rightuousnesse in peeces For as I said al the commaundements are inseparable and there is in them a holy bond which ought to bee kept vnbroken And so let vs marke well that if we will be blissed of God we must take good heede not to some one part of his wayes but to all Thus ye see what Eliu ment to note heere And heereby we see that euerie man ought to bee diligent in looking to himselfe Therefore if we intend to examine our life wel and to square out our works and our thoughts by it when we haue sound any outward or actuall sinne in vs let vs proceede further and see whether wee haue not had wicked affections and thervpon let vs learne to condemne our selues and pray him to clenze vs from the euill which we feele so in our selues Lo howe we ought to practize this sentence And furthermore it is shewed vs also that when men haue once begon to ouershoot themselues they run astray further and further and become euerie day worsse than other till they haue renounced God and quite caste him vp VVe are not so malicious as to giue our selues ouer to al vices at the first day we shall be hild in the feare of God for a while but if we take liberty to runne at rouers and God do happen to winke at our sinnes and iniquities then Satan taketh possession both of our soules bodies thenceforth carieth vs away in such wise as we become vtterly vnrecouerable Ye see then that after men haue once left to frame themselues wholly to Gods wil and to giue themselues to soūdnesse and simplicitie they do so appayre as there is no more consideration in them but they greeue God not in some one sinne only but by all meanes and in all caces so as they vtterly reiect al his wayes And furthermore wee see heere yet better than afore howe rightfull Gods iustice is in chastizing vs And why They that had done amisse rebelled still further against God they ranne away from him and had no will to be taught good but gaue themselues ouer vnto euill wittingly and willingly then is it not high time that God should set to his hande to correcte them nowe or neuer Seeing it is so let vs alwayes be fully persuaded that God neuer punisheth vs till he haue bene to much prouoked to anger and that wee haue deserued long time afore too bee thundred at by
Agayne if God aduaunce vs in honour aboue other men or if he indue vs with any vertues let vs acknowledge the same to come of him And furthermore let vs be louing and forbeare to do our neighbours wrong or too despise such as are Gods children as well as we or at leastwise are created of one selfe same likenesse and nature with vs Thus much concerning that it is sayde that it is Gods office too bâ—â—â—e downe the pride of all men with his looke And he addeth therevnto the wâ—cked to shewe that he is an enimie to all wicked folke in generall Howbeeit forasmuch as it can hardly be auoyded that pryde and loftinesse shoulde not beare sway forsomuch as the wicked sort rushe foorth into all euill as who bee despysers of God therefore heere is a more expresse and long discourse of these lofâ—ie ones which forget themselues and beleeue that they bee able to woorke woonders of their owne power For if men were not so proude as to dispise God surely they would holde themselues still and not giue the bridle so to theyr lustes Needes therefore muste pryde carrie vs awaye when wee vse violence and outrage towardes our neighbors for when we deuour one and fleece another of al his goodes and shewe all the spite and malice that we can it is a token that there is no feare of God in vs and that we know not so much as that we be mortall men For he that knowes howe hee hath but as a iourney to passe through this worlde and that his life is brittle and transitorie will certainly brydle himselfe if it were but euen in that onely one respect And therefore needes must men be bewitched and vtterly ignorant what themselues are and what theyr state is when they ouershoote themselues And verely that is the cause why the Prophet Abacuck when he sayeth that the rightuous man shall liue by fayth auoucheth on the contrarie part that all loftinesse shall be beaten downe VVhat meeneth he by all loftinesse he meeneth all sturdinesse against God and all scornefulnesse agaynst men Howbeeit hee vseth the woorde loftinesse bycause men forget themselues and are as it were out of their wittes when they ouershoote themselues after that sort to chafe agaynst their god But nowe it might bee demaunded whether God doth roote out all proud folks out of the worlde For by all lykelyhod he rather spareth them and layeth the reynes of the brydle looce in theyr necke so as they tryumph at theyr pleasure Howbeeit let vs marke that it is not for vs too appoynt the terme too say that at suche an houre God shall confounde and destroy all proude folke hee will do it howbeeit in his due season And therefore although the proude folke do beare sway and God seeme to let them doo what they list yea and that they laugh in their sleeues as though there were no power to represse them yet hath he still his office which belongeth vnto him namely of rooting out the proude and wicked sort with his only looke Yea but as it is sayde in the scripture sometymes he hydeth himself from his faythfull ones not that he euer forgetteth them or is not carefull of them but he sheweth not himselfe in outward working to the intent too trie our fayth and pacience It may seeme too vs that God hath forgotten vs when we be in any daunger and specially when wee feele the blowes and finally when wee see death present and in the meane while wee perceyue not that God myndeth to reach vs his hande and yet euen then wee crie vnto him Alas Lorde where art thou VVhy hast thou forgotten mee Such complaints make wee according to our fleshly vnderstanding and so God seemeth not too looke vpon the proude when hee suffereth them to cast foorth their poyson after that fashion and beareth with the numbers of outrages and enormities which they commit Yea but forasmuch as their time is not yet come let vs tarie till God open his eyes vpon them and then shall they be destroyed Then if they bee borne withall for a time and God winke at them let vs assure oure selues that theyr turne is not yet come wherein hee will looke vpon them in his wrath to roote them out as I sayde afore Now this lesson ought to serue to double vse For the faithful ought to take comfort at it and although God deliuer them not from the tyrannie of the wicked at the first brunt yet haue they cause to rest vpon him VVhy For he hath not giuen ouer his office no though they exalt themselues against him but their time is not yet come He shall feede them as men do Oxen and like as men know when it is time to kill the Oxe so doth God know well ynough the day of the destruction of the proud and of all the wicked Ye see then how first of all the faithfull ought to bee pacient when they see god delay the rooting out of the proud and wicked sort and therfore that they must holde themselues quiet till the thing be done In the meane while let the proud sort bethinke themselues and let vs be afrayde to flatter our selues If God spare vs let vs not thinke that we bee scaped out of his hande neither let vs gather the more boldnesse to attempt one thing or other vnder colour that he beareth with vs and winketh at vs And why for in the ende hee will looke vpon vs and then shall our faults be bewrayed to our greater confusion So then let vs marke well that although men perceiue not Gods iudgements in eyesight day by day yet must they not therfore ceasse to walke in feare and carefulnesse but the rather be brideled by the worde of god For herein also doeth our fayth shew it selfe namely if in the middes of our aduersities we can fasten our eies vpon Gods gracious promises And on the other side when the state of the wicked seemeth to be better than the state of the godly let vs not ceasse too hope continually for the euerlasting life although it be not to be seene VVhy so Bycause God hath promised it and whatsoeuer commeth out of his mouth cannot be deceiuable Ye see then after what sort we ought too put this lesson in vre But now let vs see if we can do the like thing as is reported heere of god Can wee destroy the wicked with one onely looke Can wee rid the earth of all proud folke as God can do when he thinketh good Alas what are we So then let vs learne to giue glorie to him which sheweth himselfe to be iudge of the worlde which hath all power in his hande and which vseth such order and vprightnesse in it as no fault can bee found therwith And although things seeme oftentimes troublesome and out of order to vs yet let vs not ceasse too looke still to the power that God sheweth therwithall and to his goodnesse And then if we haue cleare
and passion if we thinke to be quit before God by any other meane than by the clensing which Christ hath made or for any other cause than for that hee hath made satisfaction for vs to discharge vs of the condemnation of death wherein we were Then if we seeke to obteyne mercie as we haue need to do and as which is the onely meanes wherby for vs to come vnto God wee must alwayes beare in minde the death and passion of our Lorde Iesus Christ who is the sacrifize of out redemption and attonement VVhen we go this way too woorke let vs not doubt but that inasmuch as our Lorde hath shewed himselfe pitiful towarde such as offended in the time of the figures of the lawe yea and extended his mercie to those that were not the bodie of his peculiar people hee will also receyue vs at this day seeing that the Gospell is published thorow the whole worlde and that he hath made a common league as well with the Gentiles as with the Iewes so as there is no more any wal to put difference betwixt them Let vs not doubt I say but that if we haue recourse vnto God by meanes of the sayd Sacrifice he will preuent vs to the intent that hauing obteyned fauor at his hande we may be assured of our saluation Now let vs fall downe before the face of our good God with acknowledgement of our faults praying him too clenze vs more and more from them and that whensoeuer we bee rebuked by him he will therwithall make vs too feele his fatherly goodnesse soo as wee may haue whereof to take comfort in our aduersityes and not bee greeued though hee beginne too chastize vs and in the meane while spare the wretched vnbeleeuers knowing that by that meanes hee declareth too vs that seeing he hath chosen vs to himselfe hee will not haue vs too â—â—rishe And therefore let vs pray him that hee suffer not his roddes to be vnprofitable to vs so as we shoulde abyde still hardened in oure sinnes but that hee wyll drawe vs to him throughly that wee may with all lowlinesse acknowledge our sinnes and bee sorie for them in our heartes yea and also protest before men how much we be bound vnto his mercie to the ende that our neighbors may be edified by vs and one of vs draw another to the glorifying of him in all our whole life and for the doing hereof it may please him to stirre vp true c. The Clix Sermon which is the thirde vpon the .xlij. Chapter This Sermon is yet still vpon the eight verse and then vpon the Text insuing 9 Then Eliphas the Themanite and Baldad the Suhite and Sophar the Naamathite vvent and did as God had commaunded and the Lorde receyued the face of Iob. 10 And the Lorde turned the captiuitie of Iob vvhen he prayed for his freends and he blissed the latter state of Iob more than the first 11 And all his brethren and all his sisters came vnto him and all they that had bin of his acquaintance before and they are vvith him in his house and had compassion of him and comforted him of all the aduersitie which the Lord had caused to come vpon him and he receiued of eche of them a peece of siluer and of ech of them an ornament of golde 12 And the Lorde blissed the latter state of Iob more than the first insomuch that hee had .xiiij. thousand sheepe six thousand Camels a thousand yoke of oxen a thousand Sheeasses 13 Also he had seuen sonnes and three daughters 14 And he called the name of one Iemima and the name of another Kezia and the name of the thirde Kerenhapuk 15 And there vvere not founde more fairer vvomen in all the Countrey than Iobs daughters and their father gaue them in heritance among their brethren 16 And after these things Iob liued a hundred and forrie yeares and he savv his sonnes and his sonnes vnto the fourth generation 17 And he died aged and full satisfied vvith dayes WEe haue seene howe God in rebuking Iobs freends would not leaue them hopelesse but called them to repentance by telling them that hee woulde heare them and haue pitie vpon them And so ye see that corrections are profitable too vs when God shetteth not the gate agaynst vs but sheweth vs that he is readie to receyue vs to mercie For otherwise what should it boot vs to be coÌ„uicted of our sinnes VVe should be drowned in dispaire if we toke not hold of Gods mercie and so shoulde wee neuer bee touched with true earnestnesse to repent vs of our euill doings but rather wexe hardhearted so as we should chafe vpon the brydle and there should be none amendment in vs Therfore let vs marke well that God worketh men a singular benefite when after his causing of theÌ„ to feele theyr owne naughtinesse he sheweth them that yet notwithstanding they shal obteyne fauour if they seeke it But heerewithal we haue seene also that God commaunded those men to bring their sacrifices to Iob to the end that he should pray for them and that was too humble them For although God shewe himselfe gentle welminded towardes vs yet haue we neede that he should partly shew himselfe hard to be intreated of vs Yea that is to make vs haue a disliking of our sinnes for oftentimes it seemeth sufficient to vs to haue giueÌ„ one good sigh and away as we commonly say in our tongue and so we do as it were but dally with god Repentance ought to make vs vtterly dismayd and it ought to sttike vs with feare wheÌ„ we consider Gods wrath which is able to ouerwhelme vs vtterly VVe thinke not vpon that but wee passe ouer it as wee would passe ouer whote burning coles as they say In this respect it is good profitable for vs that our Lorde should as it were reine vs short shew vs that there is yet still some naughtinesse lurking in vs the which it standeth vs in hande too perceyue better Then Gods afoording of so large penywoorthes of his mercie vnto men is to the intent they should alwayes bee the more humbled and cal to mind the faults which they haue committed That therfore is the reason why it is said in this text that Iob should pray for those that had offended But yet notwithstanding it is not to be doubted but that as well by the sacrifices as by Iobs person God ment too shewe that men haue neede of some meane or Mediator to make them way to him and to cause them to finde fauour according as we see that in the law God had ordeyned the high Priest to enter alone into the Sanctuarie in the name of all the people and that all men else should stande aloofe acknowledging themselues vnworthie to preace neere the presence of god For that was to betoken that without a Mediator to go in vnto God on oure behalfe it shoulde neuer bee lawfull for vs to pray vntoo him
and good right also is it that wee shoulde bee hilde scorne of and shette out Nowe then Iob hilde heere the roome and office of a Preest when hee made intercession for his frendes but hee toke it not vpon him of his owne head for that had beene to great presumptiō in him It behoued him to sewe vnto God for other mennes pardon and yet could not hee himselfe come thither withoute a Mediator and Aduocate and howe then coulde he haue obteyned grace for all the rest if God had not inioined him that charge And so as touching the present act God appoynted Iob to be a Preest and it behoued him so to be For as the Apostle sayeth no man ought to take that honour vppon him sauing he that is appoynted by God and such a one is a true and lawfull Preest like as Iesus Christ himselfe was who thoughe hee bee mayster in the Churche and the heade of men and Angelles and sitteth in the glorie of God his father did yet notwithstanding not thrust in himselfe but was called therevntoo with a solemne othe by him that sayde to him I haue sworne and will not repent thou art a Preest for euer after the order of Melchisedecke Thē let vs marke wel that whereas Iob is set foorth here for a Preest it is to the ende that wee should gather thereof that whensoeuer we haue to seeke forgiuenesse of our sins euery of vs must not thrust forth himselfe without hauing any better meane but consider that it is the office of Iesus Christ to giue vs accesse and to open vs the gate and to bring vs to the presence of god his father to the end we may be herd there that the throne of Maiestie may not be terrible but amyable to vs Now if this were done in the time of the lawe yea and euen among those to whome God communicated not himselfe so familiarly what shall we do in these dayes when wee haue a full declaration that Iesus Christ is the only Aduocate which maketh intercession for vs to the intent that our sutes may be well receyued And heerein appeareth the vnthankefulnesse of the worlde For what hath beene the cause of seeking so many Aduocates and Patrones and that euery man hath had a seuerall deuotion to bring himselfe in vnto God but bycause men haue not knowne the office of our Lorde Iesus Christ So then let vs marke that whensoeuer any of vs offendeth hee must not steppe rashly to the heauenly throne but come thither by the meanes of him that is appoynted for the purpose And then are we sure that God will not shake vs off for we haue his promise whiche cannot deceyue vs But if wee come thither geerishly or at aduenture it shall not boote vs awhitte In like cace is it with the Sacrifices that are spoken of heere For the prayers were neuer heard without the Sacrifice And why For God intended to shewe that of good right men are vnworthie to come vnto him bycause all haue deserued death and there fore that their cōming thither shuld be but their destruction Therfore all they that euer minded to obteyne fauour haue brought some Sacrifices with them to cōfesse that they were in daunger of Gods iudgement and that they could not be deliuered otherwise than by Sacrifice The verie Heathen men haue also followed the same but they vnderstode not to what ende and therfore it was but onely a witnesse agaynst themselues Neuerthelesse it was Gods will to leaue a president through the whole world where by mē should acknowledge that there was nothing but damnatiō in themselues and that they could not be ridde of it except their sinnes were blotted out by making some amēdes But nowe haue we the truth of it reueled vnto vs in the Gospell which is that as oft as we pray before God wee must haue our recourse too the death and passion of oure Lorde Iesus Christ for we cannot otherwise be reconciled vnto him and therefore our prayers must be besprinckled with the bloud which he did shed to wash away our spottes Thus ye sehow we may become acceptable to God notwithstāding that of good right he be our mortall enimie and that as we haue made warre vnto him so his vengeance and curse lie vpon vs that is to wit by cōming vnto him with the Sacrifice that was offered by our Lorde Iesus Christ and by applying the same to our vse to the intent that we our prayers may be blissed and throughly accepted of God for then will hee not faile too receyue vs intoo fauour Howbeeit it is to be noted here that whereas God sayth to the end I do no follie vntoo you for so is it worde for worde in the text that maner of speech woulde bee somewhat with the hardest But if wee marke what is written in the eightenth Psalme wee shall haue a plaine and easie declaration of this saying It is sayde that God will handle men according as hee findeth them VVith the frowarde sayeth hee I will deale frowardly This may seeme verie straunge neuerthelesse it proueth not that God chaungeth his purpose or is like vntoo vs but onely importeth that wee shall finde God to bee a rough ryder to a rough horse as the prouerbe sayth For if we bee stubborne and stiffe-necked so as wee will not bowe God will come vppon vs with maine blowes of the beetle Then it might seeme vntoo vs that God is terrible and feerce According therefore as wee finde God too bee and as wee conceyue him too bee in our fancies when hee stryketh vppon vs such a one is hee sayde too bee althoughe no chaunge can light vppon his Maiestie As muche is to be sayde of this text It is sayde to the ende I doo no follie with you as thoughe our Lorde shoulde say too the ende that I handle you not according too your follie and frowardnesse for the woorde importeth that also Too the intent then that I execute not my vengeance vpon you that is to say to the intent I handle you not after suche fashion as you haue deserued looke that ye go to my seruant Iob. This is according to that which I haue sayde alreadie namely that forasmuch as Iobs freends hauing knowledge of their offences were not yet sufficiently subdeued God was faine too discouer their shame further and too make them perceyue that if hee shoulde handle them as they were worthie it woulde be a terrible dealing too them and therefore that when Iob came as a meane betwixt them with his prayers then he woulde be at one with them And therewithall their obedience is declared in that they did as God had commaunded them And heerein we see howe men are chaunged when God speaketh to them effectually not only by making thē heare his voyce with their eares but also by making them too receyue it into their harts For before that time Iobs frends had taken him for a reprobate and gaue iudgement vpon
hee shall vtterly quayle saying VVhat booteth it a man to serue God seeing that suche as haue walked in his feare are most vnfortunate But when we looke vpon the ende that is the thing wherein we haue wherewith to comfort our selues namely first of all as I haue sayde bycause the afflictions of Gods children last but a while and secondly they serue them for salues medicines and moreouer the end of theÌ„ is alwayes happie insomuch that they haue euer cause to glorifie God not onely when hee deliuereth them but also bycause hee mortifyeth all their wicked lustes and also therein they haue a better confirmation of the doctrine in that whereas our Lorde Iesus Christ is the liuely Image of all the faythfull children of God they bee made conformable too him as Saint Paule declareth in the eight to the Romaynes that in all our aduersities wee be shaped like to the Image of our Lord Iesus Christ who is the eldest sonne in the house of god And truely if we looke but onely vpon the crosse of Iesus Christ it is cursed by Gods owne mouth we shall see nothing there but shame and terrour and to be short it will seeme that the verie gulfe of hell is open to swallow vp Iesus Christ But wheÌ„ we ioyne his resurrection to his death behold wherwith to comfort vs beholde wherewith to asswage all our sorrowes to the ende we be not ouersorowfull whensoeuer it shall please God to afflict vs And this was purposely fulfilled in our Lord Iesus Christ to the intent we should knowe that this was not written for any one person onely but too the intent that all of vs should vnderstand that the sonne of God will make vs partakers of his lyfe if we die with him and partakers of his glorie if wee beare all the shames and aduersities which it shall please God to lay vpon our shoulders according also as S. Paule speakecth of it in another place VVe see then that the cause why this is reherced to vs is that we should not bee vtterly dismayde when wee see that God afflicteth vs nor conceyue any such sorow as should shet vp our harts and hold vs prisoners so as we might receiue no comfort but that wee should alwayes haue an eye to the end which God hath promised to his children according as he hath shewed by effect as well in Iob as also in Dauid and others but cheeflyest in our Lorde Iesus Christ who is the true and cheefe patterne of all the faithfull True it is that it doth not coÌ„monly fal out that God doubleth his benefites towardes such as haue beene afflicted so as it may be seene that they be farre rycher than they were before and that they haue children and ofspring and all that is to â—â—â— desired too the worldwarde This is not alwayes seene for God handleth vs not after one egall rate he knâ—weth what is fitte for euery man and it behoueth vs to frame our selues to receyue our portion in suche wise as it shall please him to deale it vnto vs as at a householders hande which knoweth well what is meete for his household But howsoeuer the worlde go it behoueth vs to take it for a generall rule that God will not onely bring our afflictions to an ende but also make them to turne to our welfare so as wee shall perceyue that he forgat vs not at such time as hee afflicted vs but rather 〈…〉 wed himselfe continually a father towardes vs in that he suffered vs not too fall too fast asleepe in this worlde As for the temporall blisings well may wee take them also as God sendeth them howbeit let vs haue an eye to the principall which is that if there were nothing else but that we bee confirmed in Gods goodnesse that wee haue â—e greater assurance of his ayde and that our fayth is alwayes exercised when we bee afflicted is not that verie much The man that scarce knew how auaylable Gods fauor is too helpe vs at our need doth in affliction see that God strengthneth him in such wise by his holy spirite that he beareth the affliction meekly wheÌ„ he is deliuered then knoweth he that god did put to his hand thervpon he gathereth that seeing god hath assisted him for one bruÌ„t he wil neuer faile him after If we had none other thing but that on the one side we see the helpe that God giueth vs and secondly that he worketh in vs by his holy spirit to the intent we should not quaile and finally sheweth vs by experience that he is redy to help vs at al times I say if we had no more but that were it not an in estimable profite But there is yet more which is that God maketh vs to perceiue our infirmities which wee knew not before therby we be the more prouoked to cal vpoÌ„ him as though he had wherted vs therevnto And on the otherside whereas we had taken the corrections to come by haphazarde we be taught to receiue them as at his hand too make our profit of theÌ„ And again wheÌ„ we be so striken down we bee the better dispozed to seke for the heauenly life for suche as royst it out to the worldward do turne away froÌ„ god Contrariwise when we bee ouermaistred and God hath cast vs downe to the ground and we be brought so lowe feeble as we wote not where to become it is to the end to make vs to cleaue vnto him and to taste better of the spirituall welfare that is prepared for vs Then if wee had none other things than these ought we not to know that the things which are written of Iob are performed in vs and that we haue a true example of them Therfore let vs suffer God to handle vs and to deale his benefites to vs as he himselfe shall see good But howsoeuer we fare let vs assure our selues that the end shall alwaies be happie And 〈…〉 y if there were none other thing but this that afflicti 〈…〉 rue to bring vs to the glorie of our lord Iesus christ 〈…〉 t when we be once taken out of this world we shal 〈…〉 companie with the sonne of God and his Angels 〈…〉 t we not to honor theÌ„ And although they be sharpe 〈…〉 ard too our flesh yet notwithstanding haue we not 〈…〉 of to reioyce continually and to yeeld thankes vnto God specially when hee deliuereth vs out of our present miâ—eries Howbeit forasmuch as all could not be discharg 〈…〉 t length and it is ynough to haue a short summe of 〈…〉 ings that are sayd here I forbeare to speake now of 〈…〉 of Iobs daughters for in effect the scripture meÌ„t to betokeÌ„ that God made him to prosper in suche wise to the worldward as we may see with our eyes that he fauored him yea euen beyond the commoÌ„ rate And let vs not thinke it â—â—â—aunge that God woulde in those dayes vtter his loue towardes the faithfull by earthly
they may be one as we are one 191. b 3. Actes 1. 18. IVdas purchased a field with the reward of iniquitie and hauing cast downe himself hedlong he brast a sunder in the midst 601. a 60. 689. b 10. 2. 22. VVhosoeuer shal cal on the name of the Lorde shall bee saued 356. b 52. 37. Now when they heard it they were pricked in their hearts and said vnto Peter and the other Apostles men and brethren vvhat shall we do 817. b 25. 3. 20. The time of our refreshing shall be when our Lord shal appeere to iudge the vvorld 421. b 58. 7. 5. God promised to giue to Abraham and his posteritie the lande of Canaan 7. b 32. 31. 32. VVhen Moyses sawe the Angell of the Lord he wondered at the sight and as he drewe neere too consider it the voyce of the Lorde came vnto him saying I am the god of thy fathers the God of Abraham and the God of Isaac and the God of Iacob Then Moyses trembled durst not behold it 77. b 60. 44. Our fathers had the tabernacles of witnesse 13. b 30. 9. 4. 6. Paule beeing cast to the grounde heard a voyce saying vnto him Saule Saule why persecutest thou me Hee then both trembling and a stoned sayde Lord what wilt thou that I do And the Lord sayde vnto him Arise and go into the Citie and it shall bee tolde thee what thou shalt doe and hee vvas three dayes vvithout sight and neyther eate nor drank â—14 b 36. 13. 22. I haue found Dauid a man after mine ovvne hart which vvil do all things that I wil. 371 a 32. 580. a 16 14. 16. God suffred the gentiles to walk in their ovvn ways 612. a 48 7. God left not him selfe without witnesse in that hee did good and gaue vs raine from heauen and fruit full seasons filling our heartes with foode and gladnesse 93 b 57. 1. 2. The faithfull which were at Listra and Iconium reported well of Timothie 618. b 40. 7. 27. That they might seeke the Lorde if so be they might haue groped after him and found him 733. b 40. 28. The Lorde is not farre from euerie one of vs for in him wee liue and moue and haue our being 148. b. 12. 31. 32. The time of ignorance God regarded not but nowe hee admonisheth all men euerie where to repente bycause hee hath ordeined a daye in the vvhich hee vvill iudge the worlde 612. a 48. 680. b 3. 18. 6. Your bloude be vpon your ovvne heade I am cleane 32. b 11. 23. 5. I knewe not brethren that he was the high Priest for it is vvritten Thou shalte not curse the Prince of the people 674. b 58. 28. 26. Goe too this people and say you heare with your eare and vnderstande not and in seeing you see and perceiue not 810. b 16. Romanes 1. 1. PAule a seruaunte of Iesus Christe called too bee an Apostle put apart to preache the Gospell of God. 220. a 6. 4. Christe was declared too bee the sonne of God touching the spirite of sanctification 370. b 7. 20. The inuisible things of God are seene in the creation of the world being considered in his workes to the entent that they shoulde bee without excuse 171. a 37. 612. a 60. 22. Bycause that when they knew God they glorified him not as God neyther vvere thankfull but became vayne in their imaginations and their foolishe heartes were blinded 93. b 38. 173. a 4. 235. a 5. 25. God forsaketh all those whiche turne his truth into a lye 436. a 22. 28. As the wicked regarded not to knowe God so God deliuered them vppe into a reprobate mynde 335. a 45. 354 a 43. 2. 4. Despisest thou the ryches of his goodnesse and patience and long suffering not knowing that he leadeth thee to repentance 182. b 20 416. b 45. 5. By the hardnesse of our harts we heape Gods wrath vpon vs. 397. b 22. 504 b 26. 669. a 10. 11. God hath no respecte of persons 673. a 23. 14. The gentles do by nature the things conteyned in the law for it is writte in their harts 612. b 5. 684. a 18 15. The conscience beareth witnesse of the lawe to all 176. a 50 16. God vvill iudge men according to the Gospell of men 628. b 16. 3. 4. God is true and euerie man a lier 655. a 38. 5. Is God vnrightuous when hee punisheth 151. b 20. 6. Else hovve shall God iudge the world 151. b 22. 8. And as wee are blamed and as some affirme that we say VVhy let vs do euil that good may come therof vvhose damnation is iust 216. a 49 9. VVe are all vnder sinne 607. b 36 10. There is none rightuous no not one 300. a 36. 18. The feare of God is not before our eyes 4 43. b 54. 19. That God may bee iust euerie mouth must be stopped and all the world coÌ„fesse it selfe culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39. 607. b 36. 61 4. a 4 4. 21. Nowe is the rightuousnesse of God manifest vvithout the law hauing vvitnesse of the lawe and of the prophetes 78. b 2. 23. VVee are all depriued of the glorie of God. 175. b 21. 176. a 49. 27. Man is iustified by faith vvithout the works of the Lawe 176. b 22. 4 13. The promise was not giuen to Abraham through the law or to his seede to wit too bee heire of the worlde but through the rightuousnesse of faith 27. a 55. 766. b 16. 17. God calleth those things which be not as though they were 156. b 23 18. Abraham aboue hope beleeued vnder hope that hee should bee the father of many nations according too that which was spoken too him so shall thy seede be 102. a 24. 472. b 1. 537. b 39. 5. 1. Beeing iustified by faith wee haue peace tovvarde God. 507. b 21. 552. b 23. 3. 4. 5. VVe reioyce in tribulatioÌ„s knowing that tribulations bringeth pacience and pacience experieÌ„ce experience hope And hope maketh not ashamed bicause the loue of God is shed abroad in our hearts by the holie ghost vvhich is giuen vnto vs. 106. a 22. 650. 47. 10. VVhen we were enemies wee vvere reconciled to God by the deth of Christ 597. b 52. 16. 17. VVee are seruantes to him whom we obey 300. b 23. 17 19. Ye haue bin the seruants of sinne 300. b 23. 20. VVhen we vvere the sernantes of sinne wee were free from rightuousnesse 412. b 50. 7. 9. I once was aliue vvithout the lavv but vvhen the commaundemeÌ„t came sin reuiued 188. b 58. 203. a 22. 10. The same commaundement vvhich was ordeined vntoo life was found to be vnto me death 188. b 58 14. I am sold vnder sinne 300. b 23. 19. I doe not the good which I vvould but the euill which I vvould not that do 1. 52 b 38. 663. b 20. 24. O wretched man that I am who shall deliuer me from the body of this death I thank